The Gita According to Gandhi/Discourse IV
|Discourse III|| The Gita According to Gandhi
written by Mohandas K. Gandhi
|1929. Translation from Mahadev Desai, 1933.|
This discourse further explains the subject-matter of the third and describes the various kinds of sacrifice.
The Lord Said:
1. I expounded this imperishable yoga to Vivasvat; Vivasvat communicated it to Manu, and Manu to Ikshvaku.
2. Thus handed down in succession, the royal sages learnt it; with long lapse of time it dwindled away in this world, O Parantapa.
3. The same ancient yoga have I expounded to thee today; for thou art My devotee and My friend, and this is the supreme mystery.
4. Later was Thy birth, my Lord, earlier that of Vivasvat. How then am I to understand that Thou didst expound it in the beginning?
The Lord Said:
5. Many births have we passed through, O Arjuna, both thou and I; I know them all, thou knowest them not, O Parantapa.
Though unborn and inexhaustible in My essence, though Lord of all beings, yet assuming control over My Nature, I come into being by My mysterious power.
7. For whenever Right declines and Wrong prevails, then O Bharata, I come to birth.
8. To save the righteous, to destroy the wicked, and to re-establish Right I am born from age to age.
Here is comfort for the faithful and affirmation of the truth that Right ever prevails. An eternal conflict between Right and Wrong goes on. Sometimes the latter seems to get the upper hand, but it is Right which ultimately prevails. The good are never destroyed, for Right—which is Truth—cannot perish; the wicked are destroyed, because Wrong has no independent existence. Knowing this let man cease to arrogate to himself authorship and eschew untruth, violence and evil. Inscrutable Providence—the unique power of the Lord—is ever at work. This in fact is avatara, incarnation. Strictly speaking there can be no birth for God.
9. He who knows the secret of this My divine birth and action is not born again, after leaving the body; he comes to Me, O Arjuna.
For when a man is secure in the faith that Right always prevails, he never swerves therefrom, pursuing to the bitterest end and against serious odds, and as no part of the effort proceeds from his ego, but all is dedicated to Him, being ever one with Him, he is released from birth to death.
10. Freed from passion, fear and wrath, filled full with Me, relying on Me, and refined by the fiery ordeal of knowledge, many have become one with Me.
11. In whatever way men resort to Me, even so do I render to them. In every way, O Partha, the path men follow is Mine.
That is, the whole world is under His ordinance. No one may break God's law with impunity. As we sow, so shall we reap. This law operates inexorably without fear or favor.
12. Those who desire their actions to bear fruit worship the gods here; for in this world of men the fruit of action is quickly obtainable.
Gods, as indicated before, must not be taken to mean the heavenly beings of tradition, but whatever reflects the divine. In that sense man is also a god. Steam, electricity and the other great forces of Nature are all gods. Propitiation of these forces quickly bears fruit, as we well know, but it is short-lived. It fails to bring comfort to the soul and it certainly does not take one even a short step towards salvation.
13. The order of the four varnas was created by Me according to the different gunas and karma of each; yet know that though, therefore, author thereof, being changeless I am not the author.
14. Actions do not affect Me, nor am I concerned with the fruits thereof. He who recognizes Me as such is not bound by actions.
For man has thus before him the supreme example of one who though in action is not the doer thereof. And when we are but instruments in His hands, where then is the room for arrogating responsibility for action?
15. Knowing this did men of old, desirous of freedom, perform action; do thou, then, just as they did—the men of old in days gone by.
16. ‘What is action? What is inaction?'—here even the wise are perplexed. I will then expound to thee that action knowing which thou shalt be saved from evil.
17. For it is meet to know the meaning of action, of forbidden action, as also inaction. Impenetrable is the secret of action.
18. Who sees action in action and action in inaction, he is enlightened among men, he is a yogi, he has done all he need do.
The ‘action' of him who, though ever active, does not claim to be the doer, is inaction; and the ‘inaction' of him who, though outwardly avoiding action, is always building castles in his own mind, is action. The enlightened man who has grasped the secret of action knows that no action proceeds from him, all proceeds from God and hence he selflessly remains absorbed in action. He is the true yogi. The man who acts self-fully misses the secret of action and cannot distinguish between Right and Wrong. The soul's natural progress is towards selflessness and purity and one might, therefore, say that the man who strays from the path of purity strays from selflessness. All actions of the selfless man are naturally pure.
19. He whose every undertaking is free from desire and selfish purpose, and he who has burnt all his actions in the fire of knowledge—such an one the wise call a pandita.
20. He who has renounced attachment to the fruit of action, who is ever content, and free from all dependence,—he, though immersed in action, yet acts not.
That is, his action does not bind him.
21. Expecting naught, holding his mind and body in check, putting away every possession, and going through action only in the body he incurs no stain.
The purest act, if tainted by ‘self', binds. But when it is done in a spirit of dedication, it ceases to bind. When ‘self' has completely subsided, it is only the body that works. For instance, in the case of a man who is asleep his body alone is working. A prisoner doing his prison tasks has surrendered his body to the prison authorities and only his body, therefore, works. Similarly, he who has voluntarily made himself God's prisoner, does nothing himself. His body mechanically acts, the doer is God, hot he. He has reduced himself to nothingness.
22. Content with whatever chance may bring, rid of the pairs of opposites, free from ill-will, even-minded in success and failure, he is not bound though he acts.
23. Of the free soul who has shred all attachment, whose mind is firmly grounded in knowledge, who acts only for sacrifice, all karma is extinguished.
24. The offering of sacrifice is Brahman; the oblation is Brahman; it is offered by Brahman in the fire that is Brahman; thus he whose mind is fixed on acts dedicated to Brahman must needs pass on to Brahman.
25. Some yogins perform sacrifice in the form of worship of the gods, others offer sacrifice of sacrifice itself in the fire that is Brahman.
26. Some offer as sacrifice the sense of hearing and the other senses in the fires of restraint; others sacrifice sound and the other objects of sense in the fires of the senses.
The restraint of the senses—hearing and others—is one thing; and directing them only to legitimate objects, e.g. listening to hymns in the praise of god, is another, although ultimately both amount to the same thing.
27. Others again sacrifice all the activities of the senses and of the vital energy in the yogic fire of self-control kindled by knowledge.
That is to say, they lose themselves in the contemplation of the Supreme.
28. Some sacrifice with material gifts; with austerities; with yoga; some with the acquiring and some with the imparting of knowledge. All these are sacrifices of stern vows and serious endeavour.
29. Others absorbed in the practices of the control of the vital energy sacrifice the outward in the inward and the inward in the outward, or check the flow of both the inward and the outward vital airs.
The reference here is to the three kinds of practices of the control of vital energy—puraka, rechaka, and kumbhaka.
30. Yet others, abstemious in food, sacrifice one form of vital energy in another. All these know what sacrifice is and purge themselves of all impurities by sacrifice.
31. Those who partake of the residue of sacrifice—called amrita (ambrosia)—attain to everlasting Brahman. Even this world is not for a non-sacrificer; how then the next, O Kurusattama?
32. Even so various sacrifices have been described in the Vedas; know them all to proceed from action; knowing this thou shalt be released.
Action here means mental, physical and spiritual action. No sacrifice is possible without this triple action and no salvation without sacrifice. To know this and to put the knowledge into practice is to know the secret of sacrifice. In fine, unless man uses all his physical, mental and spiritual gifts in the service of mankind, he is a thief unfit for Freedom. He who uses his intellect only and spares his body is not a full sacrificer. Unless the mind and the body and the soul are made to work in unison, they cannot be adequately used for the service of mankind. Physical, mental and spiritual purity is essential for the harmonious working. Therefore man should concentrate on developing, purifying, and turning to the best of all his faculties.
33. Knowledge-sacrifice is better, O-Parantapa, than material sacrifice, for all action which does not bind finds its consummation in Knowledge (jnana).
Who does not know that works of charity performed without knowledge often result in great harm? Unless every act, however nobel its motive, is informed with knowledge, it lacks perfection. Hence the complete fulfillment of all action is in knowledge.
34. The masters of knowledge who have seen the Truth will impart to thee this Knowledge; learn it through humble homage and service and by repeated questioning.
The three conditions of knowledge—homage, repeated questioning and service—deserve to be carefully borne in mind in this age. Homage or obeisance means humility and service is a necessary accompaniment; else it would be mock homage. Repeated questioning is equally essential, for without a keen spirit of inquiry, there is no knowledge. All this presupposes devotion to and faith in the person approached. There can be no humility, much less service, without faith.
35. When thou hast gained this knowledge, O Pandava, thou shalt not again fall into such error; by virtue of it thou shalt see all beings without exception in thyself and thus in Me.
The adage ‘Yatha pinde tatha brahmande'—‘as with the self so with the universe') means the same thing. He who has attained Self-realization sees no difference between himself and others.
36. Even though thou be the most sinful of sinners, thou shalt cross the ocean of sin by the boat of knowledge.
37. As a blazing fire turns its fuel to ashes, O Arjuna, even so the fire of Knowledge turns all actions to ashes.
38. There is nothing in this world so purifying as Knowledge. He who is perfected by yoga finds it in himself in the fullness of time.
39. It is the man of faith who gains knowledge—the man who is intent on it and who has mastery over his senses; having gained knowledge, he comes ere long to the supreme peace.
40. But the man of doubt, without knowledge and without faith, is lost; for him who is given to doubt there is neither this world nor that beyond, nor happiness.
41. He who has renounced all action by means of yoga, who has severed all doubt by means of knowledge—him self-possessed, no actions bind, O Dhananjaya!
42. Therefore, with the sword of Self-realization sever thou this doubt, bred of ignorance, which has crept into thy heart! Betake thyself to yoga and arise, O Bharata!
Thus ends the fourth discourse, entitled ‘Jnana-Karma-Sannyasa-Yoga' in the converse of Lord Krishna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishad called the Bhagawadgita.