YET, Krishna! at the one time thou dost laud
Surcease of works, and, at another time,
Service through work. Of these twain plainly tell
Which is the better way?
Is well, and to do works in holiness
Is well; and both conduct to bliss supreme;
But of these twain the better way is his
Who working piously refraineth not.
That is the true Renouncer, firm and fixed,
Who-seeking nought, rejecting nought-dwells proof
Against the "opposites." O valiant Prince!
In doing, such breaks lightly from all deed:
'Tis the new scholar talks as they were two,
This Sânkhya and this Yôga: wise men know
Who husbands one plucks golden fruit of both!
The region of high rest which Sânkhyans reach
Yogins attain. Who sees these twain as one
Sees with clear eyes! Yet such abstraction, Chief!
Is hard to win without much holiness.
Whoso is fixed in holiness, self-ruled,
Pure-hearted, lord of senses and of self,
Lost in the common life of all which lives-
A "Yôgayukt"-he is a Saint who wends
Straightway to Brahm. Such an one is not touched
By taint of deeds. "Nought of myself I do!"
Thus will he think-who holds the truth of truths-
In seeing, hearing, touching, smelling; when
He eats, or goes, or breathes; slumbers or talks,
That is, "joy and sorrow, success and failure, heat and cold," &c.
Holds fast or loosens, opes his eyes or shuts;
Always assured "This is the sense-world plays
With senses." He that acts in thought of Brahm,
Detaching end from act, with act content,
The world of sense can no more stain his soul
Than waters mar th' enamelled lotus-leaf.
With life, with heart, with mind,-nay, with the help
Of all five senses-letting selfhood go-
Yogins toil ever towards their souls' release.
Such votaries, renouncing fruit of deeds,
Gain endless peace: the unvowed, the passion-bound,
Seeking a fruit from works, are fastened down.
The embodied sage, withdrawn within his soul,
At every act sits godlike in "the town
Which hath nine gateways," neither doing aught
Nor causing any deed. This world's Lord makes
Neither the work, nor passion for the work,
Nor lust for fruit of work; the man's own self
Pushes to these! The Master of this World
Takes on himself the good or evil deeds
Of no man-dwelling beyond! Mankind errs here
By folly, darkening knowledge. But, for whom
That darkness of the soul is chased by light,
Splendid and clear shines manifest the Truth
As if a Sun of Wisdom sprang to shed
Its beams of dawn. Him meditating still,
Him seeking, with Him blended, stayed on Him,
The souls illuminated take that road
Which hath no turning back-their sins flung off
By strength of faith. [Who will may have this Light;
Who hath it sees.] To him who wisely sees,
The Brahman with his scrolls and sanctities,
The cow, the elephant, the unclean dog,
The Outcast gorging dog's meat, are all one.
The world is overcome-aye! even here!
By such as fix their faith on Unity.
The sinless Brahma dwells in Unity,
And they in Brahma. Be not over-glad
2. e., the body.
Attaining joy, and be not over-sad
Encountering grief, but, stayed on Brahma, still
Constant let each abide! The sage whose soul
Holds off from outer contacts, in himself
Finds bliss; to Brahma joined by piety,
His spirit tastes eternal peace. The joys
Springing from sense-life are but quickening wombs
Which breed sure griefs: those joys begin and end!
The wise mind takes no pleasure, Kunti's Son!
In such as those! But if a man shall learn,
Even while he lives and bears his body's chain,
To master lust and anger, he is blest!
He is the Yukta; he hath happiness,
Contentment, light, within: his life is merged
In Brahma's life; he doth Nirvâna touch!
Thus go the Rishis unto rest, who dwell
With sins effaced, with doubts at end, with hearts
Governed and calm. Glad in all good they live,
Nigh to the peace of God; and all those live
Who pass their days exempt from greed and wrath,
Subduing self and senses, knowing the Soul!
The Saint who shuts outside his placid soul
All touch of sense, letting no contact through;
Whose quiet eyes gaze straight from fixëd brows,
Whose outward breath and inward breath are drawn
Equal and slow through nostrils still and close;
That one-with organs, heart, and mind constrained,
Bent on deliverance, having put away
Passion, and fear, and rage;-hath, even now,
Obtained deliverance, ever and ever freed.
Yea; for he knows Me Who am He that heeds
The sacrifice and worship, God revealed;
And He who heeds not, being Lord of Worlds,
Lover of all that lives, God unrevealed,
Wherein who will shall find surety and shield!
Here ends Chapter V. of the Bhagavad-Gîtâ, entitled "Karmasanyasayog," or "The Book of Religion by Renouncing Fruit of Works"
THEREFORE, who doeth work rightful to do,
Not seeking gain from work, that man, O Prince!
Is Sânyasi and Yôgi-both in one!
And he is neither who lights not the flame
Of sacrifice, nor setteth hand to task.
Regard as true Renouncer him that makes
Worship by work, for who renounceth not
Works not as Yôgin. So is that well said
"By works the votary doth rise to saint,
And saintship is the ceasing from all works; "
Because the perfect Yôgin acts-but acts
Unmoved by passions and unbound by deeds,
Setting result aside.
The Self by Soul, not trample down his Self, Since Soul that is Self's friend may grow Self's
Soul is Self's friend when Self doth rule o'er Self But self turns enemy if Soul's own self
Hates Self as not itself.1
Of him who lives self-governed and at peace
Is centered in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yôgi, he is Yûkta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
1 The Sanskrit has this play on the double meaning of Atman.
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode, not too much raised,
Nor yet too low, let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
There, setting hard his mind upon The One,
Restraining heart and senses, silent, calm,
Let him accomplish Yôga, and achieve
Pureness of soul, holding immovable
Body and neck and head, his gaze absorbed
Upon his nose-end, rapt from all around,
Tranquil in spirit, free of fear, intent
Upon his Brahmacharya vow, devout,
Musing on Me, lost in the thought of Me.
That Yôjin, so devoted, so controlled,
Comes to the peace beyond,-My peace, the peace
Of high Nirvana!
But for earthly needs
Religion is not his who too much fasts
Or too much feasts, nor his who sleeps away
An idle mind; nor his who wears to waste
His strength in vigils. Nay, Arjuna! call
That the true piety which most removes
Earth-aches and ills, where one is moderate
In eating and in resting, and in sport;
Measured in wish and act; sleeping betimes,
Waking betimes for duty.
So living, centres on his soul the thought
Straitly restrained untouched internally
By stress of sense-then is he Yûkta. See!
Steadfast a lamp burns sheltered from the wind;
Such is the likeness of the Yôgi's mind
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