Spirit and Matter

Arjuna asked: 'My Lord, who is God and what is Nature; what is Matter and what is the Self; what is it that they call Wisdom and what is it that is worth knowing?'

Lord Sri Krishna replied: 'Arjuna, the body of man is the playground of the Self; and that which knows the activities of Matter, the sages call the Self.

'I am the Omniscient Self that abides in the playground of Matter; knowledge of Matter and of the all-knowing Self is wisdom.

'What is called Matter, of what is it composed, whence it came, and why it changes, what the Self is, and what is its power - I will now briefly set forth.

'Seers have sung of it in various ways, in many hymns and sacred Vedic songs, weighty in thought and convincing in argument.

'The five great fundamentals (earth, fire, air, water and aether), personality, intellect, the mysterious life-force, the ten organs of perception and action, the mind and the five domains of sensation;

'Desire, aversion, pleasure, pain, sympathy, vitality, and persistent clinging to life, these are the constituents of changing Matter.

'Humility, sincerity, harmlessness, forgiveness, rectitude, service of the Master, purity, steadfastness, self-control;

'Renunciation of the delights of the senses, absence of pride, right understanding of the problems of birth and death, of age and sickness;

'Indifference and non-attachment to sex, progeny or home, equanimity in good fortune and bad;

'Unwavering devotion to me, concentration on me and me alone, a love of solitude and indifference to social life;

'Constant yearning for the knowledge of the Self, and pondering over the lessons of the great Truth - this is Wisdom, all else is ignorance.

'I will now speak to you of that great Truth that man ought to know, since by its means he will win immortal bliss; that which is without beginning, the Eternal Spirit which dwells in me, neither with form, now without it.

'Everywhere are its hands and feet, everywhere it has eyes that see, heads that think, and mouths that speak; everywhere it listens; it dwells in all the worlds; it envelops them all.

'Beyond all senses, it yet shines through every sense-perception. Bound to nothing, it yet sustains everything. Unaffected by the Qualities (the gunaas), it still enjoys them all.

'It is within all beings, yet outside; motionless yet moving; too subtle to be perceived; far way yet always near.

'In all being undivided, yet living in division, it is the upholder of all, Creator and Destroyer alike;

'It is the Light of lights, beyond the reach of darkness; the Wisdom, the only thing or that wisdom can teach; the Presence in the hearts of all.

'Thus have I told you what Matter is, and the Self worth realising and what is Wisdom. He who is devoted to me knows; and will certainly enter into me.

'Nature and God have no beginning and that the differences of character and quality have their origin in Nature alone.

'Nature is the Law which generates cause and effect; God is the source of the enjoyment of all pleasure and pain.

'God dwelling in the heart of Nature experiences the Qualities which Nature brings forth; and His affinity towards the Qualities is the reason for His living in a good or evil body.

'Thus in the body of man dwells the Supreme God; He who sees and permits, upholds and enjoys; the Highest God and the Highest Self.

'He who understands God and Nature along with her Qualities, whatever be his condition in life, he does not come again to earth.

'Some realise the Supreme by meditating, by its aid, on the Self within, others by pure reason, still others by right action.

'Others again, having no direct knowledge but only hearing from others, nevertheless worship , and they too if true to its teachings, cross the sea of death.

'Wherever life is seen in things movable or immovable, it is the joint product of Matter and Spirit.

'He who can see the Supreme Lord in all beings, the Imperishable amidst the perishable, he it is who really sees.

'Beholding the Lord in all things equally, his actions do not mar his spiritual life but lead him to the height of bliss.

'He who understands that it is only the law of Nature that brings action to fruition, and that the Self never acts, alone knows the Truth.

'He who sees the diverse forms of life all rooted in the One, and growing forth from Him, he shall indeed find the Absolute.

'The supreme Spirit, o Prince! is without beginning, without Qualities and Imperishable, and though it be within the body, yet it does not act, nor is it affected by action.

'As space, though present everywhere, remains by reason of its subtlety unaffected, so the Self, though present in all forms, retains its purity unalloyed.

'As the one Sun illuminates the whole earth, so the Lord illumines the whole Universe.

'Those who with the eyes of wisdom thus see the difference between Matter and Spirit, and know how to liberate Life from the Law of Nature, they attain the Supreme.'

The Path Of Love

Arjuna asked: 'My Lord, which are the better devotees who worship You, those who try to understand You as a Personal God, or those who worship You as Impersonal and Indestructible?'

Lord Sri Krishna replied: 'Those who keep their minds fixed on me, who worship me always with unwavering faith and concentration; these are the very best.

'Those who worship me as the Indestructible, the Undefinable, the Unmanifest, the Primeval, the Immutable, the Eternal;

'Subduing their senses, viewing all conditions of life with the same eye, and working for the welfare of all beings, assuredly they come to me.

'But they who thus fix their attention on the Absolute and Impersonal encounter greater hardships; for it is difficult for those who exist in the corporeal sense to realise me as being Intangible.

'Those who surrender their actions to me, who muse on me, worship me, meditate on me, with no thought save of me,

'Arjuna, I rescue them quickly from the ocean of life and death, for their minds are fixed on me.

'Then, let your mind cling only to me, let your intellect abide in me; and without doubt, you will live hereafter in me alone.

'But if you cannot fix your mind firmly on me, then try to do so by constant practice.

'And if you are not strong enough to practise concentration, then devote yourself to my service, perform all your actions for my sake, and you will attain your goal.

'And if you are too weak even for this, then seek refuge in union with me, and renounce the fruit of all your actions with perfect self-control.

'Knowledge is superior to blind action, meditation to mere knowledge, renunciation of the fruit of action to meditation, and where there is renunciation, peace will follow.

'He who is incapable of hatred towards any being, who is kind and compassionate, free from selfishness, without pride, equable in pleasure and in pain, and forgiving,

'Always content, self-centred, self-controlled, resolute, with mind and reason dedicated to me, such a devotee of mine is my beloved.

'He who does not harm the world, and whom the world cannot harm, who is not carried away by any impulse of joy, anger or fear, such an one is my beloved.

'He who expects nothing, who is pure, watchful, dispassionate, unruffled, who renounces all imitative, such an one is my beloved.

'He who is beyond joy and hate, who neither repines nor desires, to whom all good and evil fortunes are the same, such an one is my beloved.

'He who treats friend and foe alike, who welcomes equally honour and dishonour, heat and cold, pleasure and pain, who is enamoured of nothing,

'Who is indifferent to praise and censure, who enjoys silence, who is contented with every fate, who has no fixed abode, who is steadfast in mind, and filled with devotion, such an one is my beloved.

'Those who love the spiritual wisdom as I have taught, whose faith never fails, and who concentrate their whole nature on me, they indeed are my most beloved.'

The Cosmic Vision

Arjuna said: 'My Lord! Your words concerning the Supreme Secret of Self, given for my blessing, have dispelled the illusions around me.

"O Lord! Whose eyes are petal of a lotus! You have described in detail the origin and dissolution of being, and your own eternal majesty.

"I believe all as you have declared it to be. I long now to have a vision of your divine form, o You Most High!

'If you think that this can be made possible for me to see it, show me, o' Lord of Lords, your own Eternal Self.'

Lord Sri Krishna replied: 'Behold, Arjuna, my celestial forms, by hundreds and thousands varied in kind, in coulour and in shape.

'Observe the Powers of Nature: fire, earth, wind and sky; the sun, the heavens, the moon, the stars; all the forces of vitality and of healing; the roving winds. See the myriad wonders revealed only to you.

'Here, in Me living as one, Arjuna, perceive the whole universe, movable and immovable, and anything else that you would want to see.

'Yet since you cannot see Me with mortal eyes, I give you the Divine Light. See now the glory of My Supremacy.'

Sanjay continued: Having spoken thu, Lord Sri Krishna, the almighty Prince of Wisdom, showed Arjuna the Supreme Form of the Great God.

There were countless eyes and mouths, and mystic forms innumerable, with shining ornaments and flaming celestial weapons.

Crowned with heavenly garlands, clothes in shining attire, anointed with holy unctions, He showed Himself as the Resplendent One, Marvellous, Boundless, Omnipresent.

Even if a thousand suns had blazed forth together they would have been only a faint reflection of the radiance of the Lord-God.

In that vision Arjuna saw the universe, with its manifold shapes, all embraced in One, its Supreme Lord.

Then, Arjuna, awe-struck, his head bowed, his hands clasped in salutation, addressed the Lord:

'O almighty God, I see in You the powers of Nature, the various creatures of the world, the Progenitor on his lotus-throne, the Sages, the shining angels.

'I see You , infinite in form, with it as it were, eyes and limbs everywhere; no beginning, no middle, no end; O Lord of the Universe, whose form is universal!

'I see you with the crown, the sceptre and the discus; a blaze of splendour. I can hardly look at you, so radiant are you, glowing like a blazing fire, brilliant as the sun, immeasurable.

'You are imperishable, the Sole One worthy of being aware of, the priceless Treaure-house of the universe, the immortal guardian of eternal life, the everlasting spirit.

'Without beginning, without middle and without end, infinite in power, Your arms are all-embracing, the sun and moon are Your eyes, Your face beams with the fire of sacrifice, flooding the whole universe with light.

'Alone you fill all the quarters of the sky, earth and heaven, and the regions in between. O Almighty Lord, seeing Your marvellous and awe-inspiring form, the spheres tremble with fear.

'Troops of celsial beings enter You, some invoking You in fear, with folded palms; the Great Sages and Adepts singing hymns to Your glory, saying "All hail".

'The Vital Forces, the major stars, Fire, Earth, Air, Sky, Sun, Heaven, Moon and the Planets; the Angels, the Guardians of the Universe, the divine Healers, the Winds, the Fathers, the Heavenly Singers; and hosts of Mammon-worshippers, demons as well as saints, are amazed.

'Seeing your stupendous form, o Most Mighty, with its myriad faces, its innumerable eyes and limbs and terrible jaws, all the worlds and indeed, I myself are overwhelmed.

'When I see You, (your form) touching the Heavens, glowing with colour, mouth open, eyes fiery, I am terrified. O my Lord, my courage and my peace of mind, desert me.

'When I see Your multiple mouths with their fearful jaws like blazing fires at the dissolution of creation, I lose all sense of space; I find no rest. Be merciful, O Lord, in whom this universe abides.

'All these sons of Dhritarashtra , with the hosts of princes, Bheeshma, Drona and Karna, as well as other warrior chiefs belonging to our side;

'I see them all rushing headlong into Your mouths, with (its) terrible tusks, horrible to behold. Some are mangled between Your Jaws, their heads crushed to smithereens.

'As rivers in flood surge furiously to the ocean, so these warriors, the greatest among men, fling themselves into Your flaming mouths.

'As moths fly impetuously to the flame only to be killed, so these men rush into Your mouth to court their own destruction.

'You seem to swallow up the worlds, to lap them in flame. Your glory fills the universe. Your fierce rays beat down upon it irresistibly.

'Tell me then who You are, that wear this dreadful Form? I bow before You, o' Mighty One! Have mercy, I pray, and let me see You are You were at first. I do not know what You intend.

Lord Sri Krishna replied: 'I have shown myself to you as the Destroyer who lays waste the world, and whose purpose now is destruction. In spite of your efforts, all these warriors gathered here for battle, will not escape death.

'Then gird your loins, and conquer. Subdue your foes and enjoy the kingdom in prosperity. I have already slain them. Be my instrument, Arjuna!

'Drona and Bheeshma, Jayadratha and Karna, and other brave warriors -- I have condemned them all. Destroy them; fight and fear not. Your foes will be crushed.'

Sanjay continued: Having heard these words from Lord Krishna, Prince Arjuna, with folded hand, trembling, prostrated himself and with a choked voice, bowed down again and again, and addressed the Lord once again.

Arjuna said: 'My Lord! It is natural that the world rejoices when it praises Your glory; demons flee in fear and Sages offer You salutations.

'How should they do otherwise? You are Supreme, greater than all Powers of Creation, the First Cause, Infinite, Lord of the Lords, the Home of the universe, Imperishable, Being and Not-Being, yet transcending both.

'You are the Pirmal God, the Ancient, the Supreme Abode of the universe, the Knower, the Knowledge and the Final Home. You fill everything. Your form is infinite.

'You are the Wind, You are Death, You are Fire, Water, Mon, Father and all Ancestors, Honour and Glory to You a thousand times!

'Salutations to You from all sides, You who encompass me. Your power is infinite; Your majesty immeasurable; You uphold all things; yea, You Yourself are All.

'Whatever I have said to You in rashnes, taking You as a friend and addressing You as "O Krishna! O Yadava! O Friend!" in thoughtless familiarity, not understanding your greatness;

'Whatever insult I have offered You in jest, in sport, or in repose, in conversation or at a banquet, alone or in a crowd, I ask Your forgiveness for them all, o' You who are without equal.

'For You are the Father of all things movable and immovable, the Worshipful, the Master of Masters. In all the Worlds, You have no equal, You stand alone.

'I prostrate myself before You. I salute You and ask for Your blessings. Only You can be trusted to bear with me, as father to son, as friend to friend, as lover to beloved.

'I rejoice that I have seen what no man ever saw before, yet, I am overwhelmed wit hfear. Please assume the form I know. Be merciful O Lord, who are the home of all universe.

'I long to see You are You were before, with the crown and the sceptre and the discus in Your hands, in Your other form, You whose forms are Infinite.

Lord Sri Krishna replied: 'My beloved friend! It is only through My grce abd power that you have been able to see this vision of splendour, the Universal, the Infinite, the Original. Never has it been seen by anyone except you.

'Not by study of the scriptures, not by sacrifice or gifts, not by rituals or rigorous austerity, is it possible for man to see what you have seen, o' you, the foremost hero of the Kuru clan.

'Do not be afraid, or bewildered, by the terrible vision. Put away your fears and with joyful mind, see me once again in my usual form.'

Sanjay continued: Having thus spoken to Arjuna, Lord Sri Krishna showed Himself again in His usual form; and in gentle tones consoled Arjuna who lately trembled with fear.

Arjuna said: 'Seeing You in Your gentle human form, my Lord, I am myself again, calm once more.

Lord Sri Krishna replied: 'It is hard to see this vision of Me that you have seen. Even the most powerful have longed for it in vain.

'Not by study of scriptures, or by austerities, not by gifts or sacrifices, is it possible to see me as you have done.

'Only by tireless devotion can I be seen and known; only thus can a person become one with me.
'He whose every action is performed for my sake, to whom I am the final goal, who loves me only and hates no one -- o my dearest son, only he can realise me.'

The Divine Manifestations

Lord Krishna said: 'Now, Prince, listen to my advice, which I give you for the sake of your welfare, for you are my beloved.

'Neither the professors of divinity, nor the great ascetics know my origin, for I am the source of them all.

'He knows me as unborn, without beginning, the Lord of all universe, he, stripped of all delusions, becomes free from all conceivable sin.

'Intelligence, wisdom, non-illusion, forgiveness, truth, self-control, calmness, pleasure, pain, birth, death, fear and fearlessness;

'Harmlessness, equanimity, contentment, austerity, beneficence, fame and failure; all these, the characteristics of living beings, spring from me only.

'The Seven Great Seers (Mareechi, Atri, Angiras, Pulah, Kratu, Pulastya & Vashishtha), the Progenitors of mankind, the Ancient Four Masters (Sanak, Sanandan, Sanatan and SanatKumar), and the Law-Givers were all born of my will and came forth direct from me. The race of mankind has sprung from them.

'He who rightly understands my manifested glory and my Creative Power, beyond doubt, attains perfect peace.

'I am the source of all; from me everything flows. Therefore, the wise worship me with unchanging devotion.

'With minds concentrated on me, with lives absorbed in me, and enlightening each other, they ever feel content and happy.

'To those who are always devout and who worship me with love, I give the power of discrimination, which leads them to me.

'By my grace, I live in their hearts; and I dispel the darkness of ignorance by the shining light of wisdom.'

Arjuna asked: 'You are the Supreme Spirit, the Eternal Home, the Holiest of the Holy, the Eternal Divine Self, the Primal God, the Unborn, the Omnipresent.

'So have said the seers and the divine sage, Narada,; as well as Asita, Devala and Vyaasa; and you yourself say so too.

'I believe in what you have said, my lord; for neither the godly nor the godless comprehend your manifestation.

'You alone know yourself, by the power of your self; you, the Supreme Spirit, the Source and Master of all being, the Lord of Lords, the Master of the Universe.

'Please tell me about your glorious manifestations, by means of which you pervade the world.

'O Master, how shall I, by constant meditation, know you? My Lord, what are your various incarnations through which I am to meditate on you?

'Tell me again, I pray, about the fullness of your power, and your glory; for I feel that I am never satisfied when I listen to your immortal words.'

Lord Krishna replied: 'So be it, my beloved friend, I will unfold for you some of the chief aspects of my splendour. Of its fullest extent, there is no end.

'O Arjuna, I am the Self, seated in the hearts of all beings; I am the beginning and the life, and I am the end of them all.

'Of all creative powers, I am the Creator, of luminaries, the Sun; the whirlwind among the winds, and the Moon among planets.

'Of the Vedas, I am the hymns, I am the electric force in the Powers of Nature; of the senses, I am the Mind; and I am the Intelligence in all lives.

'Among the forces of Vitality, I am the Life, I am Mammon for the heathen and the godless, I am the energy in fire, earth, wind sky, heaven, sun, moon and planets; and among mountains, I am Meru.

'Know, o Arjuna, that among priests, I am the Apostle Brihaspati, of generals, I am Skanda, the Commander-in-Chief, and of waters, I am the Ocean.

'Of the great Seers, I am Bhrigu, of words, I am Om, of offerings I am the silent prayer, among things immovable, I am the Himalaya.

'Of trees, I am the sacred fig tree, of the Divine Seers, Narada, of heavenly singers, Chitrartha, their leader, and of sages, I am Kapila.

'Know that among horses, I am Pegasus, the heaven-born; among the lordly elephants, I am the White One, and I am the Ruler among men.

'I am the Thunderbolt among weapons, of cows, I am Kamadhenu (the Cow of Plenty), I am Passion in those who procreate, and I am Cobra among serpents.

'I am the King Python among snakes, I am the Aqueous Principle among those that live in water, I am the Father of fathers, and among rulers, I am Death.

'I am devotee Prahlad among the heathen; of Time, I am the Eternal Present; I am the Lion among beasts, and the Eagle among birds.

'I am the Wind among purifiers, King Rama among warriors, I am the Crocodile among fish, and I am the Ganges among rivers.

'I am the Beginning, the Middle and the End in creation; among sciences, I am the Science of Spirituality; I am the Discussion among disputants.

'Of letters, I am A; I am the copulative in compound words; I am Time inexhaustible; and I am the all-pervading Preserver.

'I am all-devouring Death; I am the Origin of all that shall happen; I am Fame, Fortune, Speech, Memory, Intellect, Constancy and Forgiveness.

'Of hymns, I am Brihastama, of metres, I am Gayatri, among months, I am Margasheersha (December), and I am Vasanta (Spring) among seasons.

'I am the Gambling of the cheat, and the splendour of the splendid; I am Victory; I am Effort, and I am the Purity of the Pure.

'I am Sri Krishna of the Vrishni clan, and Arjuna among the Pandavas; of the saints, I am Vyaasa, and I am Shukracharya among the sages.

'I am Sceptre of the rulers, the Strategy of the conquerors, the Silence of mystery, the Wisdom of the wise.

'I am the Seed of all being, o Arjuna, no creature moving or unmoving can live without me.

'O Arjuna, the aspects of my divine life are endless. I have mentioned but a few by way of illustration.

'Whatever is glorious, excellent, beautiful and mighty, be assured that it comes from a fragment of my splendour.

'But what is the use of all these details to you. O Arjuna, I sustain this Universe with only a small part of myself.'

The Science of Sciences and the Mystery of Mysteries

Lord Krishna said: 'I will now reveal to you, since you do not doubt, that profound mysticism, which when followed by experience, will liberate you from sin.

'This is the Premier Science, the Sovereign Secret, the Purest and the Best; intuitional, righteous; and to him who practises it - pleasant beyond measure.

'They who have no faith in this teaching cannot find me, but remain lost in the purlieus of this perishable world.

'The whole world is pervaded by me, yet my form is not seen. All living things have their being in me, yet I am not limited by them.

'Nevertheless, they do not consciously abide in me. Such is my Divine Sovereignty that though I, the Supreme Self, am the cause and upholder of all, yet I remain outside.

'As the mighty wind, though moving everywhere, has no resting place but space, so have all these beings no home but me.

'All beings, o Arjuna, return at the close of every cosmic cycle into the realm of Nature, which is a part of me, and at the beginning of the next, I send them forth again.

'With the help of Nature, again and again I pour forth the whole multitude of beings, whether they will or no, for they are rules by my Will.

'But these acts of mine do not bind me. I remain outside and unattached.

'Under my guidance, Nature produces all things movable and immovable. Thus it is, o Arjuna, that this universe revolves.

'Fools disregard me, seeing me clad in human form. They know not that in my higher nature I am the Lord-God of all.

'Their hopes are vain, their actions worthless, their knowledge futile, they are without sense, deceitful, barbarous and godless.

'But the Great Souls, Arjuna, are filled with my Divine Spirit, they worship me, they fix their minds on me and me alone, for they know that I am the imperishable Source of Being.

'Always extolling me, intrepid, firm in their vows, prostrating themselves before me, they worship me continually with concentrated devotion.

'Others worship me with full consciousness, as the One, the Manifold, the Omnipresent, the Universal.

'I am the Oblation, the Sacrifice, the Worship; I am the Fuel and the Chant, I am the Butter offered to the fire, I am the Fire itself; and I am the act of offering.

'I am the Father of the universe and its Mother; I am its Nourisher and its Ancestor; I am the Knowable and the Pure; I am Om; and I am the sacred Scriptures.

'I am the Goal, the Sustainer, the Lord, the witness, the Home, the Shelter, the Lover and the Origin; I am Life and Death; I am the Fountain and the Seed Imperishable.

'I am the Heat of the Sun. I release and hold back the Rains. I am Death and Immortality; I am Being and Not-Being.

'Those who are versed in the scriptures, who drink the mystic Soma wine and are purified from sin, but who while worshipping me with sacrifices pray that I will lead them to heaven; they reach the holy world where the Controller of Powers lives, and they enjoy the feasts of paradise.

'Yet although they enjoy the glories of Paradise, nevertheless when their merit is exhausted, they are born again into this world of mortals. They have followed the letter of the scriptures, yet because they have sought but to fulfil their own desires, they must depart and return, again and again.

'But if a man will meditate on me and me alone, and will worship me always and everywhere, I will take upon myself the fulfillment of his aspiration, and I will safeguard whatsoever he attains.

'Even those who worship lesser powers, if they do so with faith, they thereby worship me, though not in the right way.

'I am the willing recipient of sacrifice, and I am its true lord. But these do not know me in truth, and so they sink back.

'The votaries of lesser Powers go to them; the devotees of spirits go to them; they who worship the powers of darkness, to such Powers they shall go; and so too, those who worship me, shall come to me alone.

'Whatever a man offers me, whether it is a leaf, a flower, or fruit or water, I accept it, for it is offered with devotion and purity of mind.

'Whatever you do, whatever you eat, whatever you sacrifice and give, whatever austerities you practise, do all as an offering to me.

'So shall your action be attended by no result, either good or bad; but through the spirit of renunciation you will come to me and be free.

'I am the same to all beings. I favour none, and I hate none. But those who worship me devotedly, they live in me, and I in them.

'Even the most sinful, if he worships me with his whole heart, shall be considered righteous, for he is treading the right path.

'He shall attain spirituality before long, and Eternal Peace shall be his. Arjuna, believe me, my devotee is never lost.

'For even the children of sinful parents, and those mis-called the weaker sex, and merchants and labourers, if only they make me their refuge, they shall attain the Highest.

'What need then to mention the holy Ministers of God, the devotees and the saintly rulers? Therefore, you who are born in this changing and miserable world, you too must worship me.

'Fix your mind on me, devote yourself to me, sacrifice for me, surrender to me, make me the object of your aspirations and assuredly you will become one with me, who ma your own self.'

Life Everlasting

Arjuna asked: "O Lord of Lords, what is that which men call the Supreme Spirit, what is man's Spiritual Nature, and what is the Law? What is Matter, and what is Divinity?

'Who is it who rules the spirit of sacrifice in man; and at the time of death how many of those who have learnt self-control come to know you?'

Lord Krishna replied: 'The Supreme Spirit is the highest Imperishable Self, and Its Nature is spiritual consciousness. The worlds have been created and are supported by an emanation from the Spirit which is called the Law.

'Matter consists of forms that perish; Divinity is the Supreme Self; and he who inspires the spirit of sacrifice in man, o noblest of your race, is I myself, who now stand in human form before you.

'Whosoever at the time of death thinks only of me, and thinking thus, leaves the body and goes forth, assuredly he will know me.

'A man will go to that sphere of being where his mind was focussed at the time of death.

'Therefore, always meditate on me, and fight; if your mind and your reason are fixed on me, to me you will surely come.

'He whose mind does not wander, and who is engaged in constant meditation, attains the Supreme Spirit.

'He who meditates on the Omniscient, the Ancient, more minute than an atom, yet the Ruler and Upholder of all Unimaginable, Brilliant like the Sun, Beyond the reach of darkness;

'He who leaves the body with mind unmoved and filled with devotion, by the power of his meditation, gathering between his eyebrows his whole vital energy, attains the Supreme.

'Now I will speak briefly of the imperishable goal, proclaimed by those versed in scriptures, which the mystic attains when free from passion, and for which he is willing to undergo the vow of continence.

'Repeating Om, the symbol of Eternity, holding me in remembrance always, he who thus leaves his body and goes forth reaches the Spirit Supreme.

'To him who thinks constantly of me, and of nothing else, to such an ever-faithful devotee, o Arjuna, am I ever accessible.

'Coming thus unto me, these great souls go no more to the misery and death of earthly life, for they have gained perfection.

'The worlds, with the whole realm of creation, come and go; but, o Arjuna, the man who comes to me, for him there is no rebirth.

'Those who understand the cosmic day and cosmic night know that one day of creation is a thousand cycles, and that the night is of equal length.

'At the dawn of that day all objects in manifestation stream forth from the Unmanifest, when dusk falls, they are dissolved into It again.

'The same multitude of beings, which have lived on earth so often, all are dissolved as the night of the universe approaches, to issue forth anew when morning break. This is it ordained.

'In truth, therefore, there is the Eternal Unmanifest, which is beyond and above the Unmanifest Spirit of Creation, which is never destroyed when all these beings perish.

'The wise say that the Unmanifest and the Indestructible is the highest goal of all; when once that is reached there is no return. That is my Blessed Home.

'O Arjuna, That Highest God, in whom all beings abide, and who pervades the entire universe, is reached only by whole-hearted devotion.

'Now I will tell you, Arjuna, of the times at which, if the mystics go forth, they do not return, and at which they go forth, only to return.

'If knowing the Supreme Spirit the sage goes forth with fire and light, in the daytime, in the fortnight of the waxing moon, and in the six months before the Northern summer Solstice, he will attain the Supreme.

'But if he departs in gloom, at night, during the fortnight of the waning moon, and in the six months before the Southern Solstice, then he reaches but lunar light and he will be born again.

'These bright and dark paths out of the world have always existed. Whoever takes the former, does not return; he who chooses the latter, returns.

'O Arjuna, the saint knowing these paths is not confused; therefore, meditate perpetually.

'The sage who knows this passes beyond all merit that comes from the study of the scriptures, from austerities and charity, and reaches the Supreme Primeval Abode.'

Knowledge and Experience

Lord Krishna said: 'Listen, o Arjuna. And I will tell you how you shall know me in my full perfection, practising meditation with your mind devoted to me, and having me for your refuge.

'I will reveal this knowledge to you, and how it may be realised; which, once accomplished, there remains nothing else worth having in this life.

'Among thousands of men, scarcely one strives for perfection, and even amongst those who gain occult powers, perchance but one knows me in truth.

'Earth, water, fire, air, ether, mind, intellect and personality; this is the eight-fold division of my manifested nature.

'This is my inferior nature; but distinct from this, o valiant one, know that my superior nature is the very life which sustains the universe.

'It is the womb of all being; for I am he by whom the worlds were created and shall be dissolved.

'O Arjuna, there is nothing higher than me; all is strung upon me as rows of pearls upon a thread.

'O Arjuna, I am the fluidity in water, the light in the sun and the in the moon. I am the mystic syllable Om in the Vedic scriptures, the sound in the ether, the vigour in man.

'I am the fragrance of earth, the brilliance of fire. I am the life-force in all beings, and I am the austerity of the ascetics.

'Know, o Arjuna, that I am the eternal seed of being; I am the Intelligence of the intelligent, the splendour of the resplendent.

'I am the strength of the strong, of them who are free from attachment and desire; and o Arjuna, I am the desire for righteousness.

'Whatever be the nature of their life, whether it be pure or passionate or ignorant, they are all derived from me. They are in me, but I am not in them.

'The inhabitants of this world, misled by those natures which the Qualities have engendered , do not know that I am higher than them all, and that I do not change.

'Verily, this Divine Illusion of Phenomenon manifesting itself in the Qualities is difficult to surmount. Only they who have devoted themselves to me and me alone can accomplish it.

'The sinner, the ignorant, the vile, deprived of spiritual perception by the glamour of illusion, and he who pursues a godless life - none of them shall find me.

'O Arjuna, the righteous who worship me are grouped by stages: first, they who suffer; next, they who desire knowledge; and then, they who thirst after truth; and lastly, they who attain wisdom.

'Of all these, he who has gained wisdom, who meditates on me without ceasing, devoting himself only to me, he is the best; for by the wise man I am exceedingly beloved and the wise man too is beloved by me.

'Noble-minded are they all, but the wise man I hold as my own self; for he, remaining always at peace with me, makes me his final goal.

'After many lives, at last the wise man realises me as I am. A man so enlightened that he sees God everywhere is difficult to find.

'They in whom wisdom is obscured by one desire or the other, worship the lesser powers, practising many rites which vary according to their temperaments.

'But whatever is the form of worship, if the devotee have faith, then upon his faith in that worship do I set my own seal.

'If he worships one form alone with real faith, then shall his desires be fulfilled through that only; for thus have I ordained.

'The fruit that comes to men of limited insight is, after all, finite. They who worship the Lower Powers attain them; but those worship me come unto me alone.

'The ignorant think of me, who ma the Unmanifested Spirit, as if I were really in human form. They do not understand that my Supreme Nature is changeless and most excellent.

'I am not visible to all, for I am enveloped by the illusion of wonder. This deluded world does not know me, as the Unborn and the Unperishable.

'I know, o Arjuna, all beings in the past, the present and the future; but they do not know m.

'O brave Arjuna, man lives in a fairy world, deceived by the lure of opposing sensations, infatuated by desire and aversion.

'But those who act righteously, in whom sin has been destroyed, who are free from the infatuation of conflicting emotions, they worship me with firm resolution.

'Those who make me their refuge, who strive for liberation from decay and death; they realise the Supreme Spirit, which is their own real Self, and in which all action finds its consummation.

'Those who see me in the life of the world, in the universal sacrifice, as Pure Divinity, keeping their minds unwavering, they live in me, even in the hour of death.'

Self-Control

Lord Krishna said: 'He who acts because it is his duty, not thinking of the consequences, is really spiritual and a true ascetic; and not he who merely observes rituals or who shuns all action.

'O Arjuna, renunciation is in fact what is called Right Action. No one can become spiritual who has not renounced all desire.

'For the savant who seeks the heights of spiritual meditation, practice is the only method, and when he has attained them, he must maintain himself there by continuous self-control.

'When a man renounces even the thought of initiating action, when he is not interested in sense-objects or any results which may flow from his acts, then in truth he understands spirituality.

'Let him seek liberation with the help of the highest Self, and let him never disgrace his own self. For that self is his only friend, yet it also be his enemy.

'To him who has conquered his lower nature by its help, the Self is a friend, but to him who has not done so, it is an enemy.

'The Self of him who is self-controlled and has attained peace, is equally unmoved by heat or cold, pleasure or pain, honour or dishonour.

'He who desires nothing but wisdom and spiritual insight, who has conquered his senses and who looks with the same eye upon a lump of earth, a stone or fine gold, is the real saint.

'He looks impartially on all - lover, friend, or foe; indifferent or hostile; alien or relative; virtuous or sinful.

'Let the student of spirituality try to concentrate his mind unceasingly; let him live in seclusion, absolutely alone, with mind and personality controlled, free from yearning, and without possessions.

'Having chosen a holy place, let him sit in a firm posture on a seat, neither too high nor too low, and covered with a grass mat, a deerskin and a cloth.

'Seated thus, his mind concentrated, its functions controlled, and his senses regulated, let him practise meditation for the purification of his own lower nature.

'Let him hold body, head and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to his right nor to his left.

'With peace in his heart and no fear, observing the vow of celibacy, with mind controlled and fixed on me, let the scholar lose himself in contemplating me.

'Thus keeping his mind always in communion with me, and with his thoughts subdued, he shall attain that peace which is mine and which will lead him to liberation at last.

'Meditation is not for him who eats too much, nor for him who eats not at all; nor for him who is overmuch addicted to sleep, nor for him who is always awake.

'But for him who regulates his food and recreation, who is balanced in action, in sleep and in waking, it shall dispel all unhappiness.

'When the mind, completely reigned in, is centred in the Self, and free of all earthly desires, then is the man truly spiritual.

'The wise man who has conquered his mind and is absorbed in the Self is like a lamp which does not gutter, since it stands sheltered from every wind.

'There, where the whole nature is seen in the light of the Self, where the man abides within his Self and is satisfied, there its functions restrained by its union with the divine, the mind finds rest.

'When he enjoys the bliss which passes sense, and which only the pure intellect can grasp, when he comes to rest within his own highest Self, never again will he stray from reality.

'Finding that, he will realise that there is no possession so precious. And when once established there, no calamity can disturb him.

'This inner severance from the affliction of misery is spirituality. It should be practised with determination, and with a heart which refuses to be depressed.

'Renouncing every desire which imagination can conceive, controlling the senses at every point by the power of the mind;

'Little by little, by the help of his reason controlled by fortitude, let him attain peace; and fixing his mind on the Self, let him not think of any other thing.

'When the volatile and wavering mind would wander, let him restrain it, and bring it again to its constancy to the Self.

'Supreme bliss is the lot of the sage, whose mind attains Peace, whose passion subside, who is without sin, and who becomes one with the Absolute.

'Thus, free from sin, abiding always in the Eternal, the saint enjoys without effort the Bliss which flows from the realisation of the Infinite.

'He who experiences the unity of life, sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye;

'He who sees me in everything and everything in me, him shall I never forsake, nor shall he lose me.

'The sage who realises the unity of life and who worships me in all beings, lives in me, whatever be his lot.

'O Arjuna, he is the perfect saint who, taught by the likeness within himself, sees the same Self everywhere, whether the outer form be pleasurable or painful.'

Arjuna said: 'I do not see how I can attain this state of equanimity which you have revealed, owing to the restlessness of my mind.

'My Lord, the mind is fickle and turbulent, obstinate and strong, and extremely difficult as the wind to control.'

Lord Krishna replied: 'Doubtless, o Mighty One, the mind is fickle and exceedingly difficult to restrain, but o son of Kunti, with practice and renunciation, it can be done.

'It is not possible to attain Self-Realisation if a man does not know how to control himself,;but for him who, striving by proper means, learns such control, it is possible.'

Arjuna asked: 'He who fails to control himself, whose mind falls from spiritual contemplation, who attains not perfection but retains his faith, what of him, my Lord?

'Having failed in both, my Lord, is he without hope, like a riven cloud having no support, lost on the spiritual road?

'My Lord, you can solve this doubt once and for all; there is no one competent to do so, save yourself.'

Lord Krishna replied: 'My beloved child, there is no destruction for him, wither in this world or in the next. No evil fate awaits him who treads the path of righteousness.

'Having reached the worlds where the righteous dwell, and having remained there for many years he who has slipped away from the path of spirituality will be born again in the family of the pure, benevolent and prosperous.

'Or, he may be born in the family of wise sages; though a birth like this is, indeed, very difficult to obtain.

'Then the experience acquired in his former life will revive, and with its help he will strive for perfection more eagerly than before.

'Unconsciously he will return to the practices of his old life; so that he eho tries to relaise spiritual consciousness is certainly superior to one who only talks of it.

'Then, after many lives, the student of spirituality who eagerly strives, and whose sins are absolved, attains perfection and reaches the Supreme.

'The wise man is suprior to the ascetic, and to the scholar and to the man of action; be therefore a wise man, o Arjuna.

'I look upon him as the best of mystics who, full of faith, worships me and abides in me'

The Renunciation of Action

Arjuna said: 'My lord, at one moment you praise the renunciation of action; at another, right action. Tell me truly, which of these is more conducive to my highest welfare?'

Lord Krishna said: 'Renunciation of action and the path of right action both lead to the highest; of the two, right action is better.

'He is a true ascetic who never desires or dislikes, who is uninfluenced by contradictions, and is easily freed from bondage.

'Only the unenlightened speak of wisdom and right action as separate; not the wise. If any man knows, he enjoys the fruit of both.

'The level which is reached by wisdom is attained through right action as well. He who perceives that the two are one, knows the truth.

'Without concentration, o Mighty Man, renunciation is difficult. But the sage who is always meditating on the Divine, shall, before long, attain the Absolute.

'He who is spiritual, who is pure, who has overcome his senses and his personal self, who has realised his highest Self as the Self of all, such an one, even though he acts, is not bound by his actions.

'Though the saint sees, hears, touches, smells, eats, moves, sleeps and breathes, yet he knows the Truth, and he knows it is not he who acts.

'Though he talks, though he gives and receives, though he opens his eyes and shuts them, he still knows that his senses are merely disportign themselves among the objects of perception.

'He who dedicates his actions to the Spirit, without any personal attachment to them, he is no more tainted by sin than the water-lily is wetted by water.

'The sage performs his action dispassionately, using his body, mind and intellect, and even his senses, always as a means of purification.

'Having abandoned the fruit of action, he wins eternal peace. Others unacquainted with spirituality, led by desire and clinging to the benefit which they think will follow their actions, become entangled by them.

'Mentally renouncing all actions, the self-controlled soul enjoys bliss in this body, the city of nine gates, neither doing anything himself, nor causing anything to be done.

'The Lord of this universe has not ordained activity, or any incentive for it, or any relation between an actand its consequences. All this is the work of Nature.

'The Lord does not accept responsibility for any man's sin or merit. Men are deluded because in them wisdom is submerged in ignorance.

'Surely wisdom is like the sun, revealing the supreme truth to those whose ignorance is dispelled by the wisdom of the Self.

'Meditating on the Divine, havin faith in the Divine, concentrating on the Divine, and losing themselves in the Divine, their senses dissolved in wisdom, they go whence there is no return.

'Sages look equally upon all, whether he be a minister of learning or humility, or an infidel, or whether it be a cow, an elephant, or a dog.

'Even in this world they conquer their earth-life whose minds, fixed on the Supreme, remain always balanced, for the Supreme has neither blemish, nor bias.

'He who knows and lives in the Absolute remains unmoved and unperturbed; he is not elated by pleasure, or depressed by pain.

'He finds happiness in his own self, and enjoys eternal bliss, whose heart does not yearn for the contacts of the earth, and whose Self is one with the Everlasting.

'The joys that spring from external associations bring pain; they have their beginnings and their endings. The wise man does not rejoice in them.

'He who, before he leaves his body, learns to surmount the promptings of desire and anger, is a saint and is happy.

'He who is happy within his Self, and has found Its peace, and in whom the inner light shines, that sage attains Eternal Bliss and becomes the Spirit itself.

'Sages whose sins have been washed away, whose sense of separateness has vanished, who have subdued themsleves, and seek only the welfare of all, come to the Eternal Spirit.

'Saints who know their Selves, who control their minds, and feel neither desire nor anger, find Eternal Bliss everywhere.

'Excluding external objects, his gaze fixedbetween the eye-brows, the inward and outward breathing passing equally through his nostrils;

'Governing sense, mind and intellect, intent on liberation, free from desire, fear and anger, the sage is forever free.

'Knwing me as Him who gladly receives all offerings of austerity and sacrfice, as the Mighty ruler of all the worlds, and the Friend of all beings, he passes to eternal peace.'

Dnyana-yoga: The Path of Wisdom

Lord Krishna said: 'This is imperishable philosohphy I taught Viwaswana, the founder of the Sun-dynasty, Viwaswana gave it to Manu the Lawgiver, and Manu to King Ikshwaku.

'The Divine Kings knew it, for it was their tradition. Then, after a long time, at last it was forgotten.

'It is the same ancient Path that I have now revealed to you, since you are my devotee and my friend. It is the supreme secret.'

Arjuna asked: My Lord, Viwaswana was born before you; how then could you have revealed it to him?'

Lord Krishna replied: 'I have been born again and again, from time to time; you too Arjuna. My births are known to me, you do not know yours.

'I have no beginning. Though I am imperishable, as well as the Lord of all that exists, yet by my own will and power do I manifest myself.

'Whenever spirituality decays and materialism is rampant, then, o Arjuna, I reincarnate myself.

'To protect the righteous, to destroy the wicked, and to establish the kingdom of God, I am reborn from age to age.

'He who realises the divine truth concerning my birth and life, is not born again; and when he leaves his body, he becomes one with me.

'Many have merged their existence in mine, being freed from desire, fear and anger, filled always with me, and purified by the illuminating flame of self-abnegation.

'As men try to worship me, so do I welcome them. By whatever path they travel, it leads to me at last.

'Those who look for success, worship the Powers; and in this world their actions bear immediate fruit.

'The four divisions of society (the scholar, the soldier, the merchant, the worker) were created by me, accordign to the natural distribution of Qualities and instincts. I am their author, though I myself do not perform any action, and am changeless.

'My actions do not fetter me, nor do I desire anything that they can bring. He who realises me is not enslaved by action.

'In the light of this wisdon, our ancestors, who sought deliverance, performed their acts. You must act too, as did our forefathers of yore.

'What is action and what is inaction? It is a question which has bewildered the wise. But I avouch to you the philosophy of action, and knowing it, you shall be free of evil.

'It is necessary to consider what is right action, what is wrong action, and what is inaction; for mysterious is the law of action.

'He who can see inaction in action, and action ininaction, is the wisest among men. He is a saint, even though he still acts.

'The wise call him a sage; for whatever he undertakes is free from the devices of desire, and his deeds are purified by the fire of wisdom.

'Having surrendered all claim to the results of his action, always content and independent, in reality he does nothing, even though apparently he is acting.

'Expecting nothing, his mind and personality controlled, free of greed, performing only bodily actions; though he acts, he remains untainted.

'Content with what comes to him without any effort of his own, rising above the yoke of paradoxes, free from envy, his mind stable in both success and failure, though he act, yet the consequences (of his action) do not bind him.

'He who is without attachment, apathetic, his min centred in wisdom, such a person's actions, being performed as a sacrifice leave no trace behind.

'For him, the sacrifice itself is the Spirit; the Spirit and the oblation are one; it is the Spirit itself which is sacrificed in its own fire, and the man, even in action, is united with God, since while performing his act his mind never ceases to be fixed on Him.

'Some sages sacrifice to the Powers; others offer themselves on the altar of the Eternal.

'Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses.

'Other sacrifice their activities and their vitality in the spiritual fire of self-abnegation, kindled by sapience.

'And yet others offer as their sacrifice, wealth, austerities and meditation. Monks wedded to their vows renounce their scriptural learning, and even their numinous powers.

'There are some who practise control of the Vital Energy and govern the subtle forces of prana (breathing in) and apana (breathing out), thereby sacrificing their prana unto apana, or their apana unto Prana.

'Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principle of sacrifice, and by its means their sins are washed away.

'Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; much less the other world.

'In this way, other sacrifices too may be undergone for the Spirit's sake. Understand that they all depend on action.. Knowing this, you shall be free.

'The sacrifice of wisdom is superior to any material sacrifice; for, o Arjuna, the climax of action is always Realisation.

'This you will learn by protrating yourself at the Master's feet, by asking him questions, by serving him. The wise who have realised the truth will teach you this wisdom.

'Having known that, you will never again be perplexed; and, o Arjuna, by the power of that acumen, you will see that all these people as it were your own self, and therefore as me.

'You may be the greatest of sinners, yet you will cross over all sin by the ferry-boat of sapience.

'As the fire consumes the fuel, so, o Arjuna, in the flame of wisdom, the embers of action are burnt to ashes.

'There is nothing in this world so purifying as wisdom; and he who is a perfect saint finds that, at last, in his own self.

'He who is full of faith attains wisdom, and he too who can control his senses. Having attained that wisdom, he shall before long, attain Supreme Peace.

'But the ignorant man, and he who has no faith, and the sceptic are all lost. Neither in this world, nor elsewhere, is there any happiness in store for him who always doubts.

'But the man who has renounced his action for meditation, who has cleft his dbut with the sword of wisdom, who remains always enthroned in his self, is not bound by his acts.

'Therefore, cleaving asunder with the rapier of enlightenment the doubts of your heart, which your own ignorance has created, follow the path of knowledge and arise!'

III. Karmayoga: The Path of Action

Arjuna questioned: 'My Lord, if wisdom is above action, why do you advise me to engage in this terrible war?

'Your words perplex me and confound my reason. Therefore, please tell the only way by which I may, without doubt, safeguard my spiritual welfare.'

Lord Krishna replied: 'In this world, as I have said, there is a two-fold path, o Sinless One. There is the Path of Wisdom for those who meditate and the Path of Action for those who work.

'No one can attain freedom from activity by refraining from action; nor can he reach perfection by merely refusing to act.

'He cannot even for a moment remain really inactive; for the Qualities of nature will compel him to act whether he will or no.

'He who remains motionless, refusing to act, but all the while broding over sensuous objects, that deluded soul is simply a hypocrite.

'But, o Arjuna, all honour to him whose mind controls his senses; for he is thereby beginning to practise Karma-Yoga, the Path of Right Action, keeping himself always unattached.

'Do your duty as prescribed, for action for duty's sake is superior to inaction. Even the sustenance of the body would be impossible if man remained inactive.

'In this world, people are fettered by action, unless it is performed as a sacrifice. Therefore, Arjuna, let your acts be dome without attachment, as sacrifice only.

'In the beginning, when God created all beings by ritual sacrifice (yadnya), He said to them: "Through sacrifice you can procreate, and this shall satisfy your desires.

' "Worship the powers of Nature and let them nourish you in return, thus supportign each other, you shall atain the highest welfare.

' "For, fed on sacrifice, Nature will give you all the enjoyment you can desire. But they are verily thieves who enjoy the gifts Nature offers without giving their share in return. "

' "The sages who enjoy the food that remains after the sacrifice is made, are freed from all sin; but the selfish who spread their feast only for themselves feed on sin only.

'All creatures are the product of food, food is the product of rain, rains comes from sacrifice, and sacrifice is the noblest form of action.

'All action originates from the Supreme Spirit, which is Imperishable, and in sacrificial action the all-pervading Spirit is consciously present.

'Thus he who does not help the revolving wheel of sacrifice, but instead leads a sinful life, rejoicing in the gratification of his senses, Arjuna, he breathes in vain.

'On the other hand, the soul who meditates on the Self, is content to serve the Self, and rests satisfied within the Self, there remains nothing more for him to accomplish.

'He has nothing to gain by the performance or non-performance of action. His welfare depends not on any contribution that an earthly creature can make.

'Therefore, do your duty perfectly, without care for the results; for he who does his duty disinterestedly attains the Supreme.

'King Janak and others attained perefection through action alone. Even for the sake of enlightening the world, it is your duty to act;

'For whatever a great man does, others imitate. People conform to the standard which he has set.

'There is nothing in this universe, Arjuna, that I am compelled to do' nor is there anything for me to attain; yet I am persistently active.

'For were I to act without ceasing, o Prince, people would be glad to do likewise.

'And if I were to refrain from action, the human race would be ruined; I should lead the world to chaos, and destruction would follow.

'As the ignorant act, because of their fondness for action, so should the wise act without such attachment, fixing their eyes, Arjuna, only on the welfare of the world.

'But a wise man should not perturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, concentrating on me, thus inspiring all to do the same.
'Action is the product of Qualities inherent in Nature. It is only the ignorant man who, misled by personal egotism says: "I am the doer."

'But he, o Mighty One, who understands correctly the relation of the Qualities to action, is not attached to the act, for he perceives that it is merely the action and reaction of the Qualities among themselves.

'Those who do not understand the Qualities are interested in the act. Still, the wise man who knows the truth should not disturb the mind of him who does not.

'Therefore, surrendering your actions unto me, your thoughts concentrated on the Absolute, free from selfishness and without anticipation of reward, with mind devoid of excitement, begin your battle.

'Those who act always in accordance with my precepts, firm in faith and without cavilling, they too are freed from the yoke of action.

'But those who ridicule my word and do not keep it, are ignorant, devoid of wisdom and blind. They seek only their own destruction.

'Even the wise man acts in character with his nature; indeed all creatures sct according to their natures. What is the use of compulsion then?

'The love and hate which are aroused by the objects of sense arise from Nature; do not yield to them. They only obstruct the path.

'It is better to do your own duty, however lacking in merit, thatn to do that of another, even though efficiently. It is better to die doing one's own duty, for to do the suty of another is fraught with danger.'

Arjuna asked: "My Lord, tell me what is it that drives a man to sin, even against his will and as if by compulsion?'

Lord Krishna said: 'It is desire, it is aversion, born of passion. Desire consumes and corrupts everything. It is man's greatest enemy.

'As fire is shrouded in smoke, and a child by the womb, so is the universe enveloped in desire.

'It is the wise man's constant enemy; it tarnishes the face of wisdom. It is as insatiable as the flame of fire.

'It works through the senses, the mind and the reason; and with their hwlp destroys wisdom and confounds the soul.

'Therefore, Arjuna, first control your senses, and then slay desire; for it is full of sin, and is the destroyer of knowledge and of wisdom.

'It is said that the senses are powerful. But beyond the senses is the mind, beyond the mind is intellect, and beyond and greater than intellect is He, the Supreme Spirit.

'Thus, o Mighty One, knowing him to be beyond the intellect and, by his help, subduing your personal egotism, kill your enemy, Desire, extremely difficult though it seems.

II. The Philosophy of Discrimination

Sanjay then described how Lord Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with tears and full of despondency, consoled him:

The Lord said: 'My beloved friend! Why yield to this weakness just on the eve of battle which does no credit to those who call themselves Aryans, and only brings them infamy and bars against them the gates of heaven?

'Arjuna! Why give way to unmanliness? You, who are the terror of your enemies! shake off such shameful effeminacy, get ready to act!'

Arjuna argued: 'My Lord, when the battle rages, how can I send an arrow to pierce Bheeshma or Drona, who should recieve my reverence?

'I would rather content myself with a beggar's crust than kill these teachers of mine, these precious noble souls. To slay these masters who are my benefactors would be to stain the sweetness of life's pleasure with their blood.

'Nor can I say whether it were better that they conquer me or for me to conquer them, since I ould no longer care to live if I killed these sons of Dhritarashtra, now preparing for war.

'My heart is oppressed with anguish; and my mind confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare; for I am your disciple. Please direct me, I pray.

'For should I attain the monarchy of the visible world, or over the invisible world, it would not drive away the despair which now paralyses my senses.'

Sanjay continued: Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would not fight, and fell silent, O King.

Then, the Lord, with a benign smile, addressed him who was so depressed standing in the midst of two armies.

Lord Krishna said: "Why grieve for those for whom no grief is due, and yet profess wisdom? The wise grieve neither for the dead nor for the living.

'There was never a time when I did not exist, or you, nor these princes; there wil never be a time when we shall cease to be.

'As the body experiences infancy, youth and old age, so does the soul finally pass into another body. The wise have no delusion about this.

'Those external contacts which cause cold and hot sensations, pain and happiness, these come and go; they are not permanent. Endure them bravely, o Prince!

'The hero whose soul is unmoved by circumstance, who accepts pain and pleasure with equanimity only he is fit for immortality.

'That which is not, shall never be; that which is, shall never cease to be. To the wise, these truths are self-evident.

'The Spirit, which pervades all that we see, is imperishable. Nothing can destroy the Spirit.

'The material bodies which this eternal, indestructible, immeasurable Spirit inhabits are all finite. Therefore, fight, o valiant man!

'He who thinks that the Spirit kills, and he who thinks thinks of it as killed, are both ignorant.

'It was never born. It will never die. Nor having once been, can it ever cease to be. Unborn, eternal, ever-enduring , yet most ancient, the Spirit dies not when the body is dead.

'He who knows the Spirit as indestructible, immortal, unborn, unchanging, how should he kill or cause to be killed?

'As a man discards his threadbare robes and put on new ones, so the Spirit throws off its worn-out bodies and takes on a fresh one.

'Weapons cannot cleave it, fire burns it not, nor can water drench it or wind dry it.

'It is impenetrable; it can neither be drowned nor scorched, nor withered. It is eternal, all-pervasive, unchanging, immovable and pristine.

'It is named the unmanifest, the unthinkable, the immutable. Thus, knowing the Spirit to be such, you have no cause to grieve.

'Even if you think of it as constantly being born, constantly dying; even then, o Mighty Man, you still have no cause to grieve.

'For death is sure for that which is born as birth is for that which is dead. Therefore, grieve not for that which is inevitable.

'The end and beginning of beings are unknown. We see only the intervening condition. Then, what cause is there for grief?

'One hears of the Spirit with disbelief; another thinks of it as marvellous; a third hears about it without comprehension. Thus, though many are told about it, there is scarcely one who understands it.

'Be not anxious about these armies. The Spirit in man is imperishable.

'You must think of your duty. Nothing can be more wlecome to a soldier than (fighting) a righteous war. Therefore, to waver in your resolve is unworthy of you, Arjuna.

'Blessed are the warriors who find their opportunity. This break opens for you the gates of heaven.

'Refuse to fight in this righteous cause, and you will be a traitor, lost to fame, incurring only sin.

'Men will speak forever of your disgrace; and to the noble, disgrace is worse than death.

'Great generals will spread scandal and mock your courage. Could there be anything more humiliating?

'If killed, you shall attain Heaven; if victorious, you will enjoy the kingdom of the earth. Therefore, arise, o son of Kunti, and fight.

'Look upon pleasure and pain, victory and defeat with an equal eye. Make ready for combat, and you shall commit no sin.

'I have told you the philosophy of knowledge. Now listen, I will explain to you the philosophy of action, by means of which, o Arjuna, you will be able to break through the bondage of all action.

'On this path, endeavour is never wasted, nor can it ever be repressed. Even practising it a little protects one from great peril.

'By its means, the straying intellect is steadied in the contemplation of a single object; whereas the minds of the irrespolute stray into innumerable by-ways.

'Only the ignorant speak in figurative language. It is they who extol the letter of the scriptures saying "there is nothing deeper than this".

'Consulting only their desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and their own power; and the only result of this is re-birth.

'While their minds are absorbed with ideas of power and personal enjoyment, they cannot concentrate their discrimination on any one point.

'The Vedic scriptures speak of three elements of life: the three Qualities. Rise above all of them, Arjuna, above all opposing sensations; be steady in truth, free from worldly anxieties and centred in the Self.

'As a man can drink water from any side of a full cauldron, so the skilled thinker can wrest from any scripture that which will serve his purpose.

'But you have only the right to work; not to its fruits. Let not the fruit of your action be your motive, nor be enamoured of inaction.

'Perform all your actions with your mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity.

''Physical action is inferior to an intellect concentrated on the Divine. Seek recourse in pure intelligence. It is only the petty-minded who work for a reward.

'When a man attains Pure reason, he renounces in this world, the results of good and evil alaike. Cling to right action. Spirituality is the real art of living.

'The sages, guided by Pure Intellect, renounce the fruit of action; and freed from the chains of re-birth, they reach the highest bliss.

'When your reason has cut through the tangle of illusions, the shall you become indifferent both to the philosophies you have heard, and those you may yet hear.

'When the intellect, bewildered by the multiplicity of holy scripts, stands unperturbed in blissful contemplation of the Infinite, then you have attained Spirituality.'

'Arjuna asked: 'My Lord, How can we recognise the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? How does he speak, how does he live, and how does he act?'

Lord Krishna replied: 'When a man has given up the desires of his heart and is satisfied with his Self alone, be sure that he has reached the highest state.

'The sage whose mind is unruffled in suffering, whose desire is not roused by enjoyment, who is without attachment, anger or fear - Take him to be the one who stands at that lofty level.

'He who is attached to no person, no matter where he goes and to no ties of flesh; who accepts good and evil alike, neither welcoming the one nor shriking from the other - take him to be the one merged with the Infinite.

'He who can withdraw his senses from the attaction of objects, as the tortoise draws in his limbs into his shell - take it that such an one has attained Perfection.

'The objects of sense turn from him who is abstemious. Even the relish for them is lost in him who has seen the Truth.

'Arjuna! The mind of the man who is trying to conquer it is forcibly carried away, in spite of his efforts, by his tumultous senses.

'Restraining them all, let him meditate steadfastly upon me; for one who thus conquers his senses achieves perfection.

'When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger.

'Anger induces delusion; delusion, loss of memory; Through loss of memory, reason is shattered; and loss of reason leads to destruction.

'But the self-controlled soul, who moves amongst sense-objects, free from both attachment and aversion, wins eternal peace.

'Having attained peace, he becomes free of misery; for when the mind gains peace, right discrimination follows.

'Right discrimination is not for him who cannot concentrate. Without concentration, there can be no meditation; he who cannot meditate, must not expect peace; and without peace, how can anyone expect happiness?

'As a ship is tossed by tempest while at sea, so is the reason carried away by the mind when preyed upon by wandering senses.

'Therefore, o Mighty-in-Arms, he who keeps his senses detached from their objects - take it that his reason is purified.

'The saint is awake when the world sleeps, and he ignores that for which the world lives.

'He attains peace, into whom desires flow as rivers flow into the ocean, which, though brimming with water remains ever the same; not he whom desire carries away.

'He attains peace who, giving up desire, moves through the world without aspiration, possessing nothing which he can call his own, and free from pride.

'Arjuna, this is the state if the Self, the Supreme Spirit, to which if a man once attain, it shall never be taken from him. Even at the time of leaving his body, he will remain firmly enthroned there, and will become one of the Eternal.

I: The Despondency of Arjuna

King Dhritarashtra asked: Sanjay, What is happening on the sacred battlefield of Kurukshetra, where my people are gathered against the Pandavas?

Sanjay replied: Prince Duryodhan, when he saw the army of the Pandavas on parade, approached his preceptor Guru Dronacharya and spoke as follows:
"Revered Father, behold this mighty host of Pandavas, being paraded by the son of Kinf Drupad, your wise disciple.

"In it are heroes and great marksmen; the equals of Arjun and Bheem, Yuyudhan, Viraat, and Drupad in battle, great soldiers all;

"Drishtaketu, Chekitaan, the valiant king of Banaras, Purukit, Kuntibhoj, Shaibya - a master over many;

"Yudhamanyu, Uttamouja, Soubhadra, and the sons of Draupadi, all famous men;

"Further, note all the captains who have ranged themselves on our side, o best of spiritual guides! the leaders of my army. I will name them for you.

"You come first; then Bheeshma, Karna, Kripa, greta soldiers; Ashwatthama, Vikarna, and the son of Somadatt;

"And many others, all ready to die for my sake, all armed, all skilled in war.

"Yet our army seems weaker, though commanded by Bheeshma, while their army sems the stronger, though commanded by Bheema.

"Therefore, in the rank and file, let all stand firm in their positions, according to battalions; and all you Generals about Bheeshma"

Then to raise his spirits,, the brave Grandfather Bheeshma, eldest of the clan of Kurus, blew his conch, until it sounded like a lion's roar.

And immediately all the conches and drums, trumpets and horns, blared forth in a tumultous clangour.

Then seated in their spacious chariot of war, which was yoked with white horses, Lord Sri Krishna and Arjuna sounded their divine shells.

Lord Sri Krishna blew his Paanchjanya and Arjuna his Devdatta, brave Bheem his renowned conch, Poundra.

King Dharmaraja, the son of Kunti, blew the Anantavijaya, Nakul and Sahdev, the Sughosh and Manipushpaka, respectively.

And the Maharaja of Banaras, the great archer Shikhandi, the great soldiers, Dhrishtadyumna and Viraat and Saatyaki the invincible,

And O' King, Drupada, the sons of Draupadi and Saubhadra the great soldier all blew their conches.

The tumult rent the hearts of Dhritarashtra's sons, and shook the heaven and earth violently with its echo.

Then beholding Dhritarashtra's sons, drawn up on arena of war, ready to begin the fight, Arjuna, whose flag bore the image of Hanuman,

Reiasing his bow, said to Lord Sri Krishna: 'O Infallible! Lord of the earth! Please draw up my chariot between the two armies,

'So that I may observe those who must fight on my side and those who fight against me;

'And gaze at this array of soldiers, so eager to please the sinful son of Dhritarashtra.'

Sanjay said: Having heard Arjuna's request, Lord Krishna drew up his bright chariot exactly in the midst of the two armies,

Where Bheeshma and Drona had led all the rulers of the earth, and spoke thus: 'O Arjuna! Look at these members of the clan of Kuru assembled.'

There Arjuna noticed fathers, grandfathers, uncles, cousins, sons, grandsons, teachers, friends;

Fathers-in-law and benefactors, arrayed on both sides. Arjuna gazed at all the kinsmen lined before him.

And his heart melted with compassion and, in desolation, he spoke" O my lord! When I see all these, my own people, thirsting for battle,

'My limbs fail me and my throat is parched, my body trembles and my hair stands on end.

'The Gandeeva (Arjuna's bow) slips from my hand and my skin burns. I cannot keep quiet, for my mind is in tumult.

'The omens are evil; what good can come from the slaughter of my people on this battlefield?

'Ah, my Lord! I do not crave for victory, or for kingdom, nor for any pleasure. What were a kingdom or happiness or life to me,

'When those for whose sake I desire these things stand here, about to sacrifice their possessions and their lives:

'Teachers, fathers, and grandfathers, sons and grandsons, uncles, fathers-in-law, brothers-in-law, and other relatives.

'I would not kill them, no, not even for the three worlds; why then for this poor earth? It does not matter if I myself am I killed.

'My Lord! What happiness can come from the death of these sons of Dhritarashtra; We shall sin if we kill these desperate men.

'We are worthy of a nobler feat than to slaughter our relatives - the sons of Dhritarashtra; for, my Lord, how can we be happy if we kill our kinsmen?

'Although these men, blinded as they are by greed, see no guilt in destroying their kin, or fighting against their friends,

'Should not we, whose eyes are open, who consider it wrong to annihilate our own home, turn away from so great a crime?

'The destruction of our kindred means the destruction of the traditions of our ancient lineage, and when these are lost irreligion will overrun our homes.

'When irreligion spreads, the women of the house begin to stray; when they lose their purity, degeneration of the stock follows.

'Promiscuity ruins both the family an those who defile it; while the souls of our ancestors droop, through lack of oblations.

'By the destruction of our lineage and the defilement of blood, ancient traditions and family purity alike perish.

'The wise say, my Lord! that they are forever lost, whose ancient traditions are lost.

'Alas, it is strange that we should be willing to kill our own countrymen and commit a great sin in order to enjoy the pleasures of a kingdom.

'If, on the contrary, the sons of Dhritarashtra, with weapons in their hands, should slay me, unarmed and unresisting, surely that would be better for my welfare?'

Sanjay said: Having spoken thus, in the midst of the two armies, Arjuna sank on the seat of his chariot, casting away his bow and arrow, heart-broken with grief.