Saturday, Nov 01st

Last update:02:37:01 AM GMT

You are here: Religion Gita

Gita

Geeta Chapter 4 - The Way Of Renunciation of Action in Knowledge

 

 

 

The Lord said:

  1. I told this imperishable yoga to Vivasvat, Vivasvat told it to Manu; Manu told it to Iksvaku.

  2. Thus transmitted in succession from father to son, this yoga remained known to the Rajarsis. It has, however, long since disappeared from this world.

  3. The same ancient yoga has this day been imparted to you by me, because you are my devotee and friend and also because this is a supreme secret.

Arjuna said:

  1. How is it that you told this in the beginning? You were born later than Vivasvat.

Sri Bhagavan said:

  1. Arjuna, you and I have passed through many births, I remember them all; you do not remember.

  2. Though birth less and deathless, and the Lord of all beings, I manifest myself through My own Yogamaya (divine potency) keeping My nature under control.

  3. Arjuna, whenever there is a decline of righteousness, and rise of erosion of moral values, then I embody Myself.

  4. For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I come into being in every age.

  5. He who thus knows, in true light, My divine birth and action, leaving the body, is not born again: he attains to Me, O Arjuna.

  6. Free from passion, fear and anger, wholly absorbed in Me, depending on Me, and purified by the penance of wisdom, many have become one with Me even in the past.

  7. Arjuna, in whatever way man seeks Me; in the same way do I fulfill his desire. For all paths men follow lead to Me.

  8. Men invoke God longing for success in action, in this world, because success resulting from action is quickly obtained.

  9. The four orders of society were created by Me classifying them according to temperament dominant in each individual. Though I am the creator, I am the non-doer and changeless- is same in all.

  10. Since I have no desire for results of action, actions do not contaminate me. Also, he who knows self thus in reality, is not bound by action.

  11. Knowing thus, the ancient seekers of liberation also performed action. You therefore perform action like them.

  12. Even sages are confused, as to what is action and what is non-action. I shall therefore tell you what action is, by knowing which you will be freed from its bonding action.

  13. The truth about action and non-action must be known; also the truth about forbidden action must be known. For mysterious are the ways of action.

  14. He who sees non-action in action, and action in non-action is intelligent among men; he is a Yogi who has performed all action.

  15. Even the wise call him a sage, whose undertakings are free from planned desires and, and whose actions are burnt by the fire of knowledge.

  16. He who, having totally given up attachment to actions and their fruit, no longer depends on the world, and is ever satisfied, does nothing at all, though fully engaged in action.

  17. Having subdued his mind and body, and given up all objects of enjoyment, and free from craving he who performs sheer bodily action does not incur sin.

  18. Content with what comes to him without seeking, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.

  19. Devoid of attachment, liberated, with mind established in knowledge, performing work with dedication (Yajna) alone, all his actions dissolve away.

  20. While performing Yajna he should see Brahma in every action by considering the process is Brahman, offering clarified butter is Brahman, offered by Brahman in the fire of Brahamn and the goal to be reached by him is Brahma.

  21. Some Yogis offer sacrifices to specific gods, while others offer the self as sacrifice by the self in the fire of Brahman alone.

  22. Some again offer hearing and other senses as sacrifice in the fire of self-discipline, while others offer sound and other sense-objects as sacrifice in the fire of the senses.

  23. Some again offer all the functions of senses and the functions of the vital energy, as sacrifice in the fire of self-discipline, kindled by knowledge.

  24. Some again offer wealth, austerity, and Yoga, as sacrifice. While others, offer self-restraint and rigid vows. Still others perform sacrifice in the form of study of the scriptures and knowledge.

  25. Yet some offer as sacrifice, the out going into the incoming breath, and the incoming into the outgoing, stopping the courses of the incoming and outgoing breaths, constantly practicing the regulation of the vital energy. While others who have regulated diet, offer in the pranas the functions thereof.

  26. All of these are knower of Yajna, having their sins consumed by Yajna, and eating of the nectar - the remnant of Yajna - they go to the Eternal Brahman.

  27. He who does not perform Yajna in any form is not fit for this world, how then could he hope to gain another, O best of the Kurus?

  28. Many such forms of sacrifice have been described in detail in the Vedas; them all they all involve the action of mind, senses and body. But knowing the truth about them you shall be freed from the bondage of action.

  29. Arjuna, out of all above Yajnas sacrifice through knowledge is superior to sacrifice performed with material things. For all actions without exception culminate in knowledge, O son of kunti.

  30. Humbly approach illuminated souls, question them, and serve to them to learn tht the true nature of knowledge.

  31. Arjuna, when you have reached enlightenment, ignorance will delude you no more. In the light of that knowledge you will see the entire creation first within your own self, and then in Me.

  32. Even though you were the most sinful, this knowledge alone would carry you, like a raft, across all your sin.

  33. For, as the blazing fire turns the fuel to ashes, Arjuna, even so the fire of knowledge reduces all actions to ashes.

  34. There is no purifier like knowledge in this world; he who has attained purity of heart through a long practice of yoga, eventually realizes that Self in his heart.

  35. The man who has faith and who is master of his senses attains knowledge. Having realized the truth, he immediately attains supreme peace.

  36. The ignorant the man without faith, doubting the self, goes to destruction. For the doubting man there is neither this world nor the world beyond, nor happiness.

  37. With work renounced by yoga, and doubts shred by knowledge, Arjuna, actions do not bind him who has dedicated all actions to the Self.

  38. Therefore cutting with sword of knowledge, this doubt about Self in your heart, which is born of ignorance, take refuse in yoga and arise.

 

End of chapter four, designated, The Way of Renunciation of Action in Knowledge.

 

 

Geeta Chapter 3 - The Way of Action

Arjuna said:

  1. If, O, Janardana, you consider knowledge superior to action, why then you urge me to engage in this terrible action?

  2. You are, as it were, puzzling my mind by these seemingly involved expressions; therefore, tell me definitely the one discipline by which I may obtain the highest good.

Sri Bhagavan said:

  1. Arjuna, in this world two courses of sadhana have been enunciated by Me in the past. In the case of the Sankhyayogi, the sadhana proceeds along the path of knowledge, whereas in the karmayogi, it proceeds along the path of action.

  2. Man does not attain freedom from action without doing work; by merely giving up action no one attains to perfection.

  3. Surely none can ever remain inactive even for a moment, for everyone is helplessly driven to action by nature-born qualities.

  4. He who outwardly restraining the organs of sense and action sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite.

  5. On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the yoga of action through those organs, he excels.

  6. Therefore, you perform your allotted duty, for action is superior to inaction. Desisting from action, you cannot even maintain your body.

  7. Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, you perform your duty, free from attachment, for the sake of sacrifice alone.

  8. Having created mankind along with attitude sacrifice at the beginning of creation, the creator, Brahma, said, “you shall prosper by this; may this yield the enjoyment you seek”.

  9. Treat the nature tenderly, and nature in return will cherish you, thus treating each other with respect, you shall gain the highest good.

  10. The nature, cherished by yajna, will give you desired-for objects. So he, who enjoys objects given by Nature without offering to it, is a thief.

  11. The virtuous, eating the remnants of yajna, are freed from all sins: but those who cook food only for themselves, are sinners and comit sin.

  12. All. Beings are evolved from food; production of food is dependent on rain; rain ensues from sacrifice, and sacrifice is rooted in prescribed action.

  13. Know that prescribed action has its origin in the Vedas, and the Vedas proceed from the indestructible God hence the all-pervading infinite is always present in sacrifice.

  14. Arjuna, he who does not follow the wheel of creation thus set going in this world is sinful and sensual, he lives in vain.

  15. He however, who is devoted to the Self and is satisfied with the Self, and is content in the self, has no obligatory duty.

  16. In this world such great soul has no use, whatsoever, for things done nor for things not done; nor has he selfish dependence of any kind on any being.

  17. Therefore, go on efficiently doing your duty without attachment. Man attains the supreme by doing work without attachment.

  18. It is through action alone that janaka and other wise men reached perfection. Having a view to guide the world you should take appropriate action.

  19. For whatsoever the superior person does, others follow that. What he demonstrates by action, that becomes guiding factor to the people.

  20. Arjuna, there is nothing in all the three worlds for me to do, nor is there anything worth attaining or unattained by me, yet I continue to work.

  21. Should I not work without relaxation, O son of Prtha, men would, in every way follow on my path.

  22. If I do not do work, these worlds would perish. I shall be the cause of the admixture of races, and ruin these beings shall be ruined.

  23. Arjuna, the unwise act with attachment, but the wise man should act, without attachment, for the guidance of the world.

  24. A wise man established in the self should not unsettle the understanding of the ignorant attached to action, but should guide them to perform all their duties, duly performing his own duties.

  25. All actions are being performed by the modes of prakrti. The fool, whose mind is deluded by egoism, thinks; I am the doer.

  26. He, however, who has true insight into the respective spheres of Gunas and their actions, holding that it is the senses that move among the objects, does not get attached to them, Arjuna.

  27. Men of perfect knowledge should not force people of dull wit and imperfect knowledge, who deluded by the Gunas of prakrti attach to the functions of the Gunas.

  28. Renouncing all actions to Me, with mind centered on the self, getting rid of hope and selfishness, fight-free from mental fever.

  29. Those men who constantly practice this teaching of Mine, full of faith and without finding faults, they too, are freed from bondage of work.

  30. But those who find fault in this teaching of Mine do not practice it, deluded in all knowledge, and devoid of discrimination, shall to be ruined.

  31. All beings follow natural tendencies; even a wise man acts in accordance with his own nature. External restraint is ineffective against impelling force of tendencies.

  32. Attachment and aversion of the senses for their respective objects are natural; let none come under their influence; they are his enemies.

  33. Better is one’s own Dharma, imperfect, than the Dharma of another well performed. Better is death in one’s own Dharma: the Dharma of another is fraught with fear.

Arjuna said:

  1. Now impelled by what, Krsna, does man commit sin even involuntarily, as though driven by force?

The Blessed Lord said:

  1. It is desire- it is anger, born of the Rajo-guna; of great craving, and of great sin, know this as the foe.

 

38. As a flame is covered by smoke, mirror by dirt, and embryo by amnion, so is the Knowledge covered by it (desire).

    1. And knowledge stands covered by this eternal enemy of the wise, known as desire, which is insatiable like fire.

    2. The senses, the mind, and the intellect are said to be its abode: through these it deludes the embodied by veiling his wisdom.

    3. Therefore, Arjuna, you must control your senses, and then kill this evil thing which obstructs knowledge and realization.

    4. The senses are said to be superior to the body, the mind is superior to senses; the intellect is superior to the mind; and He the self is superior to intellect.

    5. Thus, Arjuna, knowing Him that is superior to the intellect, and restraining the self by the Self, destroy, the un-conquerable foe, that is, desire.

 

 

The end of third chapter, designated as The Way of Action.

 

 

Geeta Chapter 2 - The Way of Knowledge

 

 

 

Sanjay said:

  1. To him who was thus overwhelmed with pity and sorrow, and whose eyes were filled with tears, Madhusudana spoke these words.

The Lord said:

  1. At such an odd hour how such dejection comes to you, it is disgraceful. It will neither bring haven nor fame to you.

  2. Yield not to unmanliness, It is bad on your part. Cast off this faint-heartedness and arise, O scorcher of enemies!

Arjuna said:

  1. But how can I, in battle, fight with arrows against Bhisma and Drona, who are rather worthy of reverence, O destroyer of foes!

  2. Surely it would be better to live on alms in this life than to slay these great –souled masters. But if I kill them, even in this world, all my enjoyment of wealth and desires will be stained with blood.

  3. And indeed I can scarcely tell which will be preferable, that we should conquer them, or that they should conquer us. Those very sons of Dhrtarastra- after slaying whom we should not care to live- stand facing us.

  1. With my mind overpowered by weak thoughts, and in confusion about duty, I urge you say decidedly what is good for me. I am your disciple. I take refuge in you please instruct me.

  2. I do not see anything to remove this sorrow, which blasts my senses, even were I to obtain undisputed and flourishing dominion over the earth, and lordship over the gods.

Sanjaya said:

  1. Having spoken thus to the Lord, Gudakesa, the scorcher of foes, said to

Govinda, “I shall not fight”, and became silent.

  1. To him who was aggrieved thus in the midst of the two armies, Hrsikesa - as if smiling - spoke follwing words.

The Blessed Lord said:

  1. You have been mourning for them who should not be mourned for. Yet you speak words of wisdom. The wise grieve neither for the living nor for the dead.

  2. It is not that I have never existed, nor these kings. Nor is it that we shall cease to exist in the future.

  3. Like childhood, youth, and old age, are the attributes of this body, similarly the embodied soul attains another body. Wise men are not deluded by it.

  4. Notions of heat and cold, of pain and pleasure, are born, O son of Kunti, due to contact of the senses with external objects. They have a beginning and an end. They are ever changing in their nature. So do not get disturbed by them.

  5. O great amongst men, that composed man who is same in pain and pleasure, whom these cannot disturb, alone is able, to attain to immortality.

  6. The unreal never exists. Real never ceases to be. The men who have the knowledge of ‘truth’ fully understand both of these

17. That by which all this is pervaded is indestructible. No one has power to destroy this immutable.

  1. Only this body, in which this -the ever changeless, the indestructible, the infinite self is dwelling, is said to have an end. Therefore, O Arjuna, fight.

  2. He who considers the self to be the slayer, and be slain too, is ignorant. Self does not slay, nor it is slain.

  3. Self is never born, nor does it die. It is not that it did not exist, or it comes in to being. It is unborn, eternal, changeless, ever-itself. It is not killed when body is killed.

  4. He who knows this self to be industrictible, changeless, without birth, and free from decay, how can he kill or cause another to kill.

  5. As a man casts off worn-out clothes, and puts on others which are new, so the embodied casts off worn-out bodies, and enters into others, which are new.

  6. Weapons cannot cut this self, nor can fire burn it, nor can water wet it, nor can wind dry it.

  7. This self cannot be cut, nor burnt, nor wetted, nor dried. It is changeless, all pervading, everlasting, immovable and eternal.

  8. Knowing this self, which is said to be, unmanifested, unthinkable, and immutable you should not grieve.

  9. Even if you consider it is subject to constant birth and death, you should not grieve, O mighty armed.

  10. Of that which is born, death is certain; of that which is dead, birth is certain. Over the inevitable, therefore, you should not grieve.

  11. All beings are unmanifested in their beginning, manifested in the intervening period, and unmanifested in their end. Therefore, O Bharata, what is there to grieve for?

  12. Some look upon the Self as marvelous. Others speak of it as wonderful. Others again hear of it as a wonder. And still others, though hearing, do not understand it at all.

  13. This soul in the bodies of all is ever indestructible. There for you should not mourn for anyone.

  14. Looking at your own Dharma, also you should not waver, for there is nothing higher for a Ksatriya than a righteous war.

  15. Arjuna, fortunate is the Ksatriya who gets such an unsolicited opportunity for war; which opens the door to heaven.

  16. But if you refuse to engage in this righteous warfare, then forfeiting your own Dharma and honour, you will incur sin.

  17. Nay, people will dishonour you and dishonour brought on a man enjoying popular esteem is worse than death.

  18. And the warriors, who thought highly of you, will now despise you, thinking that it was fear, which drove you from battle.

  19. Your enemies also, despising at your great prowess, will speak bad about you. What could be more distressing than this?

  20. Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, and resolve to fight.

  21. Treating alike, victory and defeat, gain and loss, pleasure and pain, get ready for the fight. Fighting thus you will not incur sin.

  22. The wisdom of Self-realization has been declared to you. Having heard the wisdom of yoga, with this attitude you will be able to break through the bonds of karma.

  23. In this path there is no loss of effort, nor is there fear of contrary result. Even a little of this saves one from great fear of birth and death.

  24. In this there is a single one-pointed determination, whereas the intellect of undecided wanders in all directions, in pursuit of innumerable desires.

  25. 43-44. O Partha, those who are full of worldly desire and devoted to the letter of Vedas, who look upon heaven as the supreme goal, and argue that there is nothing beyond heaven, are unwise. They utter flowery speech recommending rituals of various kinds for attainment of pleasure and power with rebirth as their fruit. Such people, who are deeply attached to pleasure and worldly power, cannot attain one-pointed intellect concentrated on God.

  26. Arjuna, Vedas deal with the three ‘Gunas’. You be free of these three, three pairs of opposites, ever balanced, free from thoughts of getting and keeping, and be established in the self.

  1. To a wise man that is enlightened, has same use of Vedas as one whom a reservoir is, when there is a flood everywhere.

  2. Your duty is to work only, but never to the fruit thereof. Don’t be instrumental in making your actions bear fruit, nor should your attachments be to inaction.

  3. Be steadfast in Yoga; perform actions without attachment, remaining unconcerned as regards success and failure. This evenness of mind is known as Yoga.

  4. Action with desire for fruit is far inferior to that performed with the mind unperturbed by thoughts of result Therefore you seek refuge in this equanimity of mind. Miserable are those who act for results.

  5. Endowed with this evenness of mind, one frees oneself in this life, from vice and virtue. So strive for this Yoga. With this Yoga you can perform all work with perfection.

  6. The wise men possessed of this evenness of mind, abandoning the fruits of their action, are freed from cycle of birth and rebirth and attain blissful supreme state.

  7. When your mind will have fully crossed the taint of delusion, you will then not find any interest in the enjoyments of this world heard or yet to be heard.

  8. When your intellect, confused by hearing conflicting statements, will remain, steady and undisturbed on self, you will then attain self-realization (God).

Arjuna said:

  1. O, Kesava, what is the description of a man of steady wisdom, established in Samadhi? How does he speak, how does he sit, how does he walk?

The Lord said:

  1. When a man completely dismisses all the desires of mind, and remains content in himself alone by the Self, then he is said to be one of steady wisdom.

  2. He whose mind is not agitated by adversity, who does not hanker after pleasures, who has become free from passion, fear and anger, is indeed the man of steady wisdom.

  3. He who is unattached to everything, neither rejoice at receiving good nor vexed at receiving evil, is a man of steady wisdom.

  4. When like a tortoise drawing its limbs, he can completely withdraw the senses from their objects, then his wisdom becomes steady.

  5. The sense objects fall away from the man who does not enjoy them with his senses; but the longing for them ceases only when he sees the supreme.

  6. The turbulent senses do violently pull away the mind of even a wise man that is striving for perfection.

  7. The steadfast, having controlled them all, sits focused on Me as the supreme goal. For he whose senses are mastered, is known to have stable mind.

  8. A man thinking of sense-objects develops attachment for them, from attachment come desire, and from desire grows anger.

  9. From anger comes delusion; from delusion comes loss of memory. Loss of memory causes loss of discrimination, loss of discrimination leads to complete ruin.

  10. But the self-controlled man, moving among objects of senses with restrain and free from likes and dislikes, attains to tranquility.

  11. With the attainment of tranquility, all sorrow is destroyed. Such a person of tranquil mind becomes firmly established in Self.

  12. He who has uncontrolled mind and senses can have no discrimination. Unmaditative has no peace. And how can one without peace have happiness.

  13. As the wind carries away a boat on the water, so do the senses moving among the sense-objects take away discrimination.

  14. Therefore, O, Arjuna, he, whose senses are completely withdrawn from their objects, is said to have a stable mind.

  15. That knowledge, which is darkness to all beings, is light to yogis. The world of sense objects in which all beings keep awake (busy) is night (of no interest) to yogis.

  16. As all the rivers flow in to the sea which remains undisturbed, likewise he in whom all enjoyments merge themselves attains peace; not he who runs after such enjoyments.

  17. The man who gives up all longings, abandoning all desires, without the sense of “I” and “mine”, attains to peace.

  18. Such is the state of self-realized soul, O, Arjuna; having reached this state, he overcomes delusion. And established in that state, even at the last moment, he attains Brahman.

End of second chapter, designated, The Way Of Knowledge.

 

Geeta Chapter 1 - Arjuna's Grief

Krsna GitaDhritarashtra said:

  1. Tell me, O Sanjaya! Assembled on Kuruksetra, the center of religious activity Desirous to fight what indeed did my people and Pandavas do?

Sanjaya said:

  1. But then king Duryodhana, having seen Pandava forces in battle array, approached his teacher Drona, and spoke these words:

  2. Behold, O Teacher! This mighty army of the sons of Pandu, arrayed by the son of Drupada, your gifted pupil.

4-6. Here are heroes, mighty archers, the equals in battle of Bhima and Arjuna-the great warriors Yuyudhana, Virata, Drupada; the valiant Dhrstaketu, Cekitana, and king of Kasi; the best of men, Purujit, Kuntibhoja, and Saibya; the powerful Yudhamanyu, and the brave Uttamaujas, the son of Subhadra and the sons of Draupadi-all of whom are lords of great chariots.

7. Hear, also, O Best of the twice born! The names of those who (are) distinguished amongst ourselves, the leaders of my army. These I relate for your information.

  1. Youreself and Bhishma and Karna and Kripa, the victorious in war, Asvtthama and Vikarna and Jayadratha, the son of Somdatta.

  2. And many other heroes also, well skilled in fight, and armed with many kinds of weapons, are here, determined to lay down their lives for my sake.

  3. This our army defended by Bhisma is impossible to be counted, but that army of theirs, defended by Bhima is easy to number.

  4. Now do, being stationed in your proper places in the divisions of the army, support Bhisma alone.

  5. That powerful, oldest of Kurus, Bhishma the grandfather, in order to cheer Duryodhana, now sounded aloud a lion-roar and blew his conch.

  6. Then following Bhishma, conchs, and kettledrums, tabors, trumpets, and cow horns blared forth suddenly from Kaurava side, and noise was tremendous.

  7. Then, also, Madhava and Pandava, stationed in their magnificent chariot yoked with white horses, blew their divine conchs with furious noise.

  8. Hrsikesa blew Panchajanya, Dhananjaya, the Devadutta, and Vrkodara, the doer of terrific deeds, his large conch Paundra.

  9. King Yudhisthira, son of Kunti, blew the conch named Anantavijaya, and Nakul and Sahadeva, their Sughosa and Manipuspaka.

  10. The expert bowman, king of Kasi, and the great warrior Sikhandi, Dhrsta-dyumna, and Virata and the unconquered Satyaki;

  11. Drupada, and the mighty-armed son of Subhadra, all; also blew each his own conch.

  12. And the terrific noise resounding throughout heaven and earth rent the hearts of Dhrtarastra’s sons.

  13. Then, O Lord of Earth, seeing Dhrtarastra’s side standing arranged and the shooting about to begin, Arjuna, whose emblem was the monkey, raising his bow, said the following words to Krsna:

21-22. Place my chariot, O Acyuta! Between the two armies so that I may see those who stand here ready for the war, and (let me know) with whom I have to fight.

23. For I wish to see those who are with Duryodhana by taking his side on this battlefield.

24-25. O Bharata, commanded thus by Gudakesa, Hrisikesa drove that magnificient chariot to a place between the two armies, facing Bhisma, Drona, and all the kings; and then spoke thus, “ Behold, O Partha, all the Kurus gathered together”!

26. Then Arjuna saw, grandfathers-in-law, and uncles, brothers and cousins, his own and their sons and grandsons, and comrades, teachers, and other friends as well.

27. Seeing all those kinsmen stationed in their ranks, he spoke thus, sorrowfully and filled with deep compassion.

28-29. Seeing, O Krisna, these my kinsmen gathered here to fight, my limbs fail me, and my mouth is parched up. I shiver all over, and my hair stands on end. The bow Gandiva slips from my hand, and my skin burns.

30. O Kesava, I cannot stand up right. My mind is confused. And I see bad omens.

31. O Kesava, do not I see any purpose in killing my own people in battle, and I do not desire victory, or empire, or pleasure.

32-34. Of what avail is kingdom to us, as those for whose sake we desire kingdom, luxuries and pleasure are all arrayed here risking their life.

35. Even though they were to kill me, I could not wish to kill them –not even for the sake of dominion over the three worlds, how much less for the sake of the earth!

36. What pleasure indeed could be gained, by killing these sons of Dhrtarastra? Sin only would take hold of us by the killing these felons.

37. Therefore we ought not to kill our kinsmen, the sons of Dhrtarastra. For how could we, gain happiness by the slaying of our own kinsmen?

38-39. Though these people blinded by greed, perceive no evil in destroying own race, and no sin in hostility to friends, why should we, who see clearly the evil due to the destruction of families, not turn away from this sin?

40. On the decay of a family the age-old family traditions disappear. And virtue having lost, vice takes hold of entire race.

41. On the prevalence of vice, the women of the family become corrupt; and with corruption of women there arises, intermingling of castes.

42. Admixture of castes, indeed, is for the hell of the race and destroyer of the family; their ancestors are deprived of the offerings of rice-ball and water.

43. This evil of the destroyer of race brings about confusion of castes, and the immemorial religious rites of the race and the family are destroyed.

44. We have heard, O Janardana, that dwelling in the hell is inevitable for those men in who lost their family traditions.

45. It is pity, we are involved in great sin, in that we are prepared to slay our kinsmen, out of greed for a kingdom!

46. Certainly, if the sons of Dhratrastra, armed with weapons, were to slay me, even if I were unresisting and unarmed, in the battle that would be better for me.

Sanjaya said:

47. Speaking thus in the midst of the battle- field, Arjuna, casting away his bow and arrows, sank down on the seat of his chariot, with his mind distressed with grief.

The end of chapter one, designated as The Grief of Arjuna.


Page 2 of 2