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SRI VIVEKANANDA
AvV'V:! 1.
Swami Harshananda
ACTAx^.n?,
Tiun - : a:,)
a::
/ ;a:..
SRI RAMAKRISHNA ASHRAMA
MYSORE-570002
Published by:
The President v T" J I f -.
First Edition
1978
All rights reserved'::
'W - . I-Wlry
Printed by:
SHARADA PRESS
m:.-' CAR STREET
MANGALORE-1.
KARNATAKA
- W' /'5/1#;';-. '
' ■ AOfiOYij i). Y/( ^ INDIA
. . . " ''
-I'" '
I ''a
■MM
■ ,'a-s
■S'
PREFACE
The first chapter, divided into four sections (aih^as), deals with
the theory of Karma Yoga. A long introduction has been added at
the beginning, giving the outline of the argument in support of the
theory that Karma Yoga can also directly lead to moksa. The
second chapter, divided into three sections, deals with the practice
of Karma Yoga. The third and the last chapter, the shortest, gives
a description of the master karma-yogin.
Swami Harshananda
/I ll.V( #>v-,
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CONTENTS
•iV.v Page
I E/iJST CHAPTER
Theory of Karma Yoga
First Section: Introduction and definition of Karma Yoga 1
Second Section: Definition and nature of atman. Cause of
his bondage. Liberation through Yoga.
Yoga is four-fold, viz., Jnana Yoga, Dhyana
Yoga, Bhakti Yoga and Karma Yoga.
Definition of each yoga.
SECOND CHAPTER
Practice of Karma Yoga
Page
First Section: Necessity of the guru. Method of approach
ing him. Attaining fitness of body, speech
and mind. 71
THIRD CHAPTER
The Perfected Karma Yogi
t" Jlyit!,'- r
(
I--
-- ■'; ■ ,
^ . ■,! ■I ;
.''''TV'""
,-v.
Abbreviations
(Sanskrit)
• (. •
:}>■ : fpTPT^PtPfpW
^PtPi^P
pT^PfpPP
PP^TTPP^
^PtpfpWT^PPtpfpPP
PtpPPPgpTfP
m. ?JKtTPtPfpPP
A
?r. pftr^tpfppp
^r. PPPTpfpPP
e.
PfPTT'jpptpfpPP
p^rgpTPp V
vr. ptPPPPPPP)PT I It} ,'rt! i.j'i!j
^PT. '.' -V
pp^pfp: , I i>.Vyti;l
pp. vO •O c
in K ' i 1 ■.*'■(
P. PT. PT PfTPTTP-PTfprPP
■ !. i.r- ■'
P^. PT. PfTPTTTPPtPFppp
Pt. pippptpfppp
C\ "N
PTP. ^I ^^^I ^I M
P.
•o ppplpf^p
O "n
PRT. PTPP5PP?Pfp:
Pt. g. PTPPPPtP^fPTpP
fp. 5.
pt. ptpippp'dpfppp
T'TfiflJ. • 1 ;'lTi' Pj.h7fiJMK ■
Mm ■ t "■ J*-" '*T--T- y *• .ii'i." r?
II 3^^. II
c >
Ci
II ,1.(1 . . i.nisTO
n';.^..U "ifi
ppptsp:
, • . jr-r-TSi^
ptP^P Ptpf^^P^ ttPPVPFPtp I -'• ' -i ■'
"'■ ■ ptpPTP^tfmiP ^ TTPpcp ppts^g t li ? II - -O
PTSt^TP PPTfp^ p^tppfp Prg 'PI . v'' '• ;■
?PTP ppfifp P)tP: p t fp^ PP^§ 11^ II \
^ SrI-vivekananda-karmayoga-sutraSatakam
(Hundred Aphorisms on Karma Yoga based on Vivekdnanda)
i I
i , . .
FIRST CHAPTER
r >!.
FIRST SECTION
1. Thou art yoga! Thou art yoga-power! Thou art verily the
goal of yoga! Thou art the lord of yoga! Thou art the king of yogis!
To thee O Ramakrishna (of such a description), I bow down again
and again! '
INTRODUCTION
Somei say that moksa is attained by jnana yoga alone. Others^
opine that (moksa is attained by) bhakti yoga alone. But both
of them agree that Karma Yoga which is capable of purifying the
mind is only the first step and that it cannot directly lead to moksa.
TT ; trmt t
iftmrroit ^TRRTf^^fir, T ^npirT T
WIT II
•«. > O CN
(^. I I Sfsnvq-
JpRTT (t. X) T<-"fiTRr-3nTRRT'T^ ^ STTflrr^Tftf^W-
irtfr T i qwcRr: rrtiw
(^. ?r), 'wHtRn^ ^ Pnt+rt'
^^TTimFr:' (ij. ?. 6.);
»TH<sqr»n |
(sr. ff. V)
?Fff ^ ?rTR 'R: i' (^. \. I'K), f^TT
^TPRfiWcf >»
n^ccjvit^ I TTTHitrndnr^n II'
(tPT, ??• R'a) I
We will not discuss here whether atman and Paramatman
are identical or are different. However in both the cases one has
to accept that moksa results from the realisation of Paramatman
alone. And this realisation is attained through the mind which
is refined by the teachings of the guru and the scriptures because
the Sruti says so: 'This (Brahman) is to be attained through the
mind alone'(Katha Up. 4.14). In the statement of another sruti,
'Words, along with the mind turn back from That, unable to attain
It' (Tai. Up. 2.4) non-attainability of Brahman through the mind
refers only to the uncultured mind and hence there is no contra
diction of any kind. That Paramatman can be attained through
the pure mind has been stated by many Srutis and smrtis: '(The
atman) is however realised through the concentrated and fine
intellect' (Katha. Up. 3.12), 'Since on6 becomes purified in mind
through the favourableness of the intellect, therefore one can see
that indivisible Self through meditation'(Mundaka Up. 3.1.8), 'It
is indeed the mind that is the cause of bondage and liberation of
men. The mind that is attached to sense-objects leads to bondage
whereas the mind dissociated from sense-objects leads to liberation.
So the wise think' (Amrtabindu 2), 'Therefore the mind should
always be made free from such desire, by the seeker of liberation'
(Amrtabindu 3), 'When the mind with its attachment for sense-
objects annihilated, is fully controlled within the heart and thus
realises its own essence, then that Supreme State (is gained)'(Amrta
bindu 4), "They conquer samsara here itself whose mind is perfectly
balanced' (Gita 5.19), "The mind of a man who thinks of sense-
objects is attached to them, but the mind of one who remembers
Me is merged in Me alone' (Bhagavatam 11.14.27) etc.
VRTTT %n <I nf HIH4TIT 31^
TtTTRTrpf 5TTT qitfif I arfqr 5 q?T nq:
srr^ Iwtqti
^ WR: TtirrcW^ WkT^vir:' I
Bhagavan Sri Ramakrishna also says: 'The impure mind
attached to lust and lucre cannot know Paramatman who is Pure
Consciousness. But when this mind cuts asunder the bondage of
nescience in the form of lust and lucre, then at once it attains the
form of Pure Consciousness and dissolves in Paramatman. Verily
it was thus that all the ancient sages realised Paramatma-tattva.'i
3T;Ttl%:, Tpftl%5Tfe^R^: wfpT:
BT5TFTft5ft7FT: T ^1%^ ?
' ?n=n: I
■ qg r^riT ?T 11' (t^T. Vj
i
ST^THT Ht h"
JT rqM«i: snrrRrT ii' (f%. i.^. ^k)j' ''
'rT^BTcBdMiTc^JT fiT^T ^BffsTcT I . 'fi .
.1
arfarsTfTpt frntr +h?h1% f^TTcCR'T
';T ^ arTEtPI cTc^ ^^rlRr^frspnT' ?k), '
TJIT Sll^: JTT *TlOTptT»Tt^; I
5rmqlTft vrrfcmtnyg 5n5g5T: ii' (attrrr^. ^3. ■,
.^rTrfeirfd'f^T^ ^zfpp^ ^q-p^ddHlrf I
Since it is thus seen that realisation, (of Paramatman) is
simultaneous with the (absolute) purification of the mind how can
Karma Yoga which is the cause of purification of mind not'be
treated as a direct means of moksa? '
1 (f^. ?)
5r{%5TTq-, ' (f?I. ?)
^414riTRiRTT7Ttfc7nV sfrrfpT' (f^T. 'R)
3r^ iPTTtr
T^Tsfq-
STTrWlrTsf
^^^vrrqqfq; I
arrlvit —
3T2TT^: 11
I STRfrTsff I
^ II'
I M RRITT StqfRdcRl-
fsa'sqsRRSRT^sfq- rtF?r I 3TRt rtrrr!r: 1
This is the first aphorism of the science of Karma Yoga desi-
ed to be expounded (here);
1. Now, therefore, we shall expound Karma Yoga.
Now etc. (Here) the word qt/iq denqtqs the beginning (of the
science) and, connotes auspiciousness; because it has been stated
in the smrti thus; 'Omkara and the word atha—these two emerged
out of Brahma, long long ago, by piercing through his throat.
Therefore,they are capable of producing auspiciousness'. (For the
word athd) the sense 'then' or 'after' does not suit., Study of one's
Veda, acquisition of the four-fold qualification, disciple's question
etc.—these are the preconditions which should exist if the sense
'then' is to be accepted. But in Karma Yoga they do not exist.
Firstly, since everybody is entitled to follow Karma Yoga, the
question of the study of one's Veda which is incumbent upon the
first three varnas, does not arise. The acquisition of the four-fold
qualification is unnecessary since only the desire for liberation
(which is one of those four qualifications) is needed here. Since the
all-merciful guru (Swami Vivekananda) voluntatily engaged him
self in this discourse, the occasion of a disciple's questioning (after
which only the guru would have answered) does not exist. Hence,
the sense of'then' is not suited.
^TfoTT jftT:
I JT>T
sqRtftg +441^1^5^:
<^iikrd' I f|; ?$ra^3rr: ^ ^TTTftT
?5TWt: I 3rPT 5 ^nrq-: q^fr^^tqwr sr^sfFRfts^ Rnxw
^rfcRiT^ ^snrf% 1 cfRgrpft?^ '^r ^ 4t^: i ^i
Wt 5 ^ if>ft ■'TcWT
gr^Girf^' ^nFrViT^mwrr^ ii
Now the word Karma Yoga is explained—
2. (It is) yoga through karma.
Through karma etc. In order to avoid the breaking up of the
word Karma Yoga as 'Karma itself is yoga' (which meaning is
equally possible here) it is being shown as an instrumental tat-
purusa compound. Many are there who are addicted to karma,
who are extremely interested in karma, who cannot live without
karma even for a moment. But, since they do not know the method
of converting karma into yoga, they have fallen into the ditch of
samsara and are roaming about. Addressing such people and
desiring to teach them that 'Karma is not yoga. It is verily the
cause of bondage. But when it is performed in the way that will be
taught later, it itself becomes yoga and causes you to attain the
highest good', the word Karma Yoga has thus been defined.
jftT: ^TTTf^; II ^ II
4)tt ifg' I ' q>RT5^ srqPFTFr trqr?)- sqi-
I r qrrnRrfiT
RT^r: qw)j||Erpf Rrrfsr: i 5 rt: f4'=ft?RFRr
t^fnr apFFR ^rr^, T?:FFFfiT
wn" —•
•O "v
The two parts comprising the word Karma Yoga (viz. yoga
and karma) are defined in the following two ap orisms
3. Yoga (means) samadhi.
Yoga etc. to the word 'Karma Yoga' the word 'yoga' being
the principal, is taken np for comment first. The word ^ has
been derived from the verbal root y.j (which is
samidtn. Samadhi means perfect
Paramatman. Sri Ramakrishna says: When the mnd s etonsed
of all its impurities and becomes absolutely pure tt""' '« » P
its "Bind-ness" attains to the
Paramatman who is pure-eonsciousness and remains
tman itself.
differ II V II
stpt: I RT ^ i ,
I ^nrfc^fRT
4. By karma all action (is meant).
12
ri ^ ii
wfezRCTT fk I
vHrt<8<,bTf»<r4tf4dT: Tk 11" ('T. -R. H?)
ifk" %?r; '(?T.
'HTWT I n3 ^
i
Answer: It cannot be, since the Lord has also said there
itself—-'Yoga is skill in work'(Gita 2.50). Similarly faith in the
highest good is also necessary because Karma Yoga is a science
leading to moksa.
^«rT kwt ^ 5
^WTT'T lT^^F?5T?r5"'4f'rfk' I •T^fT; aTq=iKd54
I na<rMi«T^if4 SFdMclcqi'*
I f^^TT
ksPr I sifk ^ ^ kwr -h^i^ 3T^r^
I 3TcR#: i ir<io4=if«n" ?Tr ^irf-
^-cHoit=Ordii)^ I trk ^nrftir
4tir srFktRi? ^ ^qrtciT
wfrir? iTFRr^^^-">Tra^c^f*iwr
^ft^ScirT|;—'qt H ?nT^:,
wt ?r:' ^ I cfFmni h
15
^ I m f ^^ 1
dm^aiOHprror: ^
%cT I 1 3tPt g T ?r
Tft^fwhV tr-MHig qr T TT I qqrsfiqHWRThRft'ift ?nR
MI ■=«V) fit dSd 1
Here some others raise ah objection: We do not contest the
validity of the first two characteristics given in the ap onsm. u (we
do opine that the third, viz.) faith in the highest good is unneccessary.
tSee 'Thus Spake Vivekananda' p. 51.
1
g- ffiFREf.- tr i
Also, the extent to which his mind is purified through selfless
work, to that extent faith in the highest good also enters him.: It
is well known that any work done with the full knowledge of it
gives its results quickly. Hence if that non-believer becomes a
believer (and then engages himself in Karma Yoga), he attains
moksa much earlier.
17
rTRTrRfr so
—
In the last section it was proved that Karma Yoga also can be
a direct means of moksa. Next, the word Karma Yoga was gradually
commented upon. Now, beginning from this section till the end
of the first chapter the secret of the science of Karma Yoga
will be unfolded. The description of the real nature of that
atman for whose moksa this science has been commenced, will
now be begun.
1. The support of the notion 'I', is the atman. (6)
(The notion of) T etc. That which is the support of the notion
of 'I', is the atman. The sense of 'T is very well known to all
living beings. Its support or base is the atman himself and not
either the body or the senses; nor is it the mind nor an aggregate
of all these. This will be known by analysing the three states,
of (waking, dream and deep sleep).^
I In the dream state even though the body is at rest, the mind is working.
Hence it shows that man is not the gross body. In deep sleep, even the mind
has disappeared. Still man experiences the joy of that sleep. So, man is not
mind also. He must be something separate from both of these.
18
^ v3 vD VD
II ^ II (vs)
^ \ /
I '3PFT^55rrw:
txq-' (f. X h,. (#• ^. ?)'
dldh-Mcdq; 1 (W.
\6) 1 TT 3ir^: tRTTq- ^ ST^Ft rTF^RrRr
I ancT^lFitt^^Tr^WRFqT^UTf^: I '?! T tr^sfqM^TPTfiT^
^ 3TTrfiT (^T d. vs.) fRl I
He is intelligent, of the nature of intelligence, of the nature of
eternal consiousness. That he is of the nature of consciousness is
described by the Srutis thus: 'The Self is Without interior or ex
terior, entire and Pure Consciousness alone.' (Brhadaranyaka Up.
4.5.13); 'Brahman is Truth, Consciousness and Infinite' (Taittiriya
Up. 2.1). Bhagavan Badarayana also says; 'For the same reason
he is consciousness.' (Brahma Sutras 2.3.18)
Objection: You are dancing at the wrong momentl It is im
proper to describe the nature of Brahman when what is really con
cerned is that of the dtman\
Answer: No; because we accept the identity of the atman
and the Brahman which is sanctioned by the (famous Chandogya)
Sruti; 'All this is permeated by that which is very subtle, that is the
Truth, that is the atman and O Svetaketu, Thou art That'(Chan
dogya Up. 6 8 7).
snWT utd; yTTrTTVT; 1
That atman is free from all fetters. The Sruti says; When
that Self which is both high and low, is realised, the knot of the
heart gets untied, all doubts become solved and all one's actions
become dissipated' (Mundaka Up. 2.2.9). When one becomes free
from all fetters by knowing this atman, it is needless to say tha
this atman himself is (ever) free. Because the atman is eternal.
20
pure, conscious and free, for the very same reason he is the
I
aggregate of all these. It is possible to connect the word nitya,
eternal,(with every one of the other Words so as to mean)'eternally
pure, eternal consciousness and eternally free'.
3IrT ^ II ^ H
I it g- arRTT i fhudifir
JT-Frrar ^ ?T#^rqT%r i ? 'g^-
(^. I in STTFTFt
I 5 ^nraFT <FT ^
^ ff <=mi <,uiIT I 5 n fqytjmf F I
ni^q:p>-q 4^fnqqq qrtFTTfq 4)^qdl4sq 3iq^qr|il^Tp% 1
IqwIcFZEq^nFT arlnFr snvn^rr^qFT anFR":
-3tqu=t.a qnr ? atcf fiTGqin<:qTr 11
What is the conclusion drawn from such characteristics of the
atman? He says:
3. That is why he is actlonless. (8)
That is why etc. Because that atman is characterised by
eternality etc., for the same reason he is actionless. He from whom
all actions have made their exit, he is actionless; i.e. (he is) free
from all actions.
Objection: What are you telling^ The Sruti definitely says'^
^He is sarvakarma (all work), sarvakama (all-desire)' (Chandogya
Up. 3.14.2).
Answer: Fear noi! It will be shown to you now itself how
that atman is actionless. In the ^ruti beginning with sarvakarma etc.
the analysis will be like this: He whose creation is all this world'
that Supreme Lord is sarvakarma. But here that special meaning
is not intended. For any action (.these three things) are neccessarv
the sense of doership, instruments and some motive For the
atman who is of the nature of eternal consciousness, who is no H
ever contended and who is as if bliss solidified,' how can" '
which is invariably connected with the sense of'doershirv ^ m !!
requires external instruments as also some motive he Which
Therefore this actionlessness is meet. possible ?
I 21
II ^ 1 1 {%)
ffFfbT5%fT I if 31TFTT fqcqnif ^ fqqTdW qln|hi^TT: i 'Ttr:
^TFTfr:'(?• ?• ^) I TTFTcTRTT^TT^F!: trq
f^M52T ^fSRiffr i
Objection: {By this kind of description of the nature of the
atmari) have you not destroyed the very basis of the science ofKarma
Yoga!
Answer: No; please listen:
5. But bondage is seen. (10)
Bondage etc. (The words) 'in the world' have to be added to
complete the sentence. The word 'but' {tii) has been used to show
the contradiction to the nature of the atman which is observed
in the world. Though all of us are by nature eternal pure consciou
sness and free we seem to think otherwise. (Consequently) we are
seen to be securely bound! For us of such description, birth dotage
disease and death are the bondages created by the body. Likes,dislikes
and the rest are the bondages due to the mind. 'I am lost because
my wealth is gone!'—this is the bondage created by wealth. 'My
wife is dead! My son is wicked! Fie upon me!'—This is the bondage
generated by relatives like the son, wife and so on. "That enemy of
mine will sometime somehow manage to kill me! What shall 1 do ?'
—this is tne bondage due to fear. All these take away our freedom
and bind us. Hence they are bondages.
FPffsq —
II ^ II (\l)
i qxFFhfq qtst-qr-
^F^TFFnTPT: ^ qrfqq I 'TqqTTdF^ir
tin("Kf^drqt s-qqidMi sqrqqqrsf: ii
Here two questions arise: (1) How did the atman set into
bondage? (2) What is the way out of this bondage? Now the first
23
question. Some (i.e. the Advaitins) answer that the atman forgot
his real nature, because of nescience. Others (i.e. the ViSistadvaitins)
say that the bondage was caused by the previous karma. Still
others (i.e. the Sahkhyas) hold the opinion that due to ignorance the
sense of identity with the (inert) prakrti (leads to this bondage). But
none has been able to tell how the very first bondage came into
being since ignorance is beginningless.
The search for an answer to the second question led to the
birth of quite a few sciences of moksa. Of them, the one approved
by Vedanta will be described here—•
6. Freedom from bondage (is achieved) by yoga alone. (11)
By yoga etc. It is clear that, that path of spiritual practice
which is in accordance with the spirit of all Vedanta and which
helps one to attain concentration of mind on Paramatman, is
what is meant here by the word 'yoga'. The word 'alone'(eva) is
used to exclude all other paths which are not true, which are With
out secure bases but which are masquerading as yoga.
T>TFT I fqf^: 1
^ II ^ II
sffrr; grrnrr: ^ i ^
i HiRW tTRf ^rK-
^ I STcf ^prTTT-
I 3T^ ^^-HHlUc^rrcrPl
-qR?- srqqnfe'- !
world that each one must be given a work which accords with his
capacity Same is the case with regard to religion also. Among
thLee£rs after liberation a few are endowed with sharp intellect,
a keen sense of discrimination and an intense spirit of renuncia
tion There aie others who are by nature, introverts. Some
others are seen to be like poets, emotional. But again
there are others who are always devoted to action and are unable
to keep their peace even for a short time if they have no work.
Therefore it is necessarv to state the four types of yoga suitable
for these four types of seekers after liberation.
TTT qqrcqrRf^'^— ^ -
11 II (
snRrfq i 3ncqTqTqTfq%q^ qiqqlqtrqiqKW^-q: i 'qq
(?5t. ?)> 'shTqiqiT (qt. q), 'wq qq qqqqrqn'
(q. -R. x'^), 'tlT T arrcqrs^qq'nqqd;' (q. vs. ■^), 'q aneqr
qq^:' (q. ?), 'qRr?q q strut {^x.%.6.^),
q^Tfqq' (q- ?• ?o) — frqifqfq; qfqfqrrqmfq^qqqRq,
''qrqqf fqqrqqq q^q; qq Irqqq^ q^qqirqi; q^qRqrsscqq
q^" ffq- FdRqcq, snqrqrq qqqlsqRqrqqq iT^ fqsRRq tTRrqqqtq,
26
TtiTT-
gffg i ii
10. Dhyana Yoga has eight stages, and ends in samadhi oO
Paramtaman. (i5)
With eight stages etc. It is called sdstdnga since it has eight
limbs or stages. That samadhi which is attained with Paramatman
as the goal is paramatma-samadhi. That eight-limbed-yoga which
culminates in paramdtma-samddhi as its eight limb is what is
meant by the word paramdtma-samddhyantah. That itself is
Dhyana Yoga. The eight stages are yama, niyama, asana, pran-
ayama, pratyahara, dharana, dhyana and samadhi. As far as the
process of practice is concerned this Dhyana Yoga is identical
with the yoga of Patanjali. But there is difference with regard to the
ultimate achievement. The categories listed by the science of the
yoga of Patanjali are not acceptable to the Yedantins. In
Vedanta, that Brahman which is both the material cause and the
efficient cause of all the worlds, is Itself the Pratyagatman (the
Self-within) and mukti consists in directly experiencing It. Since
this has been accepted, that Para-Brahman Itself should be taken
as the object of samadhi of this Dhyana Yoga and not anything
else. This much is the difference.i
II U 11 {\%)
^
I 44T gfepfhfr qrt gfwgFggrg "O N ^ O
gr gfe: i
1 For an explanation of the eight steps of the Yoga, Vide 'Raja Yoga' by
Swami Vivekananda.
28
sprfCTR JTrfi^q^riT'
<1 y
trrVlfcTTF^f^SvIT q«TT II V ,*
I ^ II
In the bminning (of the practice of) Bhakti Yoga, the bhakta
will have a sense of duality of the form, 'The Lord midl'. However,
as this bhakti based on the sense of duality gradually transforms
itself into parabhakti (supreme love), then that bhakta forgets
y himself and is merged in the Lord. It is this principle (of self-
forgetfulness) that is depicted in the aphorism.
^iT^rtir; i i
1 ,
'
I
c.
II ^ II (?,i)
I '3#^ (^. ?v. ?), ir^-
itf^tt' (f. \. \s) ?:^f^ ?|f^ q-: fqf^ q^
JT^ qcq^ =? f^q^n^f ^ ^qRi^q#; II
First Chapter
THIRD SECTION
11 II {\\)
^rfsrfir i ^rtTrqnrrpTq;|
qnrqq^^ ^
I "S -s
31
I I ^ 11 , v; I
•a , O O •
II
And—
3T^ qW 1 1 V II
I ^m^rvRnrfe^'-q'zfiTTs—
•o -o ^ .
o o
II K II (RR)
>0
I ^iwrfe: sRrvRprfe:
>0 • >3
^ II
(Now) the constancy of the sum total of good and bad is
stated—
5. The sum-total of good and had is (always) constant. (22)
Good etc. The sum-total of good, the sum-total of bad and
their sum-total is always constant.
•?
11 ^ II
— ^ c
sriiwRiw^»o
i
^^dc+4 f^racTTr%cqd: ^rwvnmfe:
-O o
For what reason (is the sum-total of good and bad constant)?—^
6. Because a particular creation is made in accordance with a
fixed amount of adrsta (i.e. "the unseen" or karma). (23)
II II
35
5nft
■o c\ -O cs
I i rq q f-^ d 4 h
^ 3TPTrqGq% | ^ ^dd^jdApR I
Tffrft itRr ■)!%:, qfe
fRr R ri STRTtW I dddtl+Aui I
'fdt 3rraTT4^ cTw' iTfqdffiff i
I ddl^rd iRl I
'ild'-q^iud qfTffrff ^ i PrfffTrfftff
drt":dl '^RT' I ir^ ^^^15177415=^4^7
orAffThMff R7T7 | qdff 754ff f4=74T3R777 I
'TTTlftr f^? 44 44! 7t %4 ITSPTTTqqTi 54Tff' ffff
I TTRTTTTT: dddd^ddl I
ddtKffT: TfffrffT '7Tf|; 77 77f^ 7t 77f77: fil^lNldJ 7^ 77 "t4T 7T
^ A" ! '
^ ^ S3 NO
I 77^7 3777 4547 77>74f5nT:
so
II c II (t,H) ,
37
ifTW I
q^Id II
Thinking that this itself is the conclusion, somebody raises
an objection—-
8. (Then) doing good to the world is useless. (25)
Useless etc. If the attempt to remove the evil of this world is
comparable to the attempt at straightening a dog's tail, then,
in that case, it is not at all possible to do good to the world. (The
word) lokasangraha means that by which loka or people are pro
tected. It is the same as lokopakara, doing good to the world.
Since the sum-total of good and bad is constant, doing to the world
is impossible.
?T; ^T«TiTW?IT^ 11 ^
*^ ^'
rrdSTHT d
S3 S3 -O
+<ui)q ffd ||
That objection is now met—
9, No; because it destroys selfishness. (26)
■v; >.
.1
• • 'I ■
' ■ _ . i' : ■ ■ ■ ,•
»f . . .:i' . .
3T^R?rnj^ I
smM 5pt^=s!t% I jpTfRf:
II ? II (r^)
Tft^ q IrifTf —
II ^ II {^6)
I I TTt^TFT
dfrgferwlr'ld: ? — qrlTf^SW^T iff
, I
H =5 ^'TfsnT5SfH ll' . i . •
40
?! wft ira':—
II II (^'{)
1 fqriT q- i
fro™ .Ke
41
H I* \^°)
^3T^ tT5TW
rTT — ' , , . ■ ■ 1
II ^ II i^R) . .
I ^1P<+) r^TT ^ 'TTrrpft
rr«rT ^ TT TT TT ^4TiTTT 1
^ixr: ^niT ^T TTT TT T T PrirMpd I ^
TnT?fraT^f^ TTSTfrrq^ I srfhRffr t '
jRT TTfr t^t tt > t^t g ^ 7
%T:^ •STFRTTrf^^ TTTS^PT^ iTTfT I iTTlfrT: W
1 =4- 1 IT^ TrnPt ^
TT TT I TT4T ^ ^ ^
=T ^»TTfT 11
With reference to that, two illustrations are given
(32)
6. Like the razor and like the fire.
at, UpaHs of Others with his"
Razor etc. The barber shaves the head
razor and thus earns his livelihood.
himself or others with the very same r • ^.v^2or. Therefore
that results from that action will not accru .
it is seen that, that razor by itselt is iwi which is limited
by nature, can do neither good nor a . gQQ^^
to the precinct, of the heanh cook, 1°°^ ,educe, the
But when the very same file outs ep comfort
house to ashes, then it is a doer of evil. The same
44
^crffcrw^5q-if w ^ w
^h^ird I ir^ ^SRT-
snw +^irddii'd<=^rh% I^ (?. V.
^ =^ct^4"iuaa I %■ ?"W: I dTipfhinXT'
r)Bct,^e|<^L|^i( Tfr^<;q|qiftcl^<tUI I ^ ^ <01 fi^d" "I iS^ad^huIRt-
^THTer rddfFdW; II
It was conceded that it was not possible for an embodied being
to give up action altogether. It was also stated that action by
itself was not the cause of either bondage "or liberation. But it
remains to be stated as to how to do work so that it gives
liberation. That is now commenced—
7. Action has to be transcended through action alone. (33)
Through action etc. Action performed without the know
ledge of the 'secret of action' and consequently crude and cap
able of producing bondage has to be transcended by action
accomplished with the full knowledge of its secret. This is the
meaning of the aphorism.
Objection: This statement is redundant since it was already stated
that 'Freedom from action is attained through action' (1.4.2)
Answer: There is no harm (in what we have stated). There
the attainment of moksa which is of the nature of freedom froin
action, through Karma Yoga, was enunciated. But here, what is
meant is that action performed in the wrong way has to be
transcended by action performed in the right way.i
1 The idea is that the tendency towards bad action hnc tn K .
by creating a tendency towards good action which in tnm i K .
cing oneself to do good action repeatedly obtained by for-
45
, «%=r fWt OT
N C
^ 11
It is illustrated by an example—
(34)
8. Just as a thorn (is removed) by (another) thorn.
8. Jusi as a v"
ir^q)hN-H I4'^4d"
tIT I smTTqi^Rmtg':
srm: ^rrffr
an unrefined
The sameperson who good
logic holds is bound
in thebycase
aa hun^T
nf
hundred cords of desires
47
sits quiet without taking recourse to those actions which are neceS'^
sary to fulfil his desires and imitates the renunciation of action, of
another person in whom genuine renunciation has taken roots,
then, he will never get peace anywhere, since he is interpally being
scorched.: ,by,thqse (unfulfilled) desires. On the other hand if he
engages'hirnself in actions in order to quench his desires then,
gradually he will, realise that it is impossible to satisfy all the desires
and wiil (begin to) desire for liberation. It is only then that he will
give up prohibited actions as well as actions motivated by . worldly
desires and ,devotes himself in such actions as will lead to freedom..
It is such a person that becomes fit for Karma Yoga.
m w 1° w
qrrryfiq g;qTfwq: 1 qw —
qnr qm^TTT ^TTrrfrfETT
qqrfir 1 mqft qqrffi; qqrfir =q ^
imfq 1 ^rn-qfrqqirrch+rdiri
•o *« C\
OT'qTsfT J
qfqqsq qpqqr 11
It was stated that work needs be transcended through work.
With a view to explaining the method of achieving it, it is now
shown that the effect of work is twofold—
arPr
II U "
«(i§)fd I sn^gx^fRTni^aw ^ ^ ^Tr%
4TW I ?rc^rl f^r^4ir^4n"2T f?T#^ 3444Pd arRfX
3mx =3 33X3^14% I 3 TT^ 3X4rR: g;t4nT34^ ^
iT3f3 I 3«TT^ —5r«r33TX PtW: ^xKW^ ^^Pd 1 343
3cqT3 q^:5#T 4^3 33X3m =^33% I 33TSS^ 3 3 33t 33>
^ O -x CN C\
Also— ,
3X3TXX3 f3#3^3vPT5q^—
II II
^f3 I 3nNt 3 anvdT: ^rTTf^": 3 3X3 3nT3:
3;^ f3^3X3 31731^31^
^C43T3f3 533. X3X3 (33X3 343^3 XT^ 3pX3Wr333X3r3 I
33T 3r3f^3Sp3 I 3p3TT3T 3333^3^; 3X3T7: II
The special characteristic of thl« r < n ■
described— (internal) impression is
49
arr3^T3 I^Frf —
IS• of two kinds the general and the particular. The desire
statement). for
Desire
enjoyment IS a general desire'. The desire for enjoyment that
arises with respect to a particular object is the 'particular desire'.:
In the statement of the Lord, the desire for enjoyment that arises
with respect to a particular object upon which (that person is)
meditating IS what is connoted by the word desire. If no desire
1.° ofi itexisted
he thinking before meditating
be possible? uponhas
Therefore what it,been
how stated
could eveii
here
Sdifference
ff thejiphorism) is but proper.
between attachment Really
and desire. Onespeaking there is no
is a metamorphosed
form of the other or they are in the same relation to each other
like the two sides of a com. Hence enough of this hubub regarding
the order of their manifestation.
11 I I (yo)
^ 'ffr 1 rr^^s^
^ TTmPT T|fT«TTfT WtfT I
I srfrr ^
J. FTTT I
cK'ftfTcrt T I
1 '3Tm f| 1:1#
^qcfsqr II ■= '
I I 9^, 11 (^l)
^ gwrqqqit-^TCTt tpt
TlftT I
^ps^^iijvrr^qTT^Tf fq^t: ^>q;^:TPT^Rm
^' I ^sq^ 5T ifq «rTf%"l
^ jfiq I sprrf^^ qifqiTt Tirri T'qq):
qqiff I 'j'jqq q «ii«ditq qq qfrr
^ 5^ ! fft ftPT fqfft qtqPT^: ! '
qRqvrqqTq^ i T^«TFrTf%: 3^ q qq 1
qti qtm TTqg: 1 qfiqqq ff 1 ^ qq^
fqqrqi: ^ ^
IS
As Brahmadattal'^ttLhmenrtowa^^^^ '
his sorrow also increased correspondingly bZ1°^
that everything was only a dream then itllf he h
happy, the reason being that there wac n kecame relieved and
The same thing holds good in the case of\Trma ^"'''^kment.
^rrr^ —
II 11 / V
=n^ , ^?r
sr^pTR
53-
3R^ ^ ^ I 1 »
iT^rrrqET f^^cqrfq II .
It^is now stated that there is another danger resulting rom
attachment— .
^f^ —
II II )
I '
"chKHi^ ^vT^RT^^smfq- ^:" "
It is now told that there is no happiness when
destroyed—
17. There is no happiness for him who is not fre
Man without freedom etc. Freedom is the PP
Hence, if there is no freedom, there will e no ^ a
(following) saying of the wise is well-known: In the gao
is bound even by a golden chain."
'Fl<.ilUl<rl=tdl yj^TfftTrfFr^'
II II -
II II {^\)
'^vTtnRR ('T-
'TFJRR ^ TdlR^FT' (V ?^. ?0. 3 ^
=^' (-ff. ?d. ■^), ^ ciH'flcilPlT-
(^. ?d. n), 1^
4drdlR44.4-4^ li' (^. \6. R^), ?m- • • -f^-
FT^:' (^. ic. V'?,),—^Rr 'iRrRTT^ snfer: tnrRr ^FTrfFTWxf
^RFTferRr l
v3
'I
From the beginning to the end in the Gita the Lord has re
peatediy taught detachment (^as can be seen from the o
quotations): 'To work alone you have the right but never to e
fruits thereof (2.47); 'Let not the results of actions be your motive
(2.47); 'O Dhanafijaya, established in yoga perform actioiis,
giving up attachment' (2.48); 'Those who are impelled y resii s
are miserable' (2.49); 'Giving up the fruit resulting froin actio
(2.51); 'Therefore always perform action which has to be done
unattached; verily, man attains to the highest state by per ormin
action unattached' (3.19); 'Even so the wise one
action unattached' (3.25); 'He whose actions are a
hankering for desires, whose actions have been burnt y ®
knowledge, him the wise call a sage' (4.19), t aving given u
attachement for the fruit, even though he is engage '
does not do anything' (4.20); 'He who is ^ forms
free, his entire work melts away' (4.23); He w o per
actions giving up attachment, is not touche y sin, ■
leaf by water' (llO); 'The yogi gWing up the f-t °f action,
attains the highest peace. The non-yogi woiking un 'having
desire, is attached'to the fruit and gets bound ^(5d2), g
completely giving up all desires born of tions' 112 11)'
being self-controlled, renounce the up attach-
'But even these activities (should be performe ^ ^ ^ of action
men, and frnif (18.6), 'He »ho relinquishes
is called the real relinquisher' (18.11)5 Action ' .-emilsion
performed without attachment, free from attraction ciS 23)'
by one not coveting its fruit, is declared to be a Sattrda (^8.2 .),
'He whose understanding is unattached .q/ therefore
bereft of desires (attains that supreme state) 1 ■
detachment must be practised.
56
3T^#: 11 ^o 11 (y^)
I sTFira' I ^
srfq ^ —
11 11
g- iEI^T II ^^11
?r ^ 1 =q ?FT tTT I
#gr %iTf=444)s4'4: II
And—
(48)
22. He is always balanced.
He etc. That detached person will
places, at all times, and in all conditions. He is a
by anything. That is the meaning.
rfrrqiPT
^fttr: 11 S? II (^'■)
^ ^rspr ^ I ^ , ^__
^JTTvrr^^f^ II 11 (i^o )
I tT'l'tiH IT^' ^Ifd^Kil# JTSf^
P I ^ ^|.
1 p ;r ^ ^TRf^W
^ ^ ^ifg
1% % 5|-gr#^II I
procefd^ororso?" "'r'
desirous of heaven tLTneT
i" world that action
instance) it is only the person
one who is not intp- ^ J^^tistoma sacrifice and not the
to all actions. M' , the case with respect
action (with such motives i) wealth themselves in
sir°- Tno
m «Ls ■>»"= will engagrLLelf
^^^ 3p^__
11 II ( )
I 3rf%Tt%rTsf ^it n
Suppose ., is so. wto, is the ham? It is said-
25. Day-to-day life will tatase to exist.
Cease to exist etc TVio
bleat. ™"n.>ig of the aphorism is crystal
59
5 II II (\'R)
I i ^iTraT^sfq ^"t
^TTTT r
Is seen etc. The word 'but' (<m) is used to brush aside the
prima facie view. That there can be action even though there is no
selfish desire is seen both in the world and from the scriptures.
ii ii {\^)
I ?%nsinT^rft WSWTc^t^RT 3T1t
frfr FTRT strfer®^ - •jftcrr - sjwtfT - wtsttt -
' n Jt >9 -O
r+®-dH I
?rnTdl<-dfic(l<:rf<=ti ^ ^ ffTpiT II (W.
—ifT "^Fr^ II
In the first place the examples contained in the scripture is
shown—
II II {\-^)
I zrqr 55t% ^TT^rr t arff-
\ if
fgrbTT 3n%^—
3Ti|qq-^>53T II I I (i^^)
SRqttW I STTtTTwIsif q^> jhtT
3PT% I qim^FWr cTFT
Does not hold good etc. The example 'Like the mother'
does not hold good because the mother is greatly attached to her
child. The mother serves her ch.ld and superimposing to topp
ness, mtsety etc. in herself, she considers herself to be happv or
miserable. This ts due to the sense of •ntine' with respeur.o the
61
H; II Bo I I
Tfd I TPT ^RPxftSTTW: I nr^: T
I TTPfRt^TTR I dt ^^5-
fddPT n[d I sntd^^+FdNd mddWdTd ddldTd ddTdWfddt
d fddl^ I 3Tdt dl^d dfd dTd qud ddT ddT Tddld:
fdd'^'dfd 11
Its reply is given—
30. Not so; that it is for the sake of the other is to be con
sidered. (^^
Not so etc. The example is not improper. AJl action of the
mother is for the sake of her child and not for her own sake. In
this example, only this part^that it is for the sake of the other
is to be taken. Otherwise the objection that you have raised cannot
be remedied at all. As far as the ordinary people are concerned,
there is no example superior to this example of the mother in
respect of Karma Yoga. Therefore if action is done always
for the sake of others like the mother, then Karma Yoga is
attained.
62
31. (A person) does attain the fruit of work even though he may
not aspire after it. (57)
_ Even though etc. A person, if he does action with the desire
or Its fruit or without that desire, is bound to attain that fruit,
or instance: A person who enters into water of his own free will
o take a bath and the person who is pushed into water by force
(even though he did not want it)—both of these are sure to get wet
y water. Similarly the action done by those who do not aspire
a ter its fruits is sure to give its result. Therefore one should not
e a amant, saying that 'If there is no desire there can be no action',
t at we mean is this; 'You do your work, without desire. Work
as a rule does give its result'.
II II ( )
'aTRT^: (?.v.
63
^TIT' qnr I
4TPTFT fcfy^d I ft gF^'l^^l^dTSTTcq% II
If you are still unable to give up your stubbornness, then db
your work desiring for its fruit. However, let liberation be that
fruit. This is now stated—
33. (Action must) be done with the desire for liberation. (59)
With the desire for liberation etc. Whatever work is ordained
as your duty, all that you do endowed with the desire for liberation
but not with any other desire. That is the meaning of the aphorism.
Thinking always that 'This work is being done by me in order to get
the highest good'—one should perform all work. All selfish desires
must constantly be given up. If this is done liberation is attained.
f^sprr^TT •o
'KT
I
64
^ 5^^ tnsr 1 t^ —
I
(?T.
... .If;
f2TfeT II II (^0
Suppose you fear that such a kind of devotion to God will not
arise in you, then
35 Or (action) may be performed as lokasahgraba. (61)
Mav be etc The meaning is that one should give up selfish
ness and perform action for the sake of lokasangraha (i.e. doing
good to the world). This is called lokasangraha since the world
(or people of the world)is collected together, protected and support-
Id^it It means work that is helpful to others Tire Manusmtt
has said the same thing: '(The king) must
the foregoing methods, in order to protect his nation (7.113),
'Bv vro^^cting the good' (8.311). The Mahabharata says: The
exLlent action of the noble
spirit of doing good to the world, wh
principles laid down by the creator in the J ^
fegulaL by the knowledge of the subtleties of dharma.... (b
66
parva 259.26). The Lord Himself says (in the Gita): 'Even con-
people, you should perform
ac ion ( .20), Even so should the wise perform action unattached,
esinng the welfare of, the world' (3.25). Doing thus for the
We are of others, the seeker after liberation becomes selfless.
No sooner is selfishness destroyed completely than he will realise
raram^man.
I I jprnf
II II
i q-fe fmmqt qth qfq
, ?rqq qnT<tfhr^rrTqqq^7Tt%cq'q: i
5si<="<asqE|KUff^; I qrsqq
(?• ?• ^) I qq; qrqjfqqrq qrm qq q:q q'^Kqiqird-
^rqrsfqqiqTf q^qjq | |
^ ^ , g^. 3r^")qqrfq
WqWqpq%q qq^-
t^^lqq qtq fqfgtsT fqqx «
f^^tq TlTPS^-q^ST 5^: 3^: 1
qifq q^xqfqtq^ U ffq |
67
r •+!, • liiahest 2ood Out of these, the first and the last
hi™',"® fir been staled. Now the middle oharacteristic ts
stated—
- J.
1 " 'T'Ti-
>T' '
■ i V •?'. ■ t . f.
'•'■•CA* >■ if.
■ tf
^ V)- ' ' 1!'^ ft
•S'- ,
^ i .
(k ' ;
• • ■ ' 1
'j
,v ., ■
*.Ul, >
. • » ; r| ,'
. .iv. . ••
5fSWis5T:
STcOTcT-
q%q s(va^ i
second chapter
first section
'Bfturi,™ n („ , „) ^ ,
nfiithifiii;
?n«rtni"T: wtf"®
«rilwM is't'®"-
«!»•<■<— i t^ w•' , , ,
nnv arta. ...Ihtsvaiit
without the the hem
help oi
of aa teacher.
It is not possible to learn a y cooking needs
In this world it is seen that e e ,^|gjjgg jg obtained only from
the knowledge of doing it. An ^ ^ of wood.
an intelligent being and not ro
72
This being the case, there is no need to say that the seeker who
wants to follow iCarma Yoga must approach some teacher who is
fit . Therefore it is said—
'R^ I
g fR^T: I ^1 -
fd<.«d<,i: I fRWTT trg I t^ gi% tsfT
Tn:tnq4'-d^d sRf)^!
Objection. You urc hctzdrding u conjoctuto which is o^oinst
the drutis.
itdidHid MddlvtK^ 1 I
Also, in order to start spiritual practice, it is enough if one has
the ordinary knowledge of the scriptures which declare that the
end and aim of human life is knowledge of Brahman. The actual
method of spiritual practice will be explained to him by his teacher
who knows it. Even if the guru has not obtained the knowledge
of Brahman, he is certainly capable of guiding (his disciple) in the
spiritual path, if he is sufficiently advanced in the particular path
of yoga he has been practising. Just as an advanced student of the
teacher is capable of teaching the tyro, so also it should be under
stood here. Again, it is a well-established fact of experience that
the mind itself, of the practiser who has advanced in the spititual
path, will gradually act as the teacher. And Lord Yasudeva, the
world-teacher is always there, engaging Himself in the welfare of
these sadhakas. Hence one should not be too adamant (in these
things).
HpfFThdM+KflIf —
WRW (W)
I fiFT fki =1
Hf? 11? l|? 1^#51 1 «raiT l)T1^fl?;iTSS?11T 1?11T
iftxir =1 111: iwfwid I
VO "N
Useful to him etc. (The disciple) should carry and give to (his
guru) things like fruits, curds, milk, ghee, money, books etc.
which will be useful and dear to him. With faith means with an
attitude of reverence and consideration. With devotion means with
love. Endowed with these, he should approach liis guru.
#TfT' I ^
f?T^q'iTr=^^ iM 11
1 qiq-fer
What has been taught by him etc. The meaning ofthe aphorism
is that he should practise spiritual discipline everyday as a rule,
in accordance with his teachings. Now-a-days the disciple does
not live in the house of his guru (during the period of training as
in the days of yore). Moreover Karma Yoga is ordained mainly
for the householders. Hence the observance of their guru's teaching
everyday as a rule is their bounden duty.
m ?rRrR: —
II H II {<^6)
I grsrfiFrsqF i
ucM-Hg.qnn'T, I 'FTPldcq'T|F^?3TIcTFTTrnT I
Fgfq- 3Rrr5f, IcWTRt I 'gc^f
wqiferq
C\ CV CS N ^
Fnvng i-N
wmgr-
^(IdH^rddF I artqicqqiiT dcqWNW'flqcdg ^ gf
pgvffqgg i ^5%^ 'g^q g?gg
Igggr ^gig;' (g. ?. ■£), 'g?gg ^•RRgqgr ii>r 3n?gT' (g.
gmg gq-gr gtsgqijgfg' ?. ?q) ^fg - gqg^ i qt
ggrgs^ glgg 'ggt grggg^g g^' (g. ■=!. ?) ^ i gfg
f%g gqgsg ggt^g gf^^ fggg ?
qggggg 5 fggnjgqgTfg^egg 1 gfggtgf ggnq qrggfg 1 r^
gggggggcgqggr gpgr sggrgtsfq ggrnr gggig 1 ggn^
gpgrgrgrg an^gqfggrrgqnf: qig g%g?
Now the refinement of speech—
5. (Refinement or fitness) of speech has to be achieved through
soft and truthful word.
ggg':
II ^ II
gtar-gtqrgiigfg i stgrfq qz?g
rdfiggi gg®TT g^-gm g;^-ggfgfg:' T ^^g^Ssg Ugr-
ggg.gl.^F g-cgggiggggtg . g^^ ^
^ urftsihenw*-
gaqfg: gg gUmggmg f^giggg^i^ ' '
^ r- TT I
'^gggrg qr?q% I g'sisggrg^ g ggg': ^
Now the refinement of the mind is described
■ a ihas to be achieved) by
6. (The refinement) of the nnnd (na
sharpening it.
78
srfq-
II ^ II (vso)
fuddupd 5prrT: I
ffd" fdiiuT; I srf^r uddi
T I WTfi Siddd-dd T I TTT-
Second Chapter
SECOND SECTION
Some rules which are common to all the paths of yoga were
given in the last section. In this section the method of practising
Karma Yoga will itself be described. Firstly that action which is
fit to be given up is told—
1. Prohibited and wicked (action) is to he given up. (71)
Prohibited etc. Prohibited and wicked action deserves to
be given up always. Whatever action becomes like a thorn
m the path of realisation of Paramatman, by producing injury
sorrow afiiiction sin etc. either for oneself of for others is nrohi-
bited by the scriptures Therefore one must give up ai all costs
he prohibited and evil actions just as one avoids with disgust
tne excretions of a crow. °
■iti f^sr:
yi+IFqrmurqid ^ I grtPlf: giTTRT jrfirrira- i ^rfir .
5pnrHra%rra stctr ^ 'Tterft^ti^r!! S bJS
81
11 ^ II {^r)
|:tr5R^r^qTf^fg I ^qFjTfgcrnrg^ \ airdtir^dl^g |
sami^ pitch, if anyone of them (is caused to) produce sound, then
all the other musical instruments also follow it and produce a
similar sound. Similar is the case of the mind also. When a number
of evil-doers assemble in the same place, the evil nature of each
one will help augment the evil nature of (all the) others. This rule
applies to the case of good people also. That is why (the necessity
of) giving up the company of the wicked and that of obtaining the
company of the good people has repeatedly been stressed in
religions literature.
tR: | - rR>^^")5Rr?iPT
gTrqf; i
3TRf^-RmT?%T RRTRT^ I
There is one more point. The vibrations of mind are not
limited by space or time. The rays of light emanting from stars are
capable of travelling billions and billions of miles and also for
thousands of years. In the same manner the rays ofthought emanat
ing from one person (who produces them) are capable of entering
the mind of another person who is at a great distance and prompt it.
Similarly the thought-currents (emanated from a person) at a
particular time are capable of prompting the thought-currents of
another person at a future time. All this is known from the science
of (Patanjala) yoga and modern psychology.
| ^ ?Rt
R
II ^
qtrrif TT —
II ^ II
II
TfdtWT IfT: I
I I 8- II (w)
fkrarfirfT i trt cRrrsq TfgqqqR fRk rr g^r
qRSTtrkrfiTTR: I TTR^RhTR qr^sq^lTT T I l^tRPTT-
^ qT^5lR:q- qjR TRTffr II
Till
im now
new the teaching
e was of a negative form.
FirstIv Fromrulehereis
a general
positive form of teaching is resoite
stated—
84
^ I F^—
II H II
^F^ I Sflff 15'^
FT'^aPufd I gTEqrr^-
TrFr I
F^f^qqrqf% ^Frl^^+lFd I ^TRffqftr^
^Prmgi^-I^TFr i ^Ft
^ f^Fr; Ft^ qrFr ^-
TRT-fqqTTFr |1
^=5=^ f^Tc^r II ^ I I
q:5%Fr I ^ ^ Fftw %Fr FsF^tt '
I Fq^q^ anq^q i
qnk qqFqM^Fr TrFrMFrFTrrfq i i =<''i'T - ^-
FqwFq i ^3WH-^-
qt^FqtlI-T7T^'TTl%f^iTWTqtFT qfq%TTfq II
That the ordained duties are two-fold is now described
6 And that (is two-fold): the daily and the occasional. (76)
And that etc. That ordained duty is two-fold: The daily and
the occasional. The daily duty must be performed everyday. The
occasional duty is that which arises specially due to some (specia)
occasion. Among the duties enumerated above, some are o a
dailv nature while others are of an occasional nature. For instance.
Lndhydvandana, worship of God, meditation, japa, servi^
ftn narents) maintenance of wife and children, teaching e c.
these are daily ones; fasting, gifts, conquering the enemies, con
struction of wells and tanks etc.-these are occasional ones.
nFFrMlFr '
fjTTcT ^ II ^ II
^nrrqFTFr
Fqira-firFr '
86
xRTTT^ —
^iTRT; II II (^<i)
FrqrfhTt ^ I q q ^ spfq T^T:, 3RT: qqsfq
mhT qrtqrq TPTPIT I qpkdiq;
That is why—
8. (All) those who are devoted to their (respective) duties are
equal.
Those who are etc. All those who are devotedly engaged
in their respective duties and hence who can be called as 'those
devoted to Svadharma'i are equal without any distiction. This is the
meamng of the aphorism. The truth of this statement should be
easily grasped by the mmd because karma (properly done) is the
patb, hberat,™ .s the goal and since all attain liberation through
their respective karma (properly done). uuuugn
iJn this work it is clear that a more comprehensivp mo ■
to this word and not merely sva-vari^dirama-dharma. ® been given
87
^ I 5 ^ 1 SRT:
f5TJTTBrf«r^ ^ I
f^<TTf«r^ m ^RSRmrRrg;: ii
The disguised king and his friend, the aforesaid sannyasin,
also followed them (into the jungle). However, the young sann
yasin moved so fast that he disappeared in the jungle. The princess
was unable to follow him. Hence she took refuge in the shade of
some tree and began weeping. These two, the king of the yogis
and the king of the bhogis (men of enjoyment), approached the
very same tree and assuaged the grief of that princess.
arf^rssrirf^ i
It IS our U .4 duty to
bounden tr, make
make them
tn comfortable by giving them
food and dispelling their cold. So y g Hrr,nr>pd it
from somewhere bringing a piece of burning wood, dropped
among the guests.
d'tdlFuM'tiKhlf —
=ff I I 11 (<io)
Tstfff I ^5ff5Tnq?Jff I ?r^rncf)% ; ^^rflT^ »
dl^TT =q II
With the help of (the advice of) a specialist etc. The words
'proficiency, is attained' have to be added. He is called a tajjna
because he is a knower (jnah) of that (tat)', from his advice.
'Through practice' means by repetition of effort. Renunciation is
detachment towards other things when one particular act is being
performed; through them (proficiency is attained).
TI"^ ?PWT VR^fVi% I 3FT
frffJilFki <41 I qr frar ti
TT ff +<9dl qqfq I qeTtrfr
#5oq q Ml>-i|^ I rpw
"S * NO -N
92
and invited him (to come home) and have a bath. And he hurriedly
\vent home. After finishing his bath, food and a nap, when he
awoke, he came back. 'Enough of my exertion. I shall do it to-
marrow'—thinking thus he went home again. But the second
cultivator drove away his wife, daughter, son etc. who came there
to fetch him and ceaselessly continued to dig the canal until sunset
when he was able to bring water into his field. It is this strong-
mindedness that is meant by 'renunciation'.
II n II (<^0
Htwtvr
•v CS ^ N3 > "O
R^oif ^ II
The method of practising Karma Yoga thus far described
is now concluded—
fiTER I TffFt I
srirmiT II II
5rT?TfiTf?r I ^rr ^ ^
snTTJIff I .
ri,
■' I --
'
93
*1: «ldcl I
51 ?! ETrt'Tfrm ll' ("T-
' smrif ^ ' ("T-
; II
NO C C ^ -S
o ^ c ^ _ •
Sruti etc. The Sruti (i.e. Vedas), smrtis like that of Manu etc.,
which are based upon the Srutis, the sayings of great ^
their acioos (or lihavi„ur)-.hese
authoritative. Here it is necessary to sa, somethmg. Thong
m
lif'.
94
?f?PTT— I %^^Tl%5f^WTPTr
trmif I TT ^TTT-
vrntT yrs^Rpm^
-s
ud 1 1 spt; <1 vo
WJfPr: I
The highest truths contained in the Vedas are eternal. But
the statements of the smrtis are conditioned by country, times and
general practice etc. It is well-known that the general practices of
people undergo changes from time to time. For instance, the
5'oma-sacrifices etc. which existed in the Vedic times are very rare
now-a-days. Ritualistic worship of God etc. which did not exist
then, are seen today everywhere. Similarly the practice of niyogct
which was common in olden days is now considered despicable in
every way. Therefore the rules of conduct contained in the smrtis
have to be readjusted in accordance with the times.
?Uc'4'tdfdiruiTr - ^TTTfTT -
-4)T^fr>Tr^9Tt"4T4'- : 31 '
Jdl; I ^FlttrqdiKiHdcdK sfrfidHd-
iKtrn ^(T%cr I
<:urddv^f¥^:p;; . Wmfe-rfgrpii^
The addition, subtraction and adjustment of the rules contained
rn the smrtis have been done by (comparatively) recent authors on
thZT Narayarra Bhatta, Kamalakara,
siLe Ltocietv
of t c; „e not Up^dhyaya
since the
.u,ho„ etc.timesEven
society is changing fast in these modern
be seen („ow-a-ryT),
and then,
since
°he pre-
95
vention of society from going astry is all the more necessary. And
this has to be achieved only by great men who know the °
the irutis and smrtis, who know the secret of dharma as also tha o
the changing times, and who are endowed with sterling character.
^ I TSTFlt ^liT-'EnT-STTlf^-
^ ^fetT; I
- WRffd - TT?dT - rIt -4^" '
irrfr i sra-^rircirT i
It is these that are referred to here by the word vrddhah.
are so called because they are responsible for the increase (yr 0
of all auspicious virtues like merit, religion, knowledge
ing from Manu up to Sri Ramakrishna, Swami Vivekanan ^
Ramana Maharsi—all the sages, saints, yogis, devotees, jhanis,
spiritual teachers, incarnations etc. are the vrddhas referre o
here. Their experiences, life, sayings, behaviour etc. are also sources
of authorities like the Sdstras. Therefore they also have to e
included in the meaning of the word idstra.
'sTT ^ TT ^i%FTFTc?rr 4T
WT^r: ^PtTsPT: I T4TT 1 qqi ^
cTW I ^ I (d". ?. n)
^ 'JFt:,
ors, who are adepts in those duties and customs, who are not
directed by others, who are not cruel, and who are desirous of
merit. Then as for the accused people....' (Taittiriya Up.
'Whatever a great man does, others also copy;that which he accepts
as authority, people follow that' (Gita 3.21); 'The Vedas are the
source of dharma as also the memory and character of those who
know the Vedas' (Gautama Dharma Sutras 1.1-2); 'All the Vedas
the memory and behaviour of those who know them, the practices
of the good, satisfaction of one's own conscience—^these are the
sources of dharma^ (Manusmcti 2.6); 'The Sruti, smrti and actions
of the good—this is said to be the source of dharma '(Yajnavalkya
1.7).
; .
'i . ':
v.
i'
97
II ^ II (,iV)
Second Chapter
THIRX) SECTION
II II {6\)
9-p!:rwT 11111:
WIT 1)11111 3r¥1Rr)SciRlfl IRRI I
11 5IIT: i;i-5fTl-il1W-RT1-Tlfl^
1T%1' I I 51T It 11
98
[In Vedanta the five subtle elements of earth, water, fire, air
and ether are said to combine in the following proportion to pro
duce the respective five gross elements. This process is called
panclkarana or quintuplication.
1 Gross earth subtle earth+-|- subtle water subtle fire
+-1 subtle air subtle ether.
The other gross elements are similarly formed.]
II ^ 11 ( )
II Y II (<i^)
fqfiT?: I sTFUMkurdfiKl 5nfiqtq w'qq; qnrqFfspT
qq 1 '3TTr^ ffisqq ^
fqvqqtq qrqqtfwsPT I qfiHuq i fi
qfr^TFT 'j[q 3TTi^%fq qpsqrr; irf qnrfi^r'T
qnfqfitqTfir qnEflfmrr
I
'qcBlgq: STT^q^ qrqt I
xj^ mm 'q qtq =51 m <Rqfri h <mfrT ii' ("fi. \),
ffq II
After thus deciding that for the Karma Yogi there is necessity
of practising the other yogas, that part of Jnana Yoga which is
useful here, is first described—
4. Discrimination must always be resorted to. (87)
Discrimination etc. The discrimination between the atman
and the non-atman which is fundamental to Jnana Yoga should
100
m EzrmPT: —
II H II {66)
nrtt: ^ 3n?PT
(for some time) in the mind even after getting up (from medi
tation). This will help him so that his mind does not slip away
from the state of desirelessness.
3T«r —
II ^ II (c:^)
^irFiFfrfw^Tr ^
Tifd'tMi^'lin^qi I '^rfq^rfl'TTsratirl;>ct TF'TFT
TTpffFr I
rrq-fwTir>T?rTfP^ TT^rVfl ii
And now Bhakti Yoga—
6. (He should practise) surrender at the (feet of) his Chosen
Deity. (8^)
In his chosen Deity etc. A complete surrender with love at the
feet of his Chosen Deity is necessary. This surrender requires(1)the
creation of love and mental relationship (as that which subsists,
between a child and its mother or between a faithful servant and his
master etc.); (2) worship of idols etc.(which represent the Deity);
(3) repetition of the name of the Deity; (4) singing the names and
glories of the Deity and praying to Him etc. The sense of offering
at the feet of God which is born out of this Bhakti Yoga makes the
practice of Karma Yoga easy. This has already been described.
Thus the karma yogi must augment his own Karma Yoga
through the help of other yogas.
I srPr wflwro
THIRD CHAPTER
11 ^ 11 (^o)
C\ ^ \
cMd1"r5irM' RcFTff 1 •s O
Tf«T ^ ^ ?
o
FRjftqir II
I The Lord Himself has said: 'But that person who delights
in the Self, is satisfied with the Self, is contented in the Self alone,
has no duties to perform. He has nothing to gain by action or
(lose) by inaction in this world; nor does he depend upon any
being for attaining his purpose'(Gita 3.17-18). It should be known
that, since he has no duties to perform, for that very reason e
transcends all injunctions and prohibitions (with regard to actioiis,
contained in the scriptures). The following saying ofthe wise shoul e
remembered in this context: 'For those who are constantly roaming
in the path bereft of three gunas (viz. moksa) which is injunction
and which is prohibition ?'
?r 5(nTTf# R mrr ? —
3TTciT?^^TciT?TT II ^ II (^?)
Slkfidli# I STTfT^: Jpq; I ff 3
'F?Rr5r?r?rr r ^trtFrrt
RJ:
C
5fpt7^ RTlFRSf^q- F?«FfTfFT P't 'Fffi ^
II
>0
^11
I iTSrr I
S3 V. <o O C\
irqnsrfr: *3 v>
f4?nTT?ftsfq- ^ W
II II ('^^)
Also-
(93)
4. He is without desires.
Without etc All desires that reside in the mind have been
abanlned bytm. Desire is born out of duality. What does he
desire he for whom everything has become the atman, without a
second? Since desire has no target it cannot stay in his mind.
arfq q
I
106
TTTT^hTT^T 3iTTT%5fq
I tr?rqT-5?r: jqt
II ^ II
I I ^r: i
fqqirqTfl'fff I
mw I 3PBTf^5rFT:-^fT
^ I ifrgqiroT 5
ItTft i 3Fi ^nwTff
' tRTcft fffq I
ffigqrf'n nBFftr?r »ft: ii ' (^. ^. ^i°)
Tt was said that he was beyond all rules and regulations and
that action had dropped offfrom him of its own accord. Suppose, out
108
of his own free will he decides to act in this world, then how does
he do it? The questions of Arjuna viz. 'How does the man of
steady wisdom talk? How does he sit? How does he move about?'
(Gita 2.54) have really proceeded with a view to knowing the
external behaviour of the man of steady wisdom. Therfore that will
be described—
q qfq ^-IJqT ^ ^ —
II
^qrfqqfq^ i ^ ^
• g. ^^u|ct,iq^q^qTq ^ ^qifqq^ qRifq
q ^qrqqq ii
In case, out of his own free will, he begins to perform (any)
action, he does like this—
8. (He) works like a master.
Like a master etc. The words 'and not like a servant'have to be
added. Because he is a conqueror of all his senses and because he
has no desires, therefore, if he freely decides to work, then he wi
work like a master but never like a down-trodden servant (or
slave).
II II
qq qqfq ii
For this very reason-
(98)
9. His work is of the very best quality.
y. """" — -
""""of oLring (the fruits of work) a. the feet of the Lord etc.
Ar». hts wS ts » it"-' i
110
^ "TPT —
ii ?o ii (^^)
T^^fcT I BT^TOWrfw^fTT ^^>J| M^^tiPf^rf^
T^fcr'TT =^fer: ^fT
aiRiTTJt f^>3r!T% I 3TF3TqT ^ ar^'T STTf^ ^rPt
aRi^TpT I Ri I
Since he is already liberated, why on earth does he work?
This will now be stated—
10. Impelled by the utmost compassion (he works) for the good
of the world. (99)
Utmost compassion etc. On seeing the pitiable condition of
beings who are immersed in the ocean of ignorance and bound fast
the perfect man is moved by extreme compassion and in order to
help them, he quickly engages himself in actions that are beneficial
to the world. Since he is a leader of mankind, bis inaction will
otherwise encourage ordinary people also into inaction. By this
the destruction of the world itself will result.
^ trsf ^ ||
irf? ^ ^oq^rfrg^t I
tW ?T#5T: II , ;• J - 't<: p
>S v3
>3 N
I g- ^TTT =T i
^ sTT^:
qMUN WTTq i
qrffi crrf^
qqjuqi-qq qjqrFqdsqrffi II
What has been said is very little. That man of wisdom urges
the ordinary people to do their respective works and produces
interest in them towards their work. (This is known) from the
words of the Lord: 'The wise man should not unsettle the faith of
the ignorant who are attached to work. He should make them
devoted to all work, perform action himself intently' (Gita 3.26).
Even then he always sees work in non-work and vice versa. Even
though doing work, he knows that atman has no work. Even if he
sits without doing any work outwardly he is capable of impelling
ordinary men to work, by his very wish.
Whatever characteristics have been described in all the ^rutis
and smrtis for the man of realisation, all of them have to be adopted
here also because all the (four) yogas have the same Brahman for
their goal.
c o
II \l II (?oo)
112
IRdI RRTddftfd —
sfhrtH ?T II
?59n«T^m tT i
3|c(dK<^Rc5|tr ^ T*?: II
sfkrrRram i '
[-vi^
— sff ^ —
■Jii^*1,
115
v3
^dl"li
P.
%
3Trr ^
Y
3Rf
Kd
3lbM =hi-d 4
fpfer
sTftRpqivmp
STTPPPTIrrfiTT O N
>»
Y? UPTfTpprf^
?d fhcTP V3^
6o
^TWrfp:
n
tWGTTcTT fhcT'T
rrflPi^<"r
avui^yPtd: YK
qpTI2%?f ctiUcl=ht ^Y
^ptJTl pIT:
•o
V3^
■^o ^Rd-dd+cdld
116
5 <^^dc;RII YV
^^3^ «l=h4|m 5?
c
r=l3f«d373l 1.0
^ |:'#<T:
Tq^K: tiad+i^ 6^3
Y*3
f^33T3f3
'T TTr^Tc^
°3^
>
^oznr
53c3T3 f^3333: . ,. ■
vsV
ftwf^q-'?r 33T3333fe: .
3^Nld . ? 00
^ ^Id^'|fdq^q3'i
=S(
?7ftf33 3^3^3
^rr^T^rRTf^T
3 f3^;g: .13
^V9
3I3: Y^
^^^TtclKT; 3 3133353?
^3 33^0 c3T
iT^pRrfq' 5?t% ^v
3 33T 33:
TT ^c^fifrsBfnrfq
3T^sr^: <TT3R3
g'3|:333: 5Y
Tt^Tt ^c^qir N
5135:3131373
*3 o
3T317'73Tr333 >
^^TTTf^^r: ^333TT:
^T: ^frrrftf: ^3Tr33^3^f3
?? f|ll3rss33%
;ialUSr>r4<JSMIli3iWi31»Mfli^^^^
117
>* ^ .'
;i«;i^; 7)f ii?}^?r
iT',.r|v iv;- ■ :';
^qT3:
II II «ftf^ II %y II
=^ II II ftWTT^^ II \%. II ^-tdl^KI-
i^: ^^tFerts^ II ^\3 II ?rcqTT|T^%T II II
^^-nfl=t,<.uH II '5('^ II II V3o || ^ =q- ?inWT
II II II ^3^ II ^T^JT cir^s^q; ii \3^ ii
'=hd°4|'T II II II fd^dH
II v3K II ^ II \3^ II ii \3\3 ii
m'TTO: II \3<i II 3|?iT^sft^^WB?5t?Tr^ II \3'^ II
^T^'T^^vwtTT"Tmt II <io II II 61 II
WT'T II II II <i^ II 31^=11-
fir: ^ ?rq;^Rr
. , , .Ik?' I
i -\- "
-j) '
Z: - 'V H
U"; ■:;7' 't].^\-.^'
J'I • . .-!.'
h:'- "
^• J
:imm::-
.'L • '» . » !f! ' ■
1: ^ v." ,
■ ^ '■ .n-; . -• .
' • Sf'
* . ?-
.rl . ;'«'#'*■■
-. J' ' I
■,. ■ •i, :,-!"
■' ^ * . '■ " J-K'ttofi,
■J ■!'
'•".-civ
■/ ■ ■-■%? ■
'• . v- -.ik.
■ A » «•'. » i*!
r-ipM
■"v . "t .?7 'i' ,''
.;.V i, •V*''*^.'
,,i^ J^Jf'ya ■*•-^*'5 ^11 .
■ V,'' "' r .«-~
K d ■