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I cherish God Ganesha, who is identical with my Self. Then I
bow at the feet of my Master, who is the abode of all lores. Whoever thinks
of him masters the art of poetic composition and holds the lores at the tip
of his tongue. He possesses such a sweet eloquence that it surpasses nectar
and the nine sentiments take recourse to all his words. The exegesis
discloses its secrets and explains the different doctrines. When our mind
meditates upon the feet of the Master, then their meaning dawns upon us, the
lucky ones (1-5). Bowing to the feet of his Master, Jnanadeva says that the
Lord of Lakshmi, father of god Brahma, spoke thus, The blessed Lord said: 1.
This body, O son of Kunti (Arjuna) is called the field He who knows
this - him the knowers thereof calls the knower of the field. O Partha, listen. This body is called the Field and
he who knows this is said to be the Knower of the Field. 2.
Know Me as the knower of the Field in all the Fields, O Bharata. The
knowledge of the Field and its knower is, in my view, true knowledge. Know ye definitely that I am the Kshetrajna, who
supports the Fields. To know the Field and the knower of the Field, I deem it
as the true knowledge. 3.
What that Field is, and of what sort, how it has evolved, and what
evolve from it, and who (the knower) is and what his powers are, hear that
from Me in brief. I shall tell you now why this body has been given
the name of Field (6-10). Listen, I shall give you in detail its properties,
how and where it originates, how it grows and with what modifications,
whether it is limited to three and half cubits, how big it is and of what it
is, whether barren or fertile and to whom it belongs. The Vedas have been
talking about it all the time, while logic became loquacious in order to
determine it. The six systems of philosophy came to their wits' end, but
their debates have not come to an end. (11-15) It is for this reason that
these systems have ceased to interact with one another and discussions have
started all over the world to bring about unanimity among them. So far there
is no agreement among them, nor do they hold any reconciliation among the
differing views. Reason has been powerless to bring about a consensus in
these arguments and counter-arguments. No one knows to whom this Field
belongs, but the desire to know it is so strong that its discussion has
caused headaches in every household. As the Vedas girded themselves to fight
the unbelievers, the latter indulged in senseless chatter. The unbelievers
say that the grandiloquent statements of the Vedas are false and without any
foundation and that if they disagree with this view, they are willing to
accept the challenge and defeat them in a debate (16-20). Some unbelievers
practice nudity, while others shave off their heads, but their wordy battles
come to naught. The yogis started to protect these Fields, lest they should
fall into the clutches of death and go to waste. Being afra1d of death, they
resorted to solitude and practised self-control and sense-restraint. As the
attachment to the Field came in the way of yogic practice, Lord Shiva
abandoned his kingdom and made his home in the cemetery. Because of this
pledge, he made the quarters his apparel (resorted to nudity) and burnt the
cupid who tried to seduce him (21-25). God Brahma was endowed with four
mouths in order to settle this issue, but he too was unable to know its
power. 4.
The sages have sung it variously and severally in different Vedic
hymns, and also in aphorisms on Brahman that is well reasoned and conclusive.
Some (ritualists) argue that this Field belongs to
the individual Self and that the vital air is its tenant. In the house of the
vital air labour his four brothers (other vital airs) and the farmer in the
form of the mind supervises their work. The mind has ten pairs of bullocks in
the form of ten sense-organs and toils hard day and might in the farm of
sense-objects. Then missing the steam of scriptural injunctions, the embodied
Self prepares the beds of misdeeds by sowing the seeds of injustice (26-30).
Then he secures an abundant crop of sins, as a result of which he suffers
pain in many births. On the other hand, if after making certain of the
availability of the steam in the form of scriptural injunctions, he sows the
seeds of meritorious deeds, he enjoys happiness in many births. On this some others (i.e. Sankhyas) say that this
Field does not belong to the Self and that this matter should be referred to
them for a decision. In this Field, they say, the Self-dwells as a wayfarer
for a short time and the vital air is a field watchman who keeps awake day
and night and protects him. The Field is the hereditary estate of the
beginning less prakriti, whose fame is sung by the Sankhya thinkers. (31-35).
Since the prakriti has all the necessary implirnents, she herself cultivates
the Field. The three qualities in this created world who originally cultivate
this field were only born of her. The seed is sown by the rajas quality and
it is protected by the sattvic quality, while the tamas quality reaps the
crop. Then she prepares the threshing ground of mahat (the Great Principle)
and gets the crop threshed by a bull in the form of Time, as a result of
which all the subtle impressions of gross creations get heaped up in the
Unmanifest. But this did not find approval with the
intellectuals (the proponents of divine Will). They said, yours is a modern
idea. How can your prakriti hold its ground before the Supreme? We shall
explain to you the entire position of the Field, you may well hear it. The
divine Will was lying in a latent state in the bed-chamber in the form of
formless Brahman. It awoke all of a sudden, and since it was always active,
It found the treasure in the form of the universe in accordance with its
desire. Then because of its exertions the three worlds, which were in a
latent form in the garden of the formless Brahman, came to possess name and
form. Then he brought together the barren lands in the form of gross elements
and created therefrom four kinds of living beings born from the womb, sweat,
eggs and soil (41-45). Then taking different portions of the Ave gross
elements, human bodies were formed and embankments in the form of good and
evil deeds were erected on both sides of them, making the barren land
fertile. Then the divine will constructed underground paths of births and
deaths, linking this created world with the supportless Brahman. Then that
divines Will in co-operation with egoism created animate and inanimate
universe. In this way from the void of Brahman the tree of divine Will
brought forth many branches and so it is the cause of this worldly existence
(46-50). Then hearing these fine words others (i.e.
naturalists) challenged them and said, "How wise of you to say all this!
If your divine will can be said to remain latent in the Absolute, why should
we not allow the prakriti of Brahman? Leave this alone and keep away from
this discussion; we shall explain properly what this Field is. Now tell me,
who fills the clouds in the sky with water? Who supports the stars in the
sky? Who is it that has stretched the canopy of the sky and when? Whose will
has ordained that the wind should always keep blowing? (51-55). Who sows the
seeds which sprout into hair on the human body? Who fills up the ocean with
water? Who sends the showers of rain? In the same way the Field is produced
as a result of its natural disposition, and no one has a hereditary right
over it. He who looks after it and none else will reap its fruit." On this the advocates of Kala (Time as Destroyer)
retort in anger, "If what you say is true, then why has Kala sway over
this Field? Even after knowing the formidable assault of Kala, people stick
in pride to their own particular doctrines. This Kala is dreadful like a den
of lions. If after knowing this you indulge in empty talk, how will it help
you (56-60)? This Kala will hold in his fatal grip all of a sudden even the
blessed denizens of Satyaloka at the final dissolution of the world. He
enters the heavenly woods and destroys the eight regents and elephants that
guard the eight quarters. In the whirl of this Kala, the deer in the form of
human beings become dispirited and wander in the pits of births and deaths.
Just see how this Kala has spread out his paw and has held in it the elephant
in the form of the world and so the supremacy of this Kala over the Field is
the sole truth. O Arjuna, these are different views about the
Field. (61-65) It is recorded in the Puranas that the sages in the Naimisha
forest held discussions on this Field. The Vedas have expounded their theory
about this field in metres such as the anushtabha and people take pride in
them in support of their views. Even the Brihatsama in the Vedas which is
holy from the point of view of its knowledge, does not know this Field. Many
learned men have laboured to determine the nature of this field, what it is,
how great it is, and under whose control (66-70). Now I shall tell you in
detail about - this Field such as it is. 5.
The (five) gross elements, egoism, intellect and the unmanifest, the
ten senses and the one (mind) and the five objects of senses, 6.
Desire, aversion, pleasure, pain, the aggregate, intelligence,
firmness this is the field as briefly described together with its
modifications. Five gross elements, egoism, intellect, prakriti,
ten sense organs and the eleventh mind, ten sense-objects, pleasure and pain
desire and hatred, the psychic organism, intelligence and steadiness- these
thirty-six principles constitute the field. Now I shall tell you one by one
what the gross elements, senses and sense-objects are (71-75). It is
mentioned that the gross elements are the Earth, the Water, the Fire, the
Wind and the Sky. Just as one does not see a dream in the wakeful state, or
the moon on the New Moon day, the youth in a child, or fragrance in a bud, in
short, O Arjuna, just as fire is hidden in firewood, so egoism is latent in
the womb of prakriti Just as the fever seated in the bones only waits for the
faulty diet and then makes itself felt all over the body, (76-80) so egoism
makes the body dance as soon as the gross elements combine to form a body.
This egoism has an unusual feature, namely that it does not affect the
ignorant, but seizes the wise man by the neck and makes things difficult for
him. Now I shall tell you the characteristics by which you can recognise the
intellect, so said the prince of the Yadavas. When the desire grows strong
and the senses conquer their objects and offer the booty of pleasure and pain
to a person, intellect decides what is the proportion of pleasure and pain in
the thing so presented. (81-85)' It distinguishes between pleasure and pain,
merit and sin, the pure and the impure. Thus a living being comes to know
what is lofty and low, big and small and examines the sense-objects. So, that
which is the source of knowledge and is the advanced state of sattva quality
and which is on the borderline of the Self and its embodied form, that, O
Arjuna, is the intellect. Now hear about the characteristics of the
Unmanifest. Know that the Unmanifest is the same as the prakriti of the
Sankhyas (86-90). Earlier (in chapter VII) you have heard about two types of
prakriti described by Me. The second or the higher type of prakriti,
designated as jiuadasha, is also known as Unmanifest. Just as after daybreak
the stars disappear and after sunset activities of living beings come to a
stop, or as with the fall of the body, all conditioning factors (upadhis)
remain as impressions of past actions, or as the tree remains latent in its
seed or as piece of cloth is contained in the yarn-form (91-95), so, that in
which the gross elements and their modifications remain in their subtle form,
after shedding their gross forms, know that, O Arjuna, to be the Unmanifest. Now, hear about the senses. Ears, eyes, skin, nose-
and tongue are the Ave sense organs. When these five senses combine to form a
sensation, the intellect decides whether the sensation will conduce to
pleasure or pain. Besides these, speech, hands, feet, anus and the sexual
organ are Ave more sense organs (96-100) which are known as the organs of
action, so said Shri Krishna, the Lord of liberation. The power of action,
which is the mate of prana, brings about the activity of the body through
these fire sense organs. The Lord said, so I have told you about the ten
sense organs. Now I shall explain to you clearly the nature of the mind. That
which is at the junction of the sense organs and intellect and plays its part
in a capricious manner riding on the shoulder of the rajas quality is the
mind. The mind is an illusory thing like the bluish colour of the sky or the
unreal wave of the mirage (101-105) When the body is formed from the gross
elements as a result of the union of semen and blood (ovum), then the vital
air transforms itself into ten kinds. Then these ten kinds of vital air dwell
in their respective parts of the body according to their nature. The pure
fickleness, which exists in these ten vital airs, become separate from them
and gets support from the strength of the rajas quality. This fickleness
plays a powerful part in between the intellect and egoism. It is given the
fictitious name of mind, but it is a mere notion which is responsible for the
embodiment of the Self (106-110) and is the cause of activity. It is that
which promotes passion, incites the ego, increases desire, strengthens hope
and reinforces fear. It is that which gives rise to the notion of duality,
promotes ignorance and pushes the sense organs towards their sense-objects.
It is that which creates the world of fancy and immediately razes it, as if
forming castles in the air and then pulling them down. It is that which is the
house of delusion and the inner essence of the vital air, which has locked up
the intellect (111-115). It is this, which is called the mind. Now hear about objects of senses with their names.
Sound, touch, form, taste and smell are the five objects of the senses. Just
as an animal, after seeing green grass, becomes bewildered and runs
helter-skelter, so knowledge runs outside through these Ave outlets. Then the
utterance of sound and letters, the action of seizing and casting away,
movement and discharge of faeces and urine are the five objects of the senses
and through these proceeds the activity of the body (116-120). These are the
five sense-objects in the body and I shall now describe the nature of desire.
Desire is that state of the mind which results from
the recollection of a past experience or a sound heard before or it is that
state of mind ' which arises speedily out of passionate craving when the
sense organs and their objects meet. As a result of' this mind runs
helter-skelter and tastes the forbidden fruit. That mental state which
relishes the sensual pleasures and deludes the intellect is known as desire.
(121-125) And the mental state, which arises when the senses are deprived of
their sensuous enjoyments, is said to be hatred. Now pleasure is that mental
state, which makes one, forgets other things. When it is attained it brings
to a stop all the activities of the body. Speech and the mind, makes the body
forget itself, paralyses the vital air, enforces the sattvika sentiments and
gathers all the functions of the senses in the heart and coaxes them to sleep
(126-130) In short, that mental state in which the embodied Self comes into
contact with the Self is called happiness. And to live without attaining this
state is itself misery. Happiness is not attained when the mind is attached
to desires, and in the absence of desire it is a natural and self-existent
state. So pleasure and pain depend upon the absence and existence of desire. Now, O Arjuna, when the body is under the sway of
the Self, which is the detached witness of everything, there results what is
known as intelligence. It is ever awake, pervading the body from head to feet
and remains unchanged in all the three states of wakefulness, dreaming and
deep slumber. (131-135) It keeps the mind, intellect etc. fresh and the wood
in the form of prakriti in full bloom as in spring. It pervades without doubt
all things, animate as well as inanimate, in more or less proportions. Just
as the army under the command of a king, who does not know how big it is,
defeats his enemy, or the sea gets its tidal wave with the appearance of the
moon; or the iron moves in the proximity of the magnet; or the affairs of the
world are carried on in sunlight; or the chick of a female, tortoise is fed
by her mere glance (136-140), so the inner parts of the body are animated by
the presence of the Self dwelling in it. This is what is known as
intelligence. Now listen to the description of the distinctive forms of
steadiness. The five gross elements are hostile to one another by their very
nature. Does not water denude the earth? Fire dries up the water and is
opposed to the wind, while the sky easily swallows the wind. Just as the sky
pervades everything, but remains separate without combining with it
(141-145), so these five gross elements remain in unison in the body. They
give up their mutual strife and help one another with their natural
qualities. That which brings about and sustains such unity, which is usually
not possible, is firmness. O son of Pandu, the combination of these principles
together with life is known as the aggregate, the thirty-sixth principle. I
have thus, explained to you clearly the thirty-six principles which taken
together are known by the famous name of Field. (146-150). When all the component
parts of a chariot come together. they are known is the chariot; so all the
limbs of the body from head to feet form the body. Just as the elephants, the
assemblage of chariots, horses and infantry gets the name 'army' and the
combination f letters is known as a sentence, when the clouds assemble they
are known as the cloudy sky, so all the worlds form the universe. When oil,
wick and fire come together, they get the name of a lamp. In the same way,
when these thirty-six principles come together, their assemblage is known as
the Field. The cultivation of this physical body yields the crop of merit and
demerit and so we call it 'Field' in admiration and some name it 'body'. It
has many different names. In fact, all things in this world with the exception
of' the Supreme Self, take birth and die and constitute this Field. They are
born in different species such as gods, human beings, serpents. but they do
so in accordance with their qualities and past actions. These qualities will
be described in detail later on (in chapter XIV; 156-160). So I have told you
all the distinctive characteristics of the Field along with its
modifications. Now I shall explain to you the highest knowledge.
For the sake of this knowledge, Yogis bypass heaven and swallow the sky. Some
disregard prosperity and miraculous powers and scorn the hard method of yoga.
Some cross the fortress of austerities, while others may offer many
sacrifices and uproot the plants of religious rites (by giving up their
fruit). Many follow the path of worship and wander about naked, while others
practicing Hath yoga go through the secret path of Sushumna (161-165). With
an intense longing for this knowledge, some rummage the leaves of Vedas (to
discover the right path). In the hope of acquiring, this knowledge through
the service of the Guru, some surrenders their many lives to him. This
knowledge destroys ignorance and brings about the union of the embodied Self
with the Supreme Self. It closes the doors of the senses, diminishes activity
and dispels anxiety of the mind. With the attainment of this knowledge, the
sense-duality disappears and the Self realises its identify with the Supreme
Self (166-170). That knowledge destroys the ego, devours the great delusion,
and banishes all talk or 'mine' and 'others'. It uproots worldly existence,
cleanses the impurity of desire and embraces the all-pervading Brahman. Its
attainment cripples the vital air (prana) and under its authority the world
carries on its affairs. From its light intellect derives its vision and life
remains on the crest, of joy. This knowledge is the sole reservoir of
sanctity which purifies the mind soiled by the! objects of senses. (171-175)
Its attainment is a complete cure for the disease of consumption in the form
of delusion, because of which the pure Self thinks itself to be the body. This knowledge is difficult to explain, but I am
going to make it comprehensible to you. It is not true that it cannot be seen
by the physical eyes. For when the body becomes permeated by the power of
this knowledge, its symptom become visible through the actions of the sense
organs. Just as the blossoming of the trees indicates the advent of the
spring, so the actions of sense organs bear testimony to knowledge. O Partha,
one comes to know whether the tree is watered or not from its spreading
branches (176-180). The fresh and blooming blossoms bear evidence of the
softness of the soil. Birth in a noble family and good breeding of a person
can be known from his unimpeachable conduct or friendship becomes apparent
from the hospitality shown. If one attains serenity of mind at the sight of a
person, he instantly recognises that he has met a saintly person. The camphor
in the camphor tree makes its presence felt by its fragrance or a lamp kept
in a pane of glass sheds its light outside. In the same way, knowledge in his
mind makes itself felt through certain traits, which I shall now explain.
Listen carefully. 7.
Absence of pride and hypocrisy, non-injury, forbearance, uprightness,
service of the teacher, purity, steadfastness and self-restraint, He does not like being compared with anybody, and
feels it a burden if anyone calls him great (181-185). If anyone praises his
virtues, or shows him respect or describes his calibre, he becomes nervous
like a deer blockaded by a hunter or like a swimmer caught in a whirlpool. O
Partha, he finds himself in a predicament, if he receives the applause of the
people, and he does not want any importance given to him. When he thinks,
"I do not want to see people showing reverence to me or hear my fame
from their lips or even like people to remember me specially", how can
one pay homage to him or how would he accept it? He feels it a great calamity
if someone bows to him (186-190). Although his knowledge is as encyclopaedia
as that of Brihaspati (the preceptor of gods), he conceals it for fear of
becoming a celebrity and behaves like an idiot. He hides his wisdom and
greatness, and likes to show himself as an idiot. He feels disgusted at his
popularity, is tired of religious debates, and has a great liking for quiet
life. He heartily wishes that people should take no notice of him and that
his kith and kin should give up worrying about him. He usually performs such
actions as will promote modesty and humility in him. (191-195) He adopts such
a life style as to make the people care less whether he is living or dead. He
wishes that the people should begin to doubt whether he is walking on his
legs or borne by the wind. He prays to God that people should ignore his
existence and even forget his name and no living being should be afraid of
him. He prefers solitude and is glad to see an uninhabited place. He likes to
make friends with the wind, to talk to the sky and to hold the trees dearer
than his life (196-200). In short, when a person displays these traits, he
should be known to have attained knowledge. That quality which is known as
absence of pride should be recognised by these characteristics. Now I shall tell you my view as to how one should
recognise the absence of hypocrisy in a person. A miser never discloses his
hidden wealth even under the threat of death; so, oh Partha even at the risk
of his life he will not mention his good deeds. A naughty cow withholds its
milk or a harlot conceals her advanced age. (201-205) A rich man does not put
on airs of his wealth, when he is caught in a difficult situation in the
forest. A married woman from a good family does not expose her body, and when
a farmer sows the corn, he covers it up with soil. In the same way he keeps
secret his charity and good actions. He does not adorn his person, nor
implore others for favours and nor announce the charities given by him. He
does not speak about the favours granted to others, nor boast about his
learning and he never sells his knowledge in order to earn fame. He seems
niggardly in spending money on his personal enjoyments, but he spends
lavishly on charity (206-210). He suffers great want in his home comforts,
his body becomes lean and emaciated, but he vies with the wish- yielding tree
in giving alms. In short, he is great in doing his religious duties, very
generous on right occasions, skilled in debate on self-knowledge, but he
behaves like an mad man in other respects. The banana tree appears outwardly
light and hollow, but it bears a bumper crop of juicy fruits. Usually the
clouds appear light and soft and liable to be scattered by the wind, but it
is wonderful how they can send such heavy showers. In the same manner seeing
him so full of wisdom, the heart is thoroughly pleased, but outwardly he seems
to be lacking in other things (211-215). Know that the person in whom these
traits appear in full measure has attained wisdom. O Arjuna, that which is
known as absence of hypocrisy is nothing else but this. I shall now explain
to you the nature of non-violence, listen. Now non-violence has been defined in different ways
by different schools of thought. Just as one constructs a hedge at the foot
of a tree by cutting its branches or satisfies one's hunger by cutting and
cooking one's hands or builds an enclosure to the sanctuary with the
materials obtained by pulling down the temple (216-220), so the Mimamsakas
(ritualises) hold that when animals are killed in sacrificial rites, this
slaughter is tantamount to non-injury. When the people are tormented by
famine, they perform sacrifices to get rain; but animals are slaughtered at
the very start of these sacrifices. In these circumstances by committing
violence how can one see the distant shore of non-violence? How can non-
violence grow, where only the seeds of violence are sown? But this desire of
the ritualistic to achieve non-violence through violence is truly remarkable.
O Arjuna, the Ayurveda also lays down that it is
permissible to sacrifice a life to save another life. (221-225). This science
saw many beings knocked down by various diseases and devised treatment to
alleviate their suffering. In this treatment. they dig out roots of trees and
in some cases uproot the tree along with their roots and branches. They cut
some trees in the middle, strip the others of their barks and bake the pith
of some trees in a pot. The innocent trees which bear no enmity to others are
cracked all over and thus reduced to a lifeless and dry state. They cut the
bellies of live creatures in order to take out the bile and save human beings
suffering from diseases (226-230). This is like pulling down homes in order
to build temples and shrines. opening free kitchens by robbing people in
trade, covering the head by keeping the posterior bare. erecting a pavilion
by pulling down a house, or making a fire to warm oneself by burning the
blanket or like giving a bath to the elephant or building a cow pen by
selling a bull or buying a cage after driving away the parrot. How can one
describe it? Is it useful work or mockery? Should one laugh it away or jeer
at it? In one (Jain) tradition it is the custom to drink water after
straining it through a piece of cloth. killing in that process many vermin.
{231-235) Some do not cook grain for fear of causing injury, but they cause
torture to their own bodies, which is 1tself injury. Try to understand O Arjuna, this perverse doctrine
of the ritualistic that violence committed in accordance with scriptural
injunction amounts to non-violence. I had a mind to tell you all this at very
outset, so that you can know such spurious non-violence properly and avoid
it. These views usually figure in any discussion of non-violence. 6therwise,
who would like to deviate from the straight-forward course (of explaining
one's own views) (236-240)? Moreover, O Arjuna. it is essential to take note
of the relevant doctrines of other systems in order to explain one's
propositions clearly. This is the usual method of discussion. Now I shall tell you my own view of non-violence.
If one sees these characteristics of non-violence in a person, one can be
sure that he has attained knowledge. Just as gold can be tested on the
touchstone. so one can judge from his conduct whether he is imbued with true
non-violence or not. Now hear, O Arjuna, how on the attainment of knowledge
his mind becomes impressed with non-violence. (241-245) Just as the crane,
Axing its eyes on the prey, swiftly but cautiously treads the water without
disturbing and breaking the ripples or as the bee lands lightly on the lotus
for fear of crushing the pollens in it, so realising that even the particles
of dust are covered by tiny creatures, he (the non-violent person), places
his feet cautiously on the ground out of compassion. In whatever direction he
goes, he fills it up with affection and takes care of the tiny life under his
feet more than his own life (246-250). When he walks, O Arjuna, in this
cautious way, no one can describe the magnitude of his non-violent nature in
words. Just as a she-cat holds its kitten in its teeth lovingly without
hurting it, or an affectionate mother looks at her infant with a tender
glance or a sore eyelid gets relief when it is fanned with a lotus-leaf, he
walks over the ground in such a gentle way that if a worm comes into contact
with his feet it feels happy (251-255). O Arjuna, if he sees a worm or an ant
while walking, he beats a retreat. He turns back without treading upon any
tiny creature with the compassionate thought that his noisy step would
disturb the sleep of the all-pervading self in the tiny creature and affect
his composure. When he does not tread upon the grass for fear of hurting any
life, how is it possible that he would trample over a creature after seeing
it? Just as an ant cannot scale the Meru mountain or a fly cannot cross the
sea, so he would not step over any creature he comes across (256-260). Just as his walk bears fruit in clemency, his
speech is also full of compassion. His breathing is gentle, his mouth the
very abode of charm, while his teeth are like sprouts of sweetness. So when
he begins to speak, first love oozes out from his mouth and then the kind
words follow. To the extent possible he does not talk to others and if such
an occasion arises, he prefers silence, fearing that his speech would offend
someone or touch a tender spot, or create a doubt (261-265) in somebody's
mind or spoil somebody's plan or startle or cause pain to somebody or someone
may disregard his speech or raise his eyebrows and look at him wrathfully But
if anyone makes a request. he speaks with affection and then h1s speech gives
pleasure to the hearer, as if the words were coming from his parents. His
speech is then truthful but soft, moderate but straight like nectar, as if
the mystic sound has assumed form or the sacred water of the Ganges has
splashed up or a chaste lady has grown old (266-270). His speech avoids
subjects, which are contentious or controversial or likely to cause pain and
also words calculated to ridicule, rebuke or touch somebody to the quick. His
speech has also shed such faults as stubbornness, excitement, deceit, hope.
doubt and fraud. Similarly his glance is always straight and his
eyebrows are never raised in anger. Realising that the Self dwells in every
creature, he avoids seeing anyone lest his glance might cause it anguish.
Were he by chance to open his eyes with a kind heart (271-275), then the
person at whom he looks derives immense satisfaction. It is as though the
ambrosial moonbeams, though invisible, satisfy the hunger of a chakora bird.
Even the tortoise does not know this sort of affection in its glance by which
it nurtures its young chicks. As his glance is pleasing, so his hands are also
benevolent. Just as the yogis who have attained fulfilment are devoid of
desire, so his hands are devoid of activity. Just as a feeble person gives up
work, or a fire is extinguished for want of fuel, or a dumb person takes the
vow of silence (276-280), there is nothing left for his hands to do and so
they remain unoccupied. He does not move his hand, lest they should give a
jerk to the wind or scratch the sky with his nails. Then how is it possible
that he should drive away the fly on his person or the midges before his eyes
or frighten the animals and birds or do such other things? He does not like
to carry a rod or a stick in his hand. How then can he think of wielding a
weapon? He does not like to rotate a lotus even in play or indulge in
flinging a wreath of flowers for fear that it will act like a sling and cause
hurt to creatures (281-285). He does not caress anyone for fear of disturbing
the hair on his body and grows his nails without cutting them to avoid
injury. Usually, he keeps his hands disengaged, but if at all he moves them,
it is because he is accustomed to join his hands in a bow. He is abashed at
giving the sign of safety, or lending a hand to a falling person or caressing
a person in distress. Even the moonbeams do not possess the tenderness with
which he removes the sufferings of others. When compared to his soft touch,
even the breeze flowing from the Malaya mountain appears harsh, and with the
same gentle touch he caresses the animals (286-290). His hands are always
free and unoccupied, but they are like the cool parts of a sandalwood tree,
which, though not bearing fruits, are not fruitless. Enough of this rhetoric.
The actions of a good person are in perfect harmony with his temperament and
character. How then is his mind? Is it necessary to make a
separate mention of it? To whom does all this play that is described belong?
Do not the branches form the tree? Can the sea exist without water? Are the
sun and his rays different? Are the limbs separate from the body or is fluid
different from water (291-295)? Therefore, know that whatever external
activities of the senses have been referred to so far belong to the mind.
Just as the seed which is sown in the soil comes out as tree, so the mind
radiates through the senses. If non-violence does not exist in the mind, how
will it flow out of the sense organs? O Arjuna, an idea first springs in the
mind, and then it finds an expression through the mouth, sight and hands. How
can a thing, which is not in the mind issue forth in speech? Can a seedling
ever sprout without a seed in the soil? (296-300). When the mind loses its
essential nature, the activities of the senses come to a stop, like a puppet
without the person who pulls its strings. If the water of a stream dries up
at its very source, how can it be in its flow? How can the body move after
the life has left it? In the same way, O Arjuna, all the activities of the
senses originate from the mind, which acts through them. So whatever desire
is held by the mind expresses itself as the activity of the senses. For this
reason, if the mind is imbued with non-violence, it is conveyed to the
senses, as the smell of a ripe fruit spreads out in all directions (301-305).
Borrowing the capital of non-violence from the mind the sense organs deal in
it. Just as the sea in tide floods the creeks, so the mind makes over its
wealth of non-violence to the sense organs. In short, as the teacher, holding
the hand of his pupil, makes him write the letters, so the mind transmits its
kindness to the senses and makes them follow non-violence. In this way, O
Arjuna, the mind directs the activities of the senses (306-310). Thus, whoever
has renounced violence physically, mentally as well as in speech, know that
he is the very temple of knowledge. Why say more? He is knowledge in flesh
and blood. If anyone wishes to see with his own eyes non-violence about which
we have heard so much or which we have discussed on the authority of
scripture, he should see this person. (Janadeva says) I should have told you in one
sentence what the Lord said. Pray forgive me for dilating upon it. You might
think that as the animal while grazing forgets to go back or a bird flies in
the sky along with the wind (311-315), so my intellect was carried away by
the warmth of love (for the subject) resulting in the detailed description of
the literary sentiments (rasas) and that I could not control myself. But, such
is not the case; there is a sound reason for this expansion. Otherwise the
word ahinsa is made up of only three letters and its theory can be expressed
only in a few words. But one will get a clear idea of non-violence only on
refutation of mistaken views about it. You would not have liked it if I had
presented my view without confuting such mistaken notions of non-violence.
Only blackstones (Shaligrama) will be sold in the town of jewellers, so one
should untie the bundle of such stones and not try to sell crystals there by
praising them. (316-320) Where even flour is sold in small quantities, who
will care to buy fragrant camphor there? Therefore, O my masters, I felt that
you would not like my oration on this subject. You will not even care to hear
my statements in mass, made without discriminating between ordinary and
distinguished hearers. You will lose interest, if the propositions I make
become obscure with doubts. Do the swans ever look at the water covered with
moss? (321-325) If the moonbeams come from behind the clouds, the chakora
bird would not even care to open its beak to enjoy them. If my exposition is
not beyond doubt, you will not come to me and hold my work in hand: you will
only be cross with me. If, while explaining my point of view, I did not
refute the objections of others, such a discourse will not lead to a common
bond of amity between us. I am composing this work with the sole object of
earning your approbation and keeping you favourably disposed to me. Truly speaking, I know that you are ardent admirers
of the Gita and so I have clasped it to my bosom. (326-330) You will be able
to redeem it only by giving all that you possess. This is, therefore, not a
composition, but your deposit kept with me. If you value your possessions
more than this deposit, then both the Gita and myself will be reduced to the
same state (of neglect). I do not wish to say more, I only need your favour
and for that I have started explaining the Gita. I mentioned the divergent
views on non-violence in order to make this discourse fit for you, because
you are an audience of connoisseurs. So this narration has expanded to such
an extent that it has digressed from the meaning of the original verse.
Please forgive me, your child, for these lapses (331-335). If one takes time
to east out a pebble found while chewing food, it should not be treated as
waste of time, as it has to be cast out. If a son has taken a day more -to
get rid of a polished thief on the way and returned safe, should the mother
get cross with him for the delay or receive him joyfully and wave before him
Neem leaves to ward off evil? But these illustrations are not appropriate. I
should only implore you to bear with my prattle. Now listen to what the Lord
said. The Lord said, O clever Arjuna gives me your
attention. I shall now mention to you those traits by which you will
recognise knowledge. Know that he who extends forbearance to a person without
giving him cause for complaint possesses knowledge (336-340). Just as lotus
creepers grow in deep lake, or wealth increases in the house of a fortunate
person, in the same way I shall tell you those signs by which one can judge
whether forbearance is on the increase in a person. He faces all good or bad
situations with the same suavity with which we wear ornaments of our choice.
He does not feel bad even when he is harassed by the threefold afflictions.
He rejoices equally with the acquisition of a desirable thing or of an
undesirable object. He bears, with composure and equanimity, honour and
dishonour, and also pleasure and pain and his mind is not affected with
censure or praise. He does not feel the heat of the sun or shiver in cold and
has no fear when faced with any situation. Just as the Meru mountain does not
feel the burden of its peak or the boar incarnation of Lord Vishnu did not
find the earth heavy or the earth does not feel the crowding together of
animate and inanimate beings, so he is not troubled by pleasure or pain. Even
though many rivers in floods join the sea, the latter holds them in its bosom
(346-350); in the same way he not only bears everything quietly but is not
even aware of doing so. He accepts all things that befall him as parts of
himself and so he does not feel that he is doing anything extraordinary in
bearing them. He who possesses such unsullied forbearance brings glory to
knowledge. Such a person, O Arjuna, becomes the very Life of knowledge. Now I shall tell you the nature of
straightforwardness. This straightforwardness is like the life-breath, which
favours all equally without likes or dislikes. Just as the sun does not give
light after seeing the faces or the sky provides space to all without
discrimination. in the same way he does not treat beings differently whether
in his thought or behaviour. He has the acquaintance and long standing
kinship with the world, so that he does not make any distinction like 'mine'
or' of others.' He makes friends with every one and he favours all like
water. He does not bear a grudge against anyone. His mental attitudes are as
straight as the sweep of the wind and he is free from desire and doubt.
(356-360). Just as a child does not feel any hesitation in approaching its
mother, so he does not feel diffident in placing his views before the world.
Just as a flower in bloom cannot hide its fragrance, so he cannot keep his
feelings concealed in a corner of his mind. As a faultless jewel sends forth
its sparkle, so the actions issuing from his pure mind are equally pure.
Satiated with the experience of the Self, he does not sit cogitating over things.
He does not hold his mind in leash nor does he leave it absolutely free. He
does not harbour deceit, his speech is not equivocal nor does he bear
ill-will to anybody (361-365). All his senses are straightforward, free from
deceit and pure and all his five life-breaths are ever free. His heart is as
straight as the flow of nectar. In short, he is the very home of all these
qualities. Know that such a person is straightforwardness in flesh and blood
and knowledge dwells in him. Now I shall tell you about devotion to the Guru;
listen, O prince among the clever. This devotion to the Guru is the source of
all fortunes and it makes even a care-worn person At for union with the
Supreme (365-370). Now I am going to reveal to you this devotion to the Guru,
give me your undivided attention. Just as the river Ganges joins the sea with
its wealth of water, or the Vedas enter the abode of the Supreme or a chaste
wife dedicates her life with its good and bad points to her husband, so he
dedicates his heart along with his senses to the family of his Guru and
becomes verily the temple of devotion to him. Just as a wife keeps on
thinking of her absent husband, the thoughts of the place where his Guru
dwells crowd in his mind (371-375). He welcomes the wind which blows from the
direction of his Guru's place and invites him to visit his home. He is crazy
because of his devotion to the Guru and so he likes to talk to the direction
in which his Guru's house lies, and he regards that house as his hereditary
estate. But like the calf which is confined in the cowpen being tied with a
tether, he has to remain alone in his own village as directed by his Guru. He
is ever anxious to know when he will be free to see the Guru and Ands every
moment of his separation from him as long as an epoch. If someone arrives
from the Guru's place or somebody is sent by the Guru himself, he feels like
one who, while at the death's door, gets a fresh lease of life (376-380), or
like a withering seedling which receives a shower of nectar, or like a fish
in a pond which finds itself in the ocean, or like a beggar who Ands a
treasure or like a blind man who recovers his sight or like a pauper who
secures the lordship of heaven. Likewise he becomes overpowered by joy and at
the mention of his Guru's name, he feels like clasping the sky in his arms.
If you see such devotion to his preceptor's family, know definitely that
knowledge becomes his steward. Then with his heart filled with great devotional
love for his Guru, he practises meditation upon his image (381-385). He
installs his Guru as the titular deity in his pure heart and himself becomes
with his heart and soul all the articles needed for his worship. He installs
the phallus of Lord Shiva in the form of his Guru in the temple of bliss
within the courtyard of knowledge and sprinkles nectar in the form of
meditation on him. When the sun of Self-knowledge dawns upon him, he fills
his basket in the form of intellect with flowers of righteous feelings and
offers hundred thousand flowers to Lord Shiva in the form of his Guru. Taking
morning, noon and evening as the holy hours of the day, he burns the incense
of the body and waves the lamp of knowledge before him. He makes a food
offering to the Guru in the form of union with Brahman and imagining him to be
the phallus emblem of Lord Shiva, becomes its worshipper (386-390). On
occasions his 'intellect conceives the Guru as the spouse and enjoys his
company and love on the bed in the form of the Self. At times his mind
becomes so flooded with this love for his Guru that he calls that love the
sea of milk. Then he imagines that the happiness resulting from his
meditation is the 'Shesha' bedstead and the Guru is the Narayana reclining
thereon. He imagines himself to be the goddess Lakshmi rubbing His feet and also
as Garuda who stands nearby (with folded hands). He imagines himself to be
taking birth from the navel of Lord Vishnu in the form of his Guru and
experiences blissful meditation mentally with devotion to the image of his
Guru (391-395). On some occasion he imagines his Guru to be his mother and
rolls on his lap as a suckling infant. O Arjuna, he thinks his Guru as a cow
resting under the tree of knowledge and himself as the calf sitting behind
her. At times he fancies himself to be the fish swimming in the water of
Guru's grace. On other occasions, he imagines the Guru's grace to be a shower
of nectar and himself as a plant in the form of servitude. He entertains such
different fancies in respect of his Guru. See how limitless is his love! He
fancies himself to be the chick, with no eyes and wings (396-400) fed by the
beak of the mother-bird in the form of the Guru. He imagines the Guru to be
his swimmer with himself holding on to the tuck of his dhoti (while swimming
in the sea of life). Just as there arises waves after waves in a sea in high
tide, meditation produces meditation one after another arising out of his
deep love. How can I describe the various shapes which his fancy takes? Thus
he enjoys the bliss of meditation arising from his devotion of love for his
Guru. Now I shall explain to you the external service
which he thinks he can render to his Guru. He resolves to serve his Guru in
such a way that he will be pleased and tell him to ask for a boon. If I
succeed in pleasing my Master, I shall make this prayer to him (401-405). I
shall say to him, "O my Master, I shall become all your retinue" I
shall become each and every article required for his service. I shall seek
this boon from the Guru and when he says 'Amen' I shall become all his
personal accessories. You will then see the miraculous service which I render
to the Guru. My Master is like a mother to many disciples, but I shall put
him on oath that he should extend his motherly love only to me (406-410). I shall act in such a way that my Master will
become full of fondness for me, solely devoted to me and reserve his entire
affection for me. In whatever way the wind blows, it is confined within the
four quarters; in the same way I shall become the cage for his favour. I
shall fancy loyal service to my Master as my mistress and decorate her with
the ornaments in the form of my good qualities. In fact I shall become the
sole repository of devotion for the Guru. I shall become the land for
receiving the showers of my Guru's love. In this way he goes on building
castles in the air of various sorts in his mind. He says, "I shall
become my Master's house and serve him as his houseman (411-415). I shall
become the threshold which the Guru crosses while entering and going out of
the house. I shall become all the doors of his house and also the
door-keeper. I shall be his wooden slippers and make him wear them. I shall
become his parasol as also his parasol-bearer. I shall become his mace-bearer
and caution him of the dips and bumps on the way. I shall hold the
fly-whisker (chauari) over him, also become the hand supporting him and his
page walking ahead of him. I shall be his valet who will hold the goblet of
water, with which he can rinse his mouth and also become the basin to receive
the spit-out water. I shall give him the roll of betel leaves and also
receive the residue chewed him and make proper arrangement for his bath
(416-420). I shall become his seat, his ornaments, his apparel, and the
sandal paste etc. I shall be his cook and shall serve him a meal and shall
also wave the lamp of my soul before his face. I shall keep him company at
meal time. and then I shall offer him the roll of betel leaves. I shall
remove the plate from which he ate his food, shall spread his bed and massage
his feet. I shall become the sofa on which the Guru will sit. Thus, I shall
perform my vow to serve him to the best of my abilities (421-425). I shall
render him marvellous service by becoming everything which his body will
touch. I shall become all the forms which his kind eyes will see. I shall be
all the dishes which will please his palate and I shall serve his nostrils by
becoming all the scents. Thus, he feels that he should extend all such
service to the Guru (426-430). Jnanadeva says, "I want to render service in this
way so long as my body lasts. But I should still wish to serve him even after
I lose my body. I shall mingle the earth element of my body with the earth on
which my Guru treads. I shall mix the water element in the body in the water
touched by my Master. I shall merge the Are element in my body with the light
which is waved before the face of my Guru, or which is in the temple of the
Guru. In the fly- whisker and the fan of the Guru, wherever they may be, I
shall mingle my life breath and 'become the wind to serve him (431-435). I
shall mix the sky element in my body in the space occupied by the Guru along
with his retinue. I will not, whether dead or alive, allow any interruption
in ' service to the Guru and will not allow anyone else to render service to
him even for a moment. Epochs after epochs will pass in this way in such
service rendered by me to the Guru." In his keen desire to serve the Guru, he knows
neither day nor night nor more nor less' and becomes thoroughly pleased if
the Guru'.' entrusts more work to him. He becomes as great' as the sky in
serving his Guru and renders all the requisite service single-handed in time
(436-440). In this respect his body runs ahead of his mind and its actual
execution exceeds his' fondest wish. At times he is prepared to sacrifice his
life in order to fulfil the playful wish of his' Guru. He becomes lean in the
service of the ' Guru, but is nourished by his love. He becomes, the rightful
recipient of the Master's command. He thinks himself respectable because of
his association with the Guru's family and noble because of his affection for
his brother disciples, and rendering service to the Guru becomes his passion.
He looks upon, the rites and duties belonging to the tradition of his Guru as
the duties in the stages of his life and the service of the Guru as his
obligatory duty (441-445); The Guru is for him the holy place (tirtha), he is
his God, his mother and father, and he knows' no other path leading to
liberation. The door of; his Guru's house is his all and he shows affection
to the servants of the Guru as if they were his real brothers. He chants
esoteric formula (mantra) of the guru's name and he does not touch any
scriptures other than the Guru's precepts. He considers the water touched by
his Guru's feet as equal to the holy waters in all the three worlds. When he
gets the left-over of the food tasted by his Guru to eat, he regards with
contempt even the bliss of deep meditation (446-450). He experiences the
bliss of salvation by placing on his head the dust raised by the Guru while
walking. How much can I dilate upon devotion to the Guru? There is no limit
to it. This detailed talk is due to the outburst of my
feeling of devotion to the Guru. He who has a keen desire for devotion does
not consider anything more important than service to the Guru. He is verily
the home of knowledge of the Self, and because of him this knowledge gains
dignity and becomes his devotee regarding him as its deity. In this way
knowledge dwells in such a person which is sufficient to satisfy the needs of
the whole world and is freely accessible to everyone. (451-455) (Jnanadeva
says) I have described this devotion for the Guru at such length, since I
have an overwhelming fondness for it. In regard to the service of the Guru, I
am armless even though with arms, blind to his devotional songs even though
with eyes, more sluggish in his service than a cripple, dumb in describing
his glory and a lazy one who has to be fed without any return. But I have
intense love for my Master, and so I had to give such an elaborate
description of him. Please relish this elaboration and give me an opportunity
to serve you; so that I shall give you the correct interpretation of this
work (456-460). Hear, O hearers, Lord Vishnu, who bears patiently the burden
of world's troubles is talking and Arjuna is listening. Just as camphor is clear both within and without,
so the man of wisdom is pure both internally and externally. Like the jewel
which is pure both in and out or like the sun who is equally brilliant both
within and without, so he has become externally pure by means of his pious
works and internally pure by knowledge. He makes his body pure by washing it
with earth and water and by the recitation of the Vedas (461-465). Just as a
mirror can be cleansed of its dust by the intelligent use of a cleansing
powder or the stains on linen are removed in; the laundry, so know that his
body is washed in .the same way. His interior is also illumined by the lamp
of knowledge and purified thereby. Otherwise, O Arjuna, it is ridiculous to
keep the: body clean, when the heart is impure. It is like adorning a corpse
with ornaments, bathing the donkey in holy waters, or plastering a bitter
gourd with jaggery, or decorating a deserted house with an ornamental arch or
besmearing food on an empty stomach, or putting the mark of red powder
(kumkum) or minimum (shendura) on the forehead of a widow (466-470). Fie upon
the tawdry brilliance seen on the gilded hollow dome of a temple., What use
can one make of painted fruits which contain only cow dung inside? So it is
the case with pious works. A thing of bad quality cannot fetch a higher
price. A pitcher filled with wine cannot be made holy by dipping it in the
water of the Ganges. So if the mind is pure, external purity follows
automatically. Otherwise, how can you find pure knowledge and pure work
together? For this reason, O Arjuna, he who has cleansed his exterior by
pious works and removed the internal stains by knowledge, becomes purified in
and out. Why say more? There remains only purity in him (471-475). Just as a
light in a pane of glass is seen to move inside, so his pure thoughts become
manifest in the activities of his sense organs. Even if he sees, hears or
comes across matters which create doubts, or false notions or yield sprouts
of inaction, it produces no effect upon him. Just as the colours of the
clouds do not stain the sky, so even if his senses come into contact with
their objects. his mind remains uncontaminated with any emotions. Even if he
comes across a beautiful lady or a woman of the lower caste, he takes no
notice of her and remains indifferent (476-480). When a young woman embraces
her husband and son, she has no sexual feeling for the son. His heart is as
pure as that and it fully appraises desire and doubt, good and bad actions.
Just as a diamond does not get wet by water, or a pebble is not cooked in
boiling water. so he does not become tainted by impure thoughts. O Arjuna,
this is what is known as purity, and wherever you see it in full. know that
knowledge exists in him. He whose mind has attained steadiness is the very
life of knowledge (481-485). Although he carries on outwardly the affairs of
the world according to his disposition, his steady mind is not disturbed.
Just as when the cow goes to the pasture for grazing, she does not take her
love for the calf with her or the chaste wife who immolates herself in the
funeral pyre of her husband is not aware of the formalities performed at that
time or a greedy man's mind is always on his hoard wherever he goes, so even
when his physical activities are going- on, his mind does not swerve from
knowledge. Just as the sky does not run with the rushing clouds 'or the Pole
star does not move with the other stars, or the road does not walk with the
traveller or the trees do not come and go (486-490), so the movements of the
' body made up of the gross elements do not ruffle his mind. Just as the
earth does not totter by the impact of the whirlwind, so his mind does not
become depressed by calamities. Want and misery do not vex him nor do fear
and sorrow shake him and he does not feel frightened even when death is
imminent. When he is tormented by inordinate hopes.
vexations, old age or disease, he does not lose his mental balance. His mind
does not vacillate, when he has to face slander, dishonour or punishment or
the consequences of intense passion or greed. His mind does not become
perturbed even if the sky comes down crashing or the earth gets dissolved in
the oceans. Just as an elephant does not retreat when he is attacked with
flowers, so he is not perturbed when he is assailed by foul words. Just as
the Mandara mountain is not shaken by the waves of the milky sea or the sky
is not burnt by the forest conflagration, so his mind does not get upset by the
waves of passions, but remains intact till the end of the epoch. O
intelligent Arjuna, that which goes by the name of steadiness is nothing but
this (496-500). He who is endowed with this firm steadiness is really a store
of knowledge. Just as a serpent does not forget the house of one
who has teased it or the warrior his weapon or a greedy person his hoard. or
just as the mother cares immensely for her only child, or the bee is greedy
for its honey. that man of wisdom. O Arjuna, guards his senses and does not
allow them to run after the sense-objects. He is afraid that the goblin in
the form of passion would hear about it. or a female spirit would set her
eyes on it imperilling his life (501-505). He keeps a watch over his mental
states like a sturdy husband who keeps his wanton wife confined at home. He
consciously restrains his senses, even at the risk of emaciating his body and
keeps guards at the gate of the mind viz. self-control (yama) and
sense-restraint (dama). Then fixing the three bandhas, Mula, Udiyana and
Jalandhara he concentrates his mind in the Sushumna nadi and keeps meditation
bound in samadhi Then his mind becomes one with the Self and merges in it
(506-510). O Partha, this is what is called self-control and wherever it
exists, there dawns knowledge. Know that he is knowledge itself in human form
whose command is obeyed by all with great reverence. 8.
Dispassion towards objects of senses, as also absence of self-
conceit, and insight into misery and evil of birth, old age, ill-health and
death, O Partha, dispassion for the sensuous pleasures is
ever awake in his mind. Just as no one hankers after vomited food or goes
forward to embrace a dead body or likes to drink poison or enters a burning
house or goes to live in the den of a tiger (511-515) or leaps into the
red-hot melted iron, or sleeps making the python his pillow, so, O Partha, he
does not like even the mention of sense-objects and does not allow them to
come into contact with his sense-organs. He is indifferent to sensuous
enjoyments and his body is lean and emaciated. Then he cherishes self-control
(shama) and sense-restraint (dama) and is always performing austerities and
observing vows. If he has to remain in company of men, he regards it as a
calamity encountered at the time of the dissolution of the world. He takes
great pleasure in solitude and practice of Yoga and he finds the crowd
unbearable. He regards worldly enjoyments like lying on a bed of arrows or
rolling in the mire of pus. He considers even the celestial joys like rotted
dog's meat. This kind of indifference to the sensuous enjoyment is a
characteristic of attainment of knowledge, and it makes a person fit for the
bliss of Brahman. Know that knowledge dwells in a person, who loathes worldly
and heavenly joys like this. Like a person full of desire. he performs
sacrifices and constructs gardens, tanks etc. but does not entertain the
pride that he has done them (521-525). He leaves nothing undone in regard to
the day-to-day life, but he never harbours the conceit that he has performed
a particular action or successfully completed it. Just as the wind blows
freely everywhere or the sun gives light without self-conceit or the Vedas
preach naturally or the Ganges flows without any motive. so he behaves
without any pride. His mental attitude towards work is like that of a tree
which is unmindful of bearing fruits (526-530). All self-sense has dropped
down from his mind, behaviour and speech, as the pearls drop down when the
connecting thread is removed from the necklace. Just as the sky remains
unattached to the clouds, so he feels no attachment even while performing
actions. Like the drunkard who is unmindful of his clothes, or like the
picture which has no use for the weapons in it, or like the bull who knows
nothing of the books it carries, he does not remember his very existence in
the body. This mental attitude of his is known as freedom from egotism. It is
indisputable that knowledge dwells in him who has this attribute in full.
(531-535) Just as the exorcist takes care to ward off
possession by an evil, spirit, or the yogi avoids obstacles in the path of
Yoga or the mason uses the plummet to ensure that the wall is straight, he
remains vigilant even when birth, death, misery, diseases, old age and sins
are distant. Just as a serpent retains the memory of its enmity from a
previous birth, in the same way he remembers the misery experienced by him in
his previous birth and takes steps to avoid future birth. Just as a particle
of dust which has gone into the eye or the point of an arrow with which a
person is wounded does not get dissolved there, so he does not forget the
misery suffered by him in his previous birth. He says to himself, "Alas!
I was conceived as the semen entered the pit of polluted blood and came out through
the urethra. Then after birth, I licked with relish the sweat on the mother's
breast". (536-540) He feels nausea for birth and decides that he will
not perform any actions which will result in future birth. Just as a gambler
plays with care after losing a bet, or the son takes revenge on his father's
enemy, or a person avenges the death of his elder brother, with the same
tenacity he fights against rebirth. Just as an insult rankles in the mind of
a respectable person, so the sense of shame of his birth never leaves him.
Even though he thinks that his death may not occur for a long time, he
remains alert from his very birth (541-545) like an expert swimmer who,
coming to know that the river water is deep in the middle, ties a gourd to
his waist on the bank itself or like a warrior who prepares himself before
going to the battle-field and puts forward his shield to ward off a blow or
like a traveller who is cautious that his companion, a polished thief, will
not rob him at the next camp or like a patient who rushes for prompt medical
help while he is still alive. Otherwise, it is not possible to dig a well,
when the house is on fire and extinguish the fire with its water. If, like a
stone which falls and sinks in deep waters, he founders in the sea of worldly
existence and raises a shout at the time of drowning, no one hears it and so
who will tell that he is drowned? (546-550). Just one who has incurred deadly
enmity with a powerful foe is ready throughout the day brandishing the sword
or just as a betrothed girl prepares herself to leave her mother's home or a
monk is indifferent to his household, so he remains indifferent to the world
while alive, thinking of the death to come. So in this very life he checks
death and wards off rebirth and remains merged in the Self. Thus, the
knowledge of one who has got over the pain from birth and death does not
diminish. Similarly even when he is in the prime of, youth,
he begins to think of the approaching old age. (551-555). He says to himself,
"My body which is hale and hearty today will become later like a sliced
vegetable dried in the sun. My hands and feet will stop like the business of
an unlucky person. All the strength which I possess so far will be feeble
like the power of a king without a prime minister. The nose which smells
flowers now will be like the hump of a camel. The condition of my head will
be like the swampy ground treaded by cattle-hoofs. My eyes, which at present
vie with lotus petals, will go deep and become like a ripe snake-gourd
(556-560). The eye-lashes will hang down like the frayed bark of a tree and
the chest will be wet with the tears and start rotting. Just as a chameleon
rubs the trunk of a gum-arabic tree with saliva, so my mouth will be full of
spittle Just as dirty water collects in front of the cooking Are-place with
bubbles in it, so the nose will be smeared with mucus. A mass of phlegm will
come out of' the mouth which I now colour with betel-roll and show my teeth
while smiling , and will which I can make a fine speech, while the molar and
other teeth will fall out (561-565). Just as farming suffers due to the
burden of debt, or the cattle sitting in the rain do not feel like getting
up, so my tongue will gel feeble find become unable to move. Just as bristles
are blown away by the wind on the heath so the hair of my beard will drop
down. Just as the mountain peaks ooze water in the month of July, so will
saliva flow out from the clefts of my teeth. My speech will be incoherent, my
ears will not hear distinctly and the condition of my body will be like that
of an old baboon. Just as a scarecrow made of grass swings in the wind, so
all my body will quiver in old age (566-570), the legs will totter and old
age, destroying the beauty of youth, will make me dance like a marionette.
The vents of excreta will be like leaky pots and my neighbours will pray to
God for my early death. Seeing my plight, people will spit at me with
disgust, my kinsmen will be tired of me and death will not come early. Women
will call me a ghoul, children will faint at my sight and people will loathe
me. Hearing my dry cough at night my neighbours will say "We do not know
how long this old man is going to trouble us" (571-575). Being forewarned of the old age in youth it self,
he will feel disgust for it and say to himself "If I spend my youth in
physical pleasures, I will be left with nothing" with which to secure
good in old age". Therefore, he hears whatever is worth hearing before
he becomes deaf. He goes on pilgrimage so long as his body is under his full
control. He sees whatever he wants to see until his sight is intact. He
commits to memory memorable sayings before his speech leaves him. He performs
acts of charity before his hands are paralysed (576-580). Anticipating that
his mind will become demented in old age, he thinks about the knowledge of
Self. He feels that it is better to dispose of one's wealth. before it is
robbed by a thief, as it is better to keep all things in their proper places
before the light is put out. So he takes all proper care that his old age
will not. go waste and renounces all things which lead to rebirth. If a
traveller, after seeing that the birds have returned to their nests and
knowing that the evening has set in, does not take shelter in a fort on the
way, he will definitely be robbed. So death will swoop upon him and all his
life will have been in vain. Who can anticipate that he will live hundred
years? (581-585) If the empty follicles of sesame are thrashed again, they
will not yield any sesame. Wills the fire which is reduced to ashes burn
again? So if he, anticipating old age in his youth itself, does not come '
under its clutches, know that knowledge dwells in him. Just as a wise man
takes proper care of his health before his body becomes a prey to various
diseases, or throws away food chewed by a serpent. so he gives up attachment
to objects, separation from which gives rise to pain, distress and sorrow,
and remains indifferent to the world (586-590). When he sees that the senses
will involve him in sinful acts, he closes their doors with stones in the
form of self-restraint. Only he, who behaves in this fashion, becomes the
master of the wealth of knowledge. Now I shall tell you. O Arjuna, one more
unique characteristic of a wise man, please listens. 9.
Non-attachment, non-involvement with son, wife house and the like, and
constant. even- mindedness in desired and undesired things He is indifferent to his body like a wayfarer who
stays in a motel with apathy. He feels even that much attachment for his household,
as one would have for the shade of a tree under which he rests on the way
(591-595). As a person is not aware of his shadow, in the same way he is not
attracted to his wife. He regards his sons like visitors who stay in his
house or like cattle resting under a tree. Although he 'is rolling in wealth,
he looks indifferently at it as if he is a passer by. Like a parrot in cage,
he lives in the world in fear of the Vedic injunctions. So one who does not
feel any attachment to his wife, children and household is the repository of
knowledge (596-600), Just as the ocean remains full in the rainy season as
well as in summer, so pleasant and unpleasant things do not affect him. Just
as the, three periods, morning, noon and evening do not affect the sun, so his
mind is not disturbed by pleasure and pain. Know that knowledge dwells in'
him, who retains an even temper like the sky 10.
Unflinching devotion to Me, though 'exclusive Yoga, resort to secluded
spots and distaste for the company of men, He is fully convinced that there is no, other thing
superior to me in this world, He declares by body, speech and mind on oath
that there is no other goal in this world than me (601-605). His mind is so
enamoured of me that he has become one with me. Just as a wife does not feel
any reserve in approaching her husband, so he has dedicated himself to me.
Just as, the river Ganges continues to join the sea, so even after he has
become one with me, he continues to worship me. The splendour of the sun
comes into being with the sunrise and vanishes with sunset. When the water
rises on the, surface of the river it is called a ripple, but it is the fact
water only (606-610). So he who worships me with dedication and becomes one
with me, is himself knowledge incarnate. He prefers to live in holy places,
or the banks of a' sacred river, in a fine hermitage or a cave on a mountain
or the bank of a lake. He does not like to live in a city, has a liking for
solitude and distaste for human habitation. Know that he is knowledge in the
human form. O intelligent Arjuna I shall tell you some more characteristics;
of a wise person in order to elucidate knowledge' clearly (611- 615). 11.
Constant pursuit of knowledge of Self, and'," insight into the
aim of true wisdom all these are known as (the means of) knowledge.
Everything else is ignorance. He is firmly convinced that the knowledge through
which one experiences the Supreme Self'; is true knowledge and that the
knowledge which leads to worldly prosperity and heaven is nothing; but
ignorance. He does not long for heaven, neglects his worldly affairs and
becomes engrossed in the thoughts about Self. Just as a wayfarer, makes
careful enquiries at the crossroads and, avoids the by path, he Axes his mind
and intellect on the knowledge of the Self {616-620). Then his intellect
becomes steady like the mountain, Meru with the conviction that the knowledge
of the Self is the only true knowledge and every other knowledge is delusive.
Just as the pole star remains steady in the sky, he keeps his mind steady on
the knowledge of the Self. There is no doubt that knowledge dwells in such a
person. When his knowledge of Self becomes impressed on his
mind. he becomes one with me. When a person as just sat down, you cannot say
that he is seated, the same is the case with knowledge unless knowledge
becomes firmly implanted in his own mind, one cannot call him a man of
wisdom). Then he sets his sight on the fruit of that knowledge, which is the
Knowable (Brahman) (621-625). If one does not realise the Knowable, then he
cannot be said to have attained knowledge. Of what use is a lamp in the hand
of a blind man? So if he acquires knowledge but does not realise the
knowable, then his knowledge becomes worthless. If the intellect does not
reach Brahman in the light of knowledge, then it is blind. He longs to attain
that knowledge by which he sees the supreme Brahman everywhere and then he
becomes endowed with that spotless knowledge by which he realises Brahman
(626-630). The development of his intellect keeps pace. With the development
of this knowledge. Then it does not need to be said in so many words that he
has become knowledge incarnate. He, whose intellect comes into contact with
this knowledge, experiences the touch of God. Is there any wonder if I say
that he has become of the very nature of knowledge? Is it necessary to point
out the sun as the sun? Then the hearers said, "Enough of this. It is
not necessary to describe this knowledge further. Why do you delay the
exposition of the meaning of Gita? You have entertained us by your eloquent
discourse and given us full information about knowledge (631-635). You have
adopted the poetic style of giving an eloquent description of the subject.
Then why, after inviting us, do you disappoint us and cause our opinion to
become unfavourable to you? If the lady runs away with the cooked food when
people have sat dawn for a meal to be served, of hat avail is, her other
polite behaviour to them? Who will feed a cow who is good in other respects
but is given to kicking while being milked? We do not know why persons who
have n t understood knowledge, go on prattling about it. But you have done us
well. That knowledge, a particle of which many persons try very hard to
attain by the practice of Yoga etc. is very satisfying and you have also
given us a good exposition of it (636-640). Who will complain if the rain
falls continuously for seven days? If days of happiness are plentiful, who
will become tired of it and keep counting the days on his fingers? If the
night of the full moon lasts for an epoch, will the chakora birds be tired of
enjoying the moon-light? Who will, therefore, be tired of hearing your
eloquent discourse on knowledge? If a lucky guest arrives and the lady of the
house happens to be a good cook, both of them will feel that the meal should
be prolonged as long as possible. The present occasion is like that. For we
are very keen about knowledge, and you also like to preach about it.
(641-645). Our interest in this subject has increased fourfold and we cannot
help saying that you are a seer of knowledge. Therefore, please enter the
inner recess of your intellect and give us an accurate interpretation of the
verses". Hearing these words of the sages, Jnanadeva,
disciple of Nivritti, said, "I also hold the same view. Now that you
have commanded me, I would not prolong the talk needlessly". In this
way, the Lord explained the eighteen characteristics of knowledge to Arjuna
(646-650). Then the Lord said: knowledge should be known by these
characteristics. This is also the view of all wise men. I have explained to
you this knowledge as clearly as you can see the myrobalan fruit on the palm
of your and. O talented Arjuna, now I shall tell you about what
is 'known as ignorance along with its characteristics If a person knows knowledge,
he easily knows ignorance also, because that which is not knowledge is
ignorance. When the day ends. it is the turn of the night; there is no third
course (651-655). But I shall tell some special characteristics of ignorance.
If a person lives only for repute, longs for honour and becomes overjoyed if
he is treated with respect and out of pride never climbs down from his
exalted position like a mountain peak, ignorance dwells in him. Just as some
people hang an arch made of strings of grass woven with leaves of holy fig
tree or keep a broom tied to a stick erect purposely in the temple for
everyone to see, so he announces his acts of piety and shows off his
learning, and undertakes all actions to achieve greatness (656-660). He
besmears his body with ashes, sandal paste etc. and cheats his followers.
Know that such a person is a mine of ignorance. Just as all things, both
animate and inanimate, are burnt to ashes in a forest conflagration, the
whole world is harassed by his conduct. His normal speech inflicts a deeper
wound than a spear and all his plans are more fatal than poison. Ignorance
dwells in such a person; in fact, his whole life provides a haven to
violence. As the bellows get puffed up when air is pumped in and get empty
when air is pumped out, so he becomes elated or despondent according as he is
united or separated from his dear ones {661-665). As the dust caught in a whirlwind rises high in the
sky, he becomes thrilled with pr se and miserable if he is slandered. Like
mud which becomes moist with a little water and dries up with a light breeze,
he becomes affected by honour and dishonour. Ignorance dwells fully in a
person who cannot bear such upsurge of feelings. He has a knotty mind,
although outwardly his social conduct appears frank. He seems on friendly
terms with one but helps another. Just as a hunter feeds animals and birds in
order to trap them, so he supports simple-minded persons somehow in order to
deceive them and earns the disapprobation of good people (666-670). His
actions look outwardly good like a flint covered with moss or a ripe fruit of
a Neem (margosa) tree. Ignorance dwells in such a person without doubt. He feels ashamed of his preceptor's family, becomes
tired of rendering service to him and after receiving instruction from him
does not respect him. The mere mention of such a person is like taking food
in the house of a pariah. But such a mention of his name became necessary in
the course of explaining the characteristics of an ignorant person. Now I
shall atone for this sin by taking the name of a devoted disciple. As the
name of such a disciple is illuminating like the sun (671-675), it will
efface the sin incurred in taking the name of a recalcitrant disciple. The
fear arising from uttering the name of a contumacious disciple is removed by
taking the name of a good disciple. Now listen to some more characteristics of
ignorance. An ignorant person neglects his work and has a mind full of
suspicion. He is impure both ' inside and outside like a foul well in a
forest, which is covered with thorny bushes at the top and is full of bones
of dead creatures at the bottom. Just as a dog eats food without ascertaining
whether it is properly covered or not, so in his greed for wealth, he does
not stop to think whether it is rightfully his or belongs to someone else
(676-680). As a dog does not consider whether a place is suitable or not for
sexual intercourse, in the same way he is not punctilious in his dealings
with women. He never feels sorry if he misses the proper time for performing
his work or neglects to do his obligatory duties. He is not ashamed of his
sinful deeds, nor does he like to perform meritorious deeds. His mind is full
of suspicions and he keeps a greedy eye on riches. Such a person is the very
image of ignorance. Just as the grass-seed is displaced with the jerk
of an ant, he deflects from his good resolve for a little gain. Just as a
puddle becomes dirty with the dipping of a foot in it, he becomes terrified
at the thought of imminent danger. The gourd caught in a flood goes where the
current takes it, so his mind is carried away in a forceful current of
desires. Just as smoke rises to a great distance in the sky along with a
strong wind, so his mind becomes agitated on hearing a sad news. Like a dust
storm he never remains steady at one place; and he never makes up his mind to
stay at a place of pilgrimage or of holy waters, or in a town. Just as an
excited chameleon moves up and down the tree (686-690), or a big jar does not
remain steady unless it is half-buried in the ground, so the ignorant man
keeps on wandering unless he remains stay put in one place. In fickleness he
looks like a brother of a monkey. In. such a person ignorance dwells in
abundance. He does not exercise any control over his mind.
Just as a flooded brook breaks rough a dyke of sand, he is not afraid of
performing prohibited actions. He breaks his vows in the middle, transgresses
his religion and disobeys the rules laid down by the scriptures (691-695). He
does not become tired of committing sinful actions, nor has he any liking for
good actions and in this he gives up all sense of shame. He turns his back on
family tradition, keeps away from the injunctions of the Veda and is unable
to decide between proper and improper actions. He is uncontrolled like a bull
dedicated to God or like a strong wind or like a flooded canal which has
breached its banks. He runs amuck after sensuous 'enjoyments like a blind
elephant in a rut or a conflagration on a mountain. What is not thrown in a
rubbish-heap? Who can control an unrestrained bull dedicated to God? Who does
not cross the threshold of the village gate (696-700)? Just as anyone can
take food in a free kitchen or an ordinary person invested with authority
exercises it recklessly, or anyone can enter the shop of a merchant, so all
kinds of thoughts crowd in his mind. Know that ignorance has increased in
such a person. He does not give up his sensuous desires; whether
alive or dead and tries to acquire merit on this earth in order to gain
enjoyments in heaven. He toils hard all the time to gain sensual pleasures,
prefers optional rites in order to fulfil his desires and if he sees a holy
man, he feels defiled and takes a bath with clothes on. Even if the
sense-objects turn away from, him, he never tires of them and becomes alert.
Just as a leper eats with his rotted hand (701-705), or a male donkey does
not let go the female donkey, even if he is kicked by her in the nose. So he
leaps into a burning fire (i. e. he is prepared to run any risk) to gain sensuous
enjoyment and flaunts his views as if they are his decorations. As a deer
runs after a mirage when it suffers agony for a sip of water and does not
know that the mirage is not real water but an optical illusion, so he toils
from birth to death for the sake of sensuous enjoyments and never getting
tired of them, he pursues them with greater love. In his childhood he is
madly fond of his parents. When that is over he feels strongly attracted to
the person of his wife. (706-710). When old age sets in, while he is enjoying
the company of his wife, he transfers his affection to his children. Like a
person, blind from birth, he spends all his time in the company of his
children, but he never feels tired of sensuous enjoyments till the end of his
life. Know that there is no limit to the ignorance of such a person. Now I shall tell you some more characteristics of
such an ignorant person. He performs all his actions in the belief that he
consists of only the body and becomes dejected or pleased according as he
performs any deficient or efficient action (711-715). He walks erect and
stiff in the flush of his youth and learning, just as a devotee (bhagat)
starts cooing when the idol is placed on his head. He says to himself, -I am
great and rich. Who else is equal to me in conduct and practice? No one is as
great as myself. I am all-knowing, adored by the people ", and he swells
with pride with a superiority complex. Just as a patient does not relish
sweets, he cannot bear to see anyone prospering. O Partha, a burning lamp
consumes the wick and the oil and wherever it is placed, it blackens that
place with soot (716-720). It makes a cracking sound, if water is sprinkled
over it and is extinguished: with a breeze. If it touches anything, it does
not leave even a blade of grass unburnt and, it gives less light and more
heat. Like such a lamp, he is a man of bookish learning. Just as milk, given
as medicine aggravates the enteric fever, or snake fed with milk vomit
poison, so he is envious of virtuous men and full of conceit; for his
learning and austerities. He becomes puffed up like a pariah who has become a
prince: or like a python who has swallowed a pillar. He never bends like a
rolling-pin (721-725). His, heart never melts like a stone and even a good
man cannot hold him in check, as snake-charmer cannot cure the bite of an
asp. In short, I shall tell you positively that his ignorance is on the
increase. O Arjuna, he does not think of his household, body,
wealth and his present birth, An ungrateful; wretch forgets the favours done
to him or thief forgets the capital given to him for his business or a
shameless person forgets the praise ' offered to him. When a vagrant dog is
driven away from the house with its ears and tail cut, it comes back dripping
blood (726-730). A toad, swallowed by a snake goes on eating innumerable '
files, without realising its imminent death. In the, same way, he is not
distressed by the fact that; he is suffering from a cutaneous disorder
brought on by the discharges from the nine gates of his body. He does not
realise why he has reached j such a stage. He does not remember how he,
seethed nearly for nine months in the womb of his mother full of filth, the
affections which he suffered in the womb and the pangs of birth. He does not
find it loathsome when ' he sees a child lying in his lap and rolling in its
faeces and urine. (731-735). He does not feel distressed by the fact that his
present life will come to an end and he will have to be born again. In the first flush of youth he never starts
worrying about his approaching death. He feels so confident that his life
will continue in its present state that he does not think that he will have
to face death in future. The Ash sticks on to his pond in the fond hope that
it will never go dry and does not think of going to a place of deep water. A
deer enchanted with music does not see the approaching hunter. The fish
swallows the bait without realising that it contains a deadly hook (736-740).
The month dazzled by the light of the lamp does not realise that the lamp
will burn it. A lazy and foolish person does not, while enjoying sleep, pay
any attention, to his house when it is burning or a person swallows food
without knowing that it is cooked in poison. In the same way, a person does
not realise, while enjoying sensuous pleasures that death has come to him in
the guise of life. He considers as real the growth of his body, the passing
of day and night and the enjoyment of objects of senses. But the poor fellow does not realise that a whore
surrenders all that is hers to him only to plunder him (741-745), that
friendship with a polished thief would spell his death or that to bathe a
statue made of clay is to destroy it or the swollen body of a jaundiced
person is a sure sign of approaching death. So the ignorant person, being
engrossed in eating and sleeping, does not know that he is doomed. A person
sentenced to death does know that every step of his towards the stakes brings
his death nearer. In the same way as the body grows old, as more days pass,
the craving for sense-objects becomes stronger and in the end death overtakes
him. Just as salt gets dissolved in water (746-750), his life wastes away and
he does not know when the god of death will approach him and take him briskly
away. O Arjuna if a person does not realise, being deluded by the sensuous
pleasures, that his body is succumbing to death every day, know for certain
that he is the king of the country in the form of ignorance. Just as he does not pay attention to the
approaching death in the exuberance of life, so in the flush of youth he is
reckless about the approaching old age also. He does not foresee that he will
meet the same fate in old age as a cart rolling down a precipice or a boulder
released from a mountain peak does not know what is ahead of it (751-755).
Just as a stream in the desert place gets flooded or the buffaloes should
fight, so he is infatuated with youth. With old age his plump body becomes
lean and feeble, his complexion loses its lustre, his neck and head begin to
shake, his beard becomes white and his neck becomes slack, but even then he
goes on increasing his wealth. Just as a blind person does not see the pillar
in front of him until he actually knocks against it or a lazy person becomes
very pleased when his eyes become dim (hoping that he will be able to take
rest), so, O Arjuna he who does not, in the midst of youthful enjoyments,
think about the approaching old age is really and truly ignorant (756-760).
If he then happens to see a cripple or a hunchback, he proudly grins and
mouths at him. The thought does not occur to him that he is also going to be
like that one day. Even if he enters old age which is a forerunner of death,
he does not give up the delusions of youth. Know for certain that he is an
ignorant person. Now, I shall tell you some more characteristics of
ignorance. A bull which has come back hale and hearty after grazing in the
forest inhabited by a tiger, again goes there for grazing without fear. When
a person retrieves safely the treasure from the hole of a serpent, he does
not believe that a serpent was guarding it (761-765). So even when one or two
mishaps occur, a person does not know that there is great risk to life in
going on the way he does. He who becomes reckless in the belief that the
enmity has come to an end, when in fact his enemy has gone to sleep, he loses
his own life and his children also meet the same fate. In the same way, as
long as he has good appetite, sleeps well and is in good health, he does not
take precautions against any (possible) ailments. The more he acquires riches
while enjoying the company of his wife and children, the more his eyes become
dimmed by the smoke screen of his wealth. He does not foresee the misery,
which will befall him, when he suddenly loses both his children and riches
(766-770). Know, O Arjuna, that such a person is ignorant, as also one who
allows his senses to wander freely. In the flush of youth he truly indulges in sensuous
pleasures without any thought as to whether they are fit for enjoyment or
not. He does what he ought not to not do, longs for impossible things and
ponders over unthinkable thoughts. He enters where he should not enter, he
demands things which he should not receive, handles things which he should
not touch and does all things which he should not even think about. He goes
to places sees spectacles and eats food which ought to avoid and enjoys doing
so. (771-775) He keeps company and develop contacts with those he should shun
follows the path which he should avoid and hears what he should not hear and
talks of things which he should avoid and yet he does not see the evil
arising out of such conducts. He performs actions which give pleasure to his
body and mind, without caring whether he is doing the right thing or not. He does
not pause to think whether in doing so, he should incur sin and suffer
agonies in hell. In his company ignorance spreads so fast that it harasses
even the wise. (776-780). I shall tell you some more characteristics by which
you will come to know what ignorance is. He fond of his house as a bee is
attractive to a sweet smelling lotus. Just as a fly seating on a heap of
sugar never thinks of living it. His mind hovers around his wife. He remains
attached to his house with his heart and soul like a frog which remains in a
pond or like a fly which gets stuck in the snot or like an animal which has
sunk in the mire. Even after death he becomes a serpent and lives in the open
space of the house. He remains firmly attached to his house, like a husband
held in a close embrace by his wife. He takes proper care of his house, as a
bee exerts itself to gather honey. He is as fond of his house as the parents
are fond of their only child born late in their old age. He does not hold
anyone dearer than his wife. He is attached to the person of his wife with
his heart and soul, utterly unmindful of who he is and what he ought to do.
(786-790) Just as the mind of a great soul becomes merged in
the Supreme Self with the stoppage of all his activities, so his senses come under
sway of his wife, without caring for public censure. He always curries favour
with his wife and dances to her tune like the monkey of a juggler. Just as an
avaricious person amasses wealth by himself undergoing hardships and hurting
the feelings of his kith and kin, so he gives less in charity. scales down
his religious rites, and cheats his relatives, but spares no money for the
comfort of his wife (791-795). He worships his deities in a perfunctory
manner, beguiles his preceptor with tall talk and gives the excuse of scanty
means to his parents. But he purchases for his wife all creature comforts and
all the best things that he sees. He serves his wife with as much attention
as a loving devotee worships his deity. He gives to his wife the best and costly
presents, but does not provide enough money for the maintenance of his other
relatives. He feels as if it is the end of the world, if anybody leers at his
wife or misbehaves with her (796-800). Just as people worship the snake with
vows to ward off ringworm, he dances to the tune of his wife. In short, his
wife is all-in-all to him and loves specially her progeny. He values more
than his life all the things which belong to her including her wealth. Such a
person is the source of ignorance, which grows in strength nay he is
ignorance incarnate. Like a boat which rocks up and down a stormy sea
(801-805), he becomes delighted or despondent according as the situation
which he has to face is pleasant or unpleasant. Such a person, who even
though intelligent, who feels anxious because of favourable and unfavourable
situations, is an ignorant person. He is devoted to me, but he offers worship
to me and desires its fruit. Just as one becomes an ascetic to make money or
an unchaste woman tries to gain the favour of her husband in order to go to
her paramour, he makes a show of his devotion to me, when all the while he is
hankering after sensuous enjoyments (806-810). If he dose not gain the
desired object, with such worship, he calls his deity false, and gives up its
worship Like an unlettered farmer, he installs new deities, but treats them
with scant regard like the former deity. He joins that sect, of which the
head priest puts up an impressive show end takes his initiation, completely
disregarding others. He treats living beings cruelly, but adores idols
made of stone. But he is never exclusively devoted to one deity. He gets
prepared an idol of mine and after installing it in one comer of the house,
he goes on a pilgrimage to other deities (811-815). He worships me everyday,
worships his family deity for success in his undertaking and on special
festive occasions, he worships other gods. He installs me in his home, but he
makes vows to other gods. He worships his forefathers on their death
anniversaries but on the eleventh day of each fortnight of the lunar month he
worships me. He worships cobra on the Nagpanchami day and Lord Ganesha on the
Ganesha-Chaturthi day. Then on the fourteenth day of the lunar month he
worships goddess Durga, saying "O Mother, I am your devotee". He
abandons his obligatory duties and on the Navaratra he recites Navachandi in
praise of goddess Durga, while on Sundays, he offers hotchpotch food to
Bhairoba (an aspect of Lord Shiva) (816-820). Then on Monday, he runs to Lord
Shiva in his phallus form to offer his Bel leaves. In this way he worships
all gods somehow. Just as a harlot pretends her love to all and sundry he
worships all deities without a moment's respite. Know that he who runs after
all deities ever now and then is ignorance incarnate. He who feels dislike for a quiet penance grove,
holy places of waters and riverbanks is also full of ignorance. He who likes
to stay in an inhabited place, feels pleasure in society and fond of
gossiping, he too is an ignorant person (821-825). Being a learned fool, he
speaks with derision of the scripture, which leads to the vision of the
Supreme. He does ' not even look at the Upanishads has no liking for the
science of Yoga and his mind is not attracted towards the knowledge of the
Self. He dismantles the protective wall of intellect, which makes him turn to
philosophical knowledge and his mind roams at random like stray cattle. He is
fully conversant with the Vedic lore which deals with ritual works and
observances; he knows by heart all the Puranas and knows astrology so well
that all his predictions come true. He is skilled in the arts of sculpture
and cooking and he has at his fingered Ups the magic of Atharvaveda
(826-830). He knows everything about the science of love, he gives discourses
on the epic of Mahabharata and all other lores stand before him with folded
hands. He is conversant with the science of ethics, is an expert in the
science of medicine and no one can compete with him in his knowledge of
poetry and drama. He can hold discussion on the ancient law books (smritis),
knows the art of jugglery and has mastery over the Vedic lexicon. He is
proficient in grammar and logic, but he is ignorant of the knowledge of the
Self. He is regarded, as an authority in respect of all lores except the one
relating to the knowledge of the Self-fif upon his knowledge, which is like a
child born under the Mula Star (considered inauspicious). Do not pay any
attention to it (831-835). His knowledge is like the eyes spread over the
plumage of a peacock, none of which has vision. If one can secure even a
small portion of the root of the Sanjivani plant which restores the dead to
life, of what use are the cartloads of other medicinal herbs? It is simply
mockery to have auspicious marks on the palms without long life, to bedeck a
headless body with ornaments or to start a marriage procession without the
bride and the bridegroom. In that way. O Partha, all other lores with the
exception of the one relating to the knowledge of the Self lack authority. So
O Arjuna, bear in mind that the body of the learned fool who has not attained
the true knowledge of the Self (836-840). has grown from the seed of
ignorance and his learning is the plant of ignorance. What he talks is the
flower of ignorance, and the virtuous deeds which he performs are the fruit
of ignorance. Does it need to be said that one who has scant regard for
spiritual knowledge is incapable of understanding its import? How can he who
returns without reaching the shore on this side know anything of the other
shore? How can he whose head is caught in a niche at the very threshold see
what is inside the house (841-845)? He who has not even a nodding
acquaintance with the knowledge of the Self cannot know the true import of
that knowledge. It is not necessary to demonstrate to you mathematically that
such a person does not understand the real essence of knowledge. If you feed a pregnant woman, you automatically
feed the child in the womb. In the same way, the characteristics of knowledge
which you were told before imply characteristics of ignorance which are
exactly their opposite. When a blind man is invited to a meal, it includes an
invitation to his guide. So when the characteristics of knowledge were
described, it was not necessary to state separately the qualities of
ignorance. But I have mentioned again the characteristics of ignorance as the
opposites of the distinguishing marks of knowledge such as absence of pride
etc. (846-850). Ignorance appears in its true form when the eighteen
characteristics of knowledge are stated negatively. In the fourth quarter of
the last stanza Lord Krishna had said, "These are the characteristics of
knowledge, and their opposites constitute ignorance." Following this
dictum I have explained in detail the characteristics of ignorance.
Otherwise, is there any sense in increasing the volume of milk by adding
water to it? I have only tried to amplify the meaning conveyed in the
original verse without being prolix and without transgressing its original
sense. Then the hearers said "O, you inspirer of the poets, there is
nothing objectionable in your discourse. Why do you worry unnecessarily
(851-855). You have been told by the Lord to divulge the secret meaning of
his talk. If we say that you have clarified his meaning admirably, it will
only overwhelm you. Therefore we would not say it; but this much we say that
we have thoroughly enjoyed this ride in the boat of knowledge hearing your
discourse. Now tell us promptly what the Lord said further." Hearing these words of the holy men, Jnanadeva, the
disciple of Nivritti said, "Hear now what the Lord said" (855-860).
He said, "O Arjuna, the characteristics which you have heard now are of
ignorance. You should now turn your back on this ignorance and fix your mind firmly
on knowledge. Then you will attain to the Knowable (the Supreme) through that
spotless knowledge". Hearing this, Arjuna longed to know it and divining
this wish of Arjuna the omniscient Lord said: I shall tell you now that what
Knowable is. 12.
I shall now declare to you the Knowable, by knowing which one enjoys
immortality. It is the beginningless Supreme Brahrnan, which is said to be
neither existent nor non-existent. The Supreme is called Jneya, as it is not knowable
by any other means than knowledge (861-865) and as after knowing it, nothing
remains to be known. With the attainment of this knowledge, a person becomes
one with the Supreme and after renouncing the world, remains absorbed in
eternal bliss. That Knowable has no beginning and no end and so is known as the
Supreme. If you say that it is non-existent, it becomes manifest in the form
of the universe and if you say that the universe is the Supreme Self, it is
only his Maya. It has no form, colour or shape. It is not seen nor does it
see, so who can say that it exists and how (866-870)? Well, if you say that
it does not really exist, then how did the Great Principle (mahat) and the
other evolutes come into being? Since no one could definitely say that it is
or it is not speech becomes dumb and the power of thinking too comes to a
dead halt. Just as clay appears in the form of a large earthen vessel, a
pitcher and a dish, so the Supreme has become the universe and has completely
pervaded it. 13.
With hands and feet stretching everywhere, with eyes, mouths and heads
facing all sides, with ears hearing everything in the world, it remains
pervading all. The Knowable is at all places and times and is not
separate from them. So whatever actions are carried on by gross and small
beings are its hands. It is for this reason that the Brahman is said to be
having hands everywhere, because it gets all actions performed everywhere in
all forms (871-875). Since it abides at all times and at all places, it is
named 'having feet everywhere'. The sun does not have different organs such
as eyes and as it is the seer of all forms, it is cleverly called by the
Vedas as 'having eyes everywhere'. Since it rules over the heads of all
beings in its eternal form, it is said to be 'having heads everywhere'. O
Partha, the Fire constitutes its mouth, through which it enjoys all things
(876-880) and for this reason the Vedas call Brahman 'having faces
everywhere'. As the akasha pervades all things, so its ears pervade all words
and so we call it having organs of hearing everywhere. Because of its
omnipresence we have described it in this way otherwise how can one speak of
it which is devoid of all forms as having hands, feet and eyes (881-885)?
When a wave rises in the sea, and swallows another small wave, is the
swallowing wave different from the swallowed wave (both being water)? In the
same way as Brahman is the same everywhere, how can it possess dualism as the
pervader and the pervaded. But in order to explain what it is, K became
necessary to adopt the notion of dualism. Just as a small dot is used to
denote 'zero', the language of duality has to be used in expounding unity in
words. Otherwise, O Arjuna, the institution like the preceptor and disciple
(in which instruction is imparted by one to another) will cease to exist, and
all talk about unity will come to an end. It is for this reason that Vedas
have adopted the language of dualism to expound the truth of monism
(886-890). Now hear how the Brahman abides pervading all forms that we
perceive. 14.
Although devoid of all senses, it seems to possess their qualities. It
is unattached and yet supports all. Though beyond the qualities, it
experiences them. O Arjuna, that Brahman is like this. Just as the sky pervades all space, or yarn assumes the form of cloth. liquidity assumes the form of water, or light assumes the form of lamp, as the fragrance of camphor remains in the form of camphor, or action remains in the form of the body or gold remains in the form of a granule, so this Brahman pervades all things (891-895). But when the gold is in the form of a granule, it remains gold. O Arjuna, even when the current of water is crooked and runs in a zigzag way, the water flows straight and always gives pleasure. When the iron becomes red-hot by heat, does it cease to be iron? The sky enclosed in a round pot appears round, but it looks quadrangular in the quadrangula |
