कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥
kāmātmānaḥ svargaparā janmakarmaphalapradāmkriyāviśeṣabahulāṁ bhogaiśvaryagatiṁ prati
This flowery word which they declare who have not clear discernment, devoted to the creed of the Veda, whose creed is that there is nothing else, souls of desire, seekers of Paradise,—it gives the fruits of the works of birth, it is multifarious with specialities of rites, it is directed to enjoyment and lordship as its goal.
Compiled rendering · Anilbaran Roy
His translation
Thus hath been declared to thee the mind that dwells in the way of Sankhya, hearken now to that which dwells in Yoga, to which being wedded thou shalt cast from thee, O Partha, action’s binding chain. In this path no step once taken is lost, in this path thou shalt meet with no stumblingblock; even a little of this Law saveth the heart from its great fear. One is the mind of a man that holds fast to its aim, but infinite are their minds and manybranching who have no resolved goal. ‘Tis a flowery word they babble, men of little understanding who take delight in the creed of Veda, disputing, saying “There is nought else”, their souls full of desires, their hopes bent upon Heaven; but he who hearkeneth to their word that giveth but the fruit of life’s actions and is crowded with multifold ritual, aiming only at splendour & enjoyment & lordship, lo it hurrieth away his heart and causeth it to cling to lordship and pleasure and his mind is unfixed to God and cannot set itself on the rock of concentration. The three nature-moods are the stuff of the Vedas, but thou, O Urjoona, rise above the three, high beyond the dualities, steadfast on the plane of the Light; be careless of getting and having, be a man with a soul. As much use as there is in a well, when all the regions are flowing with water, so much is there in all the Vedas to the Brahman who hath the Knowledge. Thou hast a right to action only, to the fruit of action thou hast no manner of right at all; be not motived by the fruits of action, neither to inaction sell thy soul; but put attachment far from thee, O Dhanunjoy, and do thy deeds with a mind in Yoga, awaiting success and failure with an equal heart; for ‘tis such equipoise of the soul that is Yoga indeed. For far lower is action than Yoga of the Super-Mind; in the Super-Mind desire thy refuge; for this is a mean and pitiful thing that a man should work for success and rewards. The man whose Super-Mind is in Yoga casteth from him even in this world both righteousness and sin; therefore to Yoga gird thy soul; when thou doest works, Yoga is the one auspicious way. For the wise whose understandings have reached God, cast from them the fruit that is born of their deeds, they are delivered from the fetters of birth, they pass into the sphere where suffering is not, neither any disease. When thy soul shall have voyaged to the other shore over the Chaos of the Great Bewilderment, then shalt thou become careless of the Scripture that is and the Scripture that shalt be, and when the mind that is perplexed and beaten about by the Scripture shall stand fast and motionless in Samadhi, then shalt thou attain Yoga.
Essays on the Gita
Almost the first word of the synthesis of works and knowledge is a strong, almost a violent censure and repudiation of the Vedavada, “this flowery word which they declare who have not2·42–43 clear discernment, devoted to the creed of the Veda, whose creed is that there is nothing else, souls of desire, seekers of Paradise,—it gives the fruits of the works of birth, it is multifarious with specialities of rites, it is directed to enjoyment and lordship as its goal.” The Gita even seems to go on to attack the Veda itself which, though it has been practically cast aside, is still to Indian sentiment intangible, inviolable, the sacred origin and authority for all its philosophy and religion.2·45 “The action of the three gunas is the subject matter of the Veda; but do thou become free from the triple guna, O Arjuna.” The Vedas in the widest terms, “all the Vedas”,—which might well include the Upanishads also and seems to include them, for the general term Śruti is used later on,—are declared to be unnecessary for the man who knows.2·46 “As much use as there is in a well with water in flood on every side, so much is there in all the Vedas for the Brahmin who has the knowledge.” Nay, the Scriptures are even a stumbling-block; for the letter of the Word—perhaps because of its conflict of texts and its various and mutually dissentient interpretations—bewilders the understanding, which can only find certainty and concentration by the light within.2·52–53 “When thy intelligence shall cross beyond the whorl of delusion, then shalt thou become indifferent to Scripture heard or that which thou hast yet to hear, gantāsi nirvedaṁ śrotavyasya śrutasya ca. When thy intelligence which is bewildered by the Sruti, śrutivipratipannā, shall stand unmoving and stable in Samadhi, then shalt thou attain to Yoga.” So offensive is all this to conventional religious sentiment that attempts are naturally made by the convenient and indispensable human faculty of text-twisting to put a different sense on some of these verses, but the meaning is plain and hangs together from beginning to end. It is confirmed and emphasised by a subsequent passage in which the knowledge6·44 of the knower is described as passing beyond the range of Veda and Upanishad, śabdabrahmātivartate.
In the first six chapters the Gita lays a large foundation for its synthesis of works and knowledge, its synthesis of Sankhya, Yoga and Vedanta. But first it finds that karma, works, has a particular sense in the language of the Vedantins; it means the Vedic sacrifices and ceremonies or at most that and the ordering of life according to the Grihyasutras in which these rites are the most important part, the religious kernel of the life. By works the Vedantins understood these religious works, the sacrificial system, the yajña, full of a careful order, vidhi, of exact and complicated rites, kriyā-viśeṣa-bahulām. But in Yoga works had a2·43 much wider significance. The Gita insists on this wider significance; in our conception of spiritual activity all works have to be included, sarva-karmāṇi. At the same time it does not, like Buddhism, reject the idea of the sacrifice, it prefers to uplift and enlarge it. Yes, it says in effect, not only is sacrifice, yajña, the most important part of life, but all life, all works should be regarded as sacrifice, are yajña, though by the ignorant they are performed without the higher knowledge and by the most ignorant not in the true order, avidhi-pūrvakam. Sacrifice is the very condition of life; with sacrifice as their eternal companion the Father of creatures created the peoples. But the sacrifices of the Vedavadins are offerings of desire directed towards material rewards, desire eager for the result of works, desire looking to a2·42–43 larger enjoyment in Paradise as immortality and highest salvation. This the system of the Gita cannot admit; for that in its very inception starts with the renunciation of desire, with its rejection and destruction as the enemy of the soul. The Gita does not deny the validity even of the Vedic sacrificial works; it admits them, it admits that by these means one may get enjoyment here and Paradise beyond; it is I myself, says the divine Teacher, who accept these sacrifices and to whom they are offered, I who give these fruits in the form of the gods since so7·22 men choose to approach me. But this is not the true road, nor is the enjoyment of Paradise the liberation and fulfilment which man has to seek. It is the ignorant who worship the gods, not knowing whom they are worshipping ignorantly in these divine forms; for they are worshipping, though in ignorance, the One, the Lord, the only Deva, and it is he who accepts their offering. To that Lord must the sacrifice be offered, the true sacrifice of all the life’s energies and activities, with devotion, without desire, for His sake and for the welfare of the peoples. It is because the Vedavada obscures this truth and with its tangle of ritual ties man down to the action of the three gunas that it has to be so severely censured and put roughly aside; but its central idea is not destroyed; transfigured and uplifted, it is turned into a most important part of the true spiritual experience and of the method of liberation.
Other writings
The Vishnu Purana tells us that Vishnu in the Satya Yuga incarnates as Yajna, in the Treta as the conqueror and king, in the Dwapara as Vyasa, the compiler, codifier and lawgiver. It is not meant that He incarnates as sacrifice. The Satya Yuga is the age of human perfection when a harmonious order is established, the perfect or chatuspad dharma, whose maintenance depends on the full and universal possession of Yoga or direct relation to God and that again on the continual presence of incarnate Vishnu as the Adored, the Master and centre of dharma and yoga. The chatuspad dharma is the perfect harmony of the four dharmas, Brahmanyam, Kshatram, Vaishyam and Shaudram; for this reason separate castes do not exist in the Satya Yuga. In the Treta the Brahmanyam begins to fail, but remains as a subordinate force to help the Kshatram which then governs humanity. Mankind is maintained no longer by viryam or tapas easily sustained by inherent Brahmajnanam, but by viryam or tapas sustaining the Brahmajnanam with some difficulty and preventing its collapse. Vishnu incarnates as the Kshatriya, the incarnate centre of viryam and tapas. In the Dwapara, the Brahmanyam farther fails and turns into mere knowledge or intellectuality, the Kshatram becomes a subordinate force supporting the Vaishyam which has its turn of supremacy. The main qualities of the Vaishya are kaushalam, order and method, and therefore the Dwapara is the age of codification, ritual, Shastra, external appliances to maintain the failing internal spirituality; danam, and therefore hospitality, liberality, the sacrifice and the dakshina begin to swallow up other dharmas—it is the yuga yajniya,—the age of sacrifice; bhoga, and therefore the Veda is used for procuring enjoyment in this world and the next, bhogaishwaryagatim prati. Vishnu incarnates as the lawgiver, ritualist and Shastrakara to preserve the knowledge and practice of the dharma by the aid of the intellect and abhyasa, customary practice based on intellectual knowledge. In the Kali all breaks down except love and service, the dharma of the Shudra by which humanity is maintained and from time to time purified; for the jnanam breaks down and is replaced by worldly, practical reason, the viryam breaks down and is replaced by lazy mechanical appliances for getting things done lifelessly with the least trouble, dana, yajna and shastra break down and are replaced by calculated liberality, empty ritual and tamasic social forms and etiquette. Love is brought in by the Avataras to break down these dead forms in order that the world may be rejuvenated and a new order and a new Satya Yuga emerge, when the Lord will again incarnate as Yajna, the supreme Vishnu in the full manifestation of the chatuspad dharma, knowledge, power, enjoyment and love.
