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A marvellous sun has risen, who
dispels the illusory form of the world and makes the lotus in the form of non-dualism
blossom; I bow to him. This sun in the form of My Master dispels the dark
night of ignorance, puts out the stars in the form of knowledge and ignorance
and shows to the enlightened men the auspicious day of Self-realisation. When
this sun rises, he gives the eye of wisdom and the birds in the form of
beings leave their nests in the form of body-consciousness. With the rise of
this sun, the bee in the form of the subtle body full of desires, is released
from its confinement. This lamp of the world reunites the pair of chakravaka
birds (the brahmany geese) in the form of the intellect and knowledge and
makes them happy the chakravaka birds who had been trapped in the darkness of
ignorance as a result of their being caught in the difficult situation of the
incomprehensible words of the scriptures and were lamenting their separation
on the two banks of distinction. (1-5) When knowledge dawns the time
stolen by the thief in the form of distinction comes to an end and the
wayfarers in the path of yoga walk along the way leading to Self-realisation.
With the rays of this sun in the form of discrimination, the sun stone in the
form of knowledge becomes ignited and burns the forests in the form of
worldly affairs. When the rays of this sun fall on the sandy plains of the
self. the latter becomes flooded with the mirage in the form of the great
miraculous powers (mahasiddhis). When this sun reaches the zenith of
Self-realisation in the noon of Brahmic state. then the shadow cast by
delusive knowledge in ' the form "I am the body", vanishes (lit
remains under his feet) (6-10). When in this state the dark night in the form
of Maya ends, then who would remember the dream of world appearance and
slumber in the form of false knowledge? When the bliss becomes plentiful in
the city in the form of non-dualism, dealings in the form of worldly
happiness become slack and what is more, in the light of this sun come the
bright days in the form of liberation. When this king of the sky in the form
of the Self rises, he does away with the rising and setting along with the
directions and. destroying knowledge along with ignorance, he displays the
knowledge of the Self which had been covered by them so long. In short, he
creates this unique dawn (11-15). Who can see this sun of knowledge, who is
beyond day and night and who is a globe of self-illumination without the aid
of things that illuminate? Whatever praise I offer to this sun in the form of
consciousness is full of limitations and so I bow to him again and again. In
order to praise the great glory of my Master adequately, the intellect has to
become identified with the object of its adoration. The articulate speech,
vaikhari, along with the inarticulate speeches para, pashyanti and madhyama
fade away in praising your good Self who becomes known with the cessation of
all empirical knowledge of worldly things, who can be praised adequately only
through silence and who is attained only with the elimination of the ego
(16-20). If I were to request you to be pleased with the ornate hymns of
praise, it will diminish our blissful state of unity. When a poor person coming across the sea of nectar does
not know what hospitality should be extended to it and offers it vegetable
dishes, that meal should be reckoned as a feast after taking into account the
fervour with which it is offered. If someone were to wave the wick-lamp
before the sun, he should not think it as a lesser form of worship but view
it in the light of his devotion. Who would call it a child, if it knows what
is good for it? But the mother feels happy at its ignorant chatter. See if a
stream comes to join the Ganga with its dirty water. does the latter tell it
to go back? (21-25) The sage Bhrigu kicked Lord Vishnu in the chest; but did
not the Lord receive it with satisfaction as honour done to him out of
affection? When the sky darkened by the night comes forward to meet the sun,
does the sun tell it to go away? Forgive me, O my Master, for attempting to
weigh you with the sun in a scale hung on the beam in the form of duality.
Please treat me as you treated the Yogis who attained to you through
meditation and praised you with Vedic hymns and forgive me. When I long to
praise your virtues, do not take it as an umbrage. But in whatever way you
take it, I would not stop without satisfying my strong urge to praise you.
(26-30) When I started praising your nectar-like gift in the form of the
Gita, my strength increased two-fold and fortune smiled upon me. O my Master,
my tongue did penance of speaking the truth through many births, as a result
of which I landed on the island of the Gita in this sea of worldly existence.
The merit, which I had specially accumulated so far, gave me the ability to
sing your praises and discharge its obligation to me. I had entered the
forest of life in the commune of death, but I have got out of that wretched
state. You extended your grace to me by asking me to describe the Gita, the
well-known scripture which has become strong with the conquest of ignorance
(31-35). When the goddess of riches visits the house of a poor man, can we
call him indigent? If the sun visits the house of darkness as a guest, does
not that darkness give light to the whole world? Does not God before whose
glory this entire world seems a tiny speck assume a form for his devotee? In
that way, my attempt to speak on the Gita is as improbable as the smelling of
the sky-flower. But you with your might has made it possible for me. So
Jnanadeva says, "I shall, through your grace, explain all the verses in
the Gita in an easy and clear way" (36-40). In the fifteenth chapter, Lord Krishna disclosed clearly
the doctrine of the Gita to Arjuna. Just as an expert physician diagnoses a
disease afflicting the body, so the Lord described this world in a flowery
language with the simile of the Ashvattha tree. There the Lord explained in
clear terms that the imperishable purusha, the consciousness, being joined to
limiting conditions (upadhi) became embodied. Then the pure Self was
disclosed clearly as the Supreme Person. Next he explained .in clear terms
how knowledge is the best internal means for the attainment of the Supreme
Self (41-45). So there is nothing left which is worth speaking about. But
there remained the strong bond between the preceptor and the disciple.
Besides all the things narrated in the previous chapter were fully
appreciated by the wise, but the desires of seekers remained unfulfilled. In the previous chapter the Lord of the three worlds has
talked about the discerning person, all-knowing and the greatest among his
devotees, who has attained him through knowledge and has also described the
importance of knowledge in the last verse of the chapter. He said, "When
my devotee gulps down the worldly existence through this knowledge and
attains to my vision, he secures a place of honour in the kingdom of
bliss" (46-50). He added that there is no other effective means to the
attainment of Brahman and that this knowledge is the king among all means. So
the seekers waved their very lives before this knowledge with great regard
and pleasure. Now it is a sign of love that the more you like a subject, the
more you think about it. So those seekers who had not attained knowledge were
anxious to know how to secure it and after securing it, how to retain it.
They, therefore, felt it necessary to know how to secure this divine
knowledge and how to increase it, (51-55) why that knowledge cannot be
secured and even if secured whether there is something hostile to knowledge,
which leads one astray. Then the seekers longed to give up those things which
are hostile to knowledge and adopt all means which were beneficial for the
attainment of knowledge. The Lord will now speak to fulfil that desire and to
describe the glory of the divine endowment, which conduces to knowledge and
also enhances the peace of the mind. He will also explain the terrible form
of the demoniacal endowment, which lends support to passion and hatred
through the knowledge of the sense-objects. (56-60) The subject of these two
endowments, which respectively lead to desirable and undesirable actions, was
mentioned briefly in the Nineth Chapter and should have been treated fully
there. But this could not be done as other subjects intervened, and so the
Lord will broach the same subject now. This discourse is contained in the
Sixteenth Chapter and should be treated as a detailed exposition of the
former statement. Thus there are two endowments, of which one is conducive to
knowledge, and the other detrimental to it. Now first listen to the
description of the divine endowment, which keeps one company in his march
towards liberation and is like a torch in the form of duty which shows the
way in the dark night of delusion. (61-65) If one gathers at one place many
things which mutually support one another, such a collection of things is called
an endowment. It is called divine endowment if it promotes happiness and is
secured by a person only through good luck. 1.
Fearlessness, purity of mind, steadiness in Yoga and knowledge,
charity, self-restraint, sacrifice, Vedic study, austerity, uprightness, Now that virtue which is foremost in this divine
endowment is known as fearlessness. Just as a person, who does not leap into
a great flood, is not afraid of being drowned, or one who follows the
prescribed diet does not feel concern about being ill, so he who has no
egoistic feeling while performing actions or not performing them, has no fear
of worldly existence. (66-70) When' his mind is filled with the notion of
non-dualism, he knows that the whole world is pervaded by Brahman and
discards fear. Just as when the water starts to dissolve salt, the salt
itself becomes fluid, so the non-dual state destroys fear. O Arjuna, this is
the characteristic of what is known as fearlessness and it is followed by
true knowledge. Now that which goes by the name of purification of the mind
should be known by the following signs. Just as the ashes do not burn nor are
extinguished, or as the moon has the subtlest phase when the new moon night
is gone, but the first day of the lunar month is yet to dawn (71-75) or the
river Ganges is in its natural state when its flood of the rainy season has
subdued but before the summer has begun, so the intellect, after discarding
desires and doubts and dropping the burden of rajas and tamas qualities,
develops a liking for meditation on the Self and so it is not disturbed the
least if the senses present to it desirable and undesirable sense- objects.
Just as the mind of a chaste wife pining for her husband who has gone to a
distant place is not deflected by any consideration of loss or gain, so the
intellect becomes fond of the Self and solely devoted to it. This state is known as the purity of the inward
disposition, so said Lord Krishna, the killer of demon Keshi. (76-80) Then
for attaining this Self one has to make one's mind steady on either knowledge
or yoga and discard all other worldly ideas. Just as a person free from
desire should make his final offering at the conclusion of the sacrifice, or
a man of good family should give his daughter in marriage to a boy from a
noble family and live in peace, or the goddess Lakshmi, after coming out of
the churning of the Milky sea, should wed only Lord Vishnu, so he should
engage himself in the yoga or knowledge, being free from doubts. This is the
third characteristic of knowledge, so said Lard Krishna. Now true charity
consists in not refusing help through body, speech and mind to a person in
distress, even though he be an enemy and in not sending him empty-handed
(81-85). O winner of wealth, just as a roadside tree never fails to give to a
passer by its flowers and fruits, shade, roots and its leaves, so one offers
wholeheartedly, as the occasion demands, corn or money to a tired guest to
his satisfaction. This is charity and it is a sort of antimony, which helps a
person to discover the hidden treasure of liberation. Now I shall tell you
the characteristics of sense-restraint. Like a warrior who kills his enemy
with his sword, the yogi does not allow the senses to combine against him but
instead he brings about their separation. He prevents sense-objects from
storming his mind through the doors of the senses and so by harnessing the
senses through regular practice brings them under the sway of self-restraint
(86-90). He sets fire of non-attachment to the ten sconces, so that their natural
propensity to activity deserts the mind. He observes many vows more rigorous
than breath-control without a moment's pause. This is the sign of what is
known as dama or restraint of the senses. I shall now tell you briefly the characteristics of
sacrifice. Beginning with Brahmins and ending with women they should observe
the injunctions and perform their religious duties as laid down in the
scriptures. (91-95) The brahmin should perform the six duties prescribed by
the scriptures and the sudra should pay homage to the brahmin by which both
of them acquire the merit of performing a sacrifice. In this way everyone
should perform a sacrifice according to his qualification. but should not
pollute the sacrifice by the expectation of its fruit. He should not entertain
the egoistic feeling that he is the performer of the sacrifice, but he should
follow the dictates of the Vedas in this regard. O Arjuna, this is what is
called sacrifice as laid down in the scripture and it becomes the
knowledgeable guide in the journey towards liberation. Now one throws the
ball on the ground so that it should rebound and come into the hand or the
farmer sows seed in the field in order to reap the harvest later (96-100).
One takes the lamp in hand for finding a thing in the dark or one waters the
tree at the roots for the growth of its branches and fruits. Likewise one
willingly keeps the mirror clean in order to see one's face clearly in it. In
the same way, one has to study the Vedas continuously in order to comprehend
the nature of God, who is propounded by them. The Brahmins should, for
example, study the aphorisms on the Brahman, and others should repeat the
hymns and mutter the name of God. Lord Krishna says that this is what is
known as sacred 'study' (svadhyaya). Now, I shall tell you the meaning of austerity
(101-105). The bitter colocynth withers after bearing fruit, the incense
burns itself in order to give fragrance to others, the gold sheds its weight
by burning to become pure, or the moon wanes in the dark fortnight of the
lunar month to nourish medicinal plants. So, O Arjuna, to chasten one's life,
senses and body is called austerity. The other kinds of austerities should be
properly scrutinised before accepting them. Just as the royal swan puts his
beak in milk mixed with water and separates the milk, so he keeps awake in
his mind discrimination and separates the Self from the body, with which it
is in conjunction. (106-110) When a person cogitates on the Self, his
intellect contracts itself (i.e. withdraws itself from mundane things) and
becomes introspective, in the same way as both sleep and dream cease after
one wakes up. O Arjuna, that by which one turns to the thought of the Self,
that is the true nature of austerity. Just as the mother's milk is good for
the infant or consciousness abides equally in all beings, so polite behaviour
towards all beings is known as 'uprightness'. 2.
Non-injury, truthfulness, absence of wrath, relinquishment,
tranquillity, non-calumny, compassion for creatures, lack of greed,
gentleness, humility, absence of fickleness, Now to conduct oneself with body, speech and mind
with the sole object of making the world happy is the essence of
non-violence. The bud of a flower, although pointed, is soft and the
moonlight, although lustrous is cool. (111-115) There is no medicine which
will cure the disease but has no bitter taste and so bears no comparison with
truth. Just as water, brushed against the eyeball, does not prick it, but the
same water pierces through hard rocks, so (speech), though hard as steel in
dispelling doubt but more pleasant to the ears than sweetness; penetrates
through to Brahman on the strength of its truthfulness (116-120). The
hunter's song is sweet to the ears, but the motive behind it is bad; the Are
performs its work of burning openly; but fie upon such outrageous truth! So
that speech which is sweet to hear but pierces the heart with its import is
not sublime but is verily fiendish. The mother's anger is harsh on the
surface but is tender like a flower in cherishing and protecting the child.
So the speech which is like a mother's talk pleasant to hear and is
beneficial in its consequence and is at the same time free from passion, that
is truthful speech. Now just as a rock, sprinkled with water, does not
produce sprouts, or butter cannot be secured by churning whey (121-125) or
the slough of a cobra does not raise its hood when trampled upon, or the sky
does not grow flowers in the spring, or even the sight of the nymph Rambha
does not excite passion in the mind of sage Shuka, or ghee poured on ashes
cannot kindle Are or prostrating before god Brahma does not make a dead
person rise again, so when the utterance of words, which makes even an
innocent child red with anger, does not produce wrath in him, that is the state
of 'absence of anger', so said Lord Krishna to Arjuna (126-130). Now if one
abandons the clay, one abandons the earthen pot; if one abandons the yarn,
one abandons the cloth and if one abandons the seed, one abandons the tree.
So if one abandons the wall, sleep, water, rainy season and riches, one
automatically abandons the painting (on the wall), the dream, ripples, clouds
and sensuous enjoyments respectively. In the same way enlightened persons
relinquish the worldly affairs by abandoning the body-consciousness. This is
known as tyaga, relinquishment (of fruit of action), so said Lord Krishna,
the enjoyer of sacrifice. Comprehending it, the lucky Partha asked (131-135),
"O Lord, tell me in very clear terms the characteristics of
tranquillity". Then the Lord replied, it is a good question, now listen
attentively. Tranquillity is that state in which the knowable object is fully
known, and both the knower and the knowledge cease to exist. When at the time
of the deluge the waters flood the entire universe and pervade it through and
through everywhere, then all distinctive terms such as the source, current,
joining the sea etc. become obliterated and no one is even aware that the
whole world is covered with water; in the same way when the knower becomes one
with the knowable object, "the state of knowing" also ceases to
exist and whatever remains is the true nature of tranquillity (136-140). A good physician treats a patient suffering from
illness or mental anguish, without caring whether the patient belongs to his
circle or is a total stranger. or one extricates a cow stuck in the mire
without pausing to see whether she is a milch-cow or a dry cow. or one saves
the life of a drowning person without asking him whether he is a brahmin or a
shudra. or a gentleman does not look at a woman disrobed by a wicked person
in a dense forest, until she gets properly dressed. In the same way, to those
who have become addicted to despicable deeds owing to ignorance, heedlessness
or as a result of their past actions (141-145) he imparts his goodness and
makes them forget the misery which afflicts them. He purges the deficiencies
of those who come to him by his glance and then looks at them with favour.
Just as one offers worship to God and then fixes his mind upon him, or one
sows the seed and goes to the field to protect the crop, or as one satisfies
the guest and seeks his blessings, so he looks at others after making t-heir
deficiencies good by his meritorious conduct. Not only this, but he does not
taunt others for their foibles, and does not involve them in wicked deeds nor
does he point his finger at their short-comings (146-150). He uplifts the
persons who are depraved without taunting them for their weak points and he
does not belittle them by comparing them with noble men. This is the true
sign of absence of slander and it is an easy means of transport in the
journey towards liberation. Now compassion should be like this. Just as the
moon on the full-moon night does not distinguish between persons as great or
small in making them cool, so he relieves the misery of a person in distress
without pausing to think whether he is noble or mean (151-155). Is there
anything in this world other than water, which perishes itself and saves the
withering grass? So even if he has to give all, he relieves the suffering of
a person and thinks it a small sacrifice. Just as water does not flow over a
ditch without filling it, so he does not take a step forward without
comforting a tired person he comes across. Just as a shooting pain resulting
from a prick of a thorn registers itself on one's face, he feels compassion
at the suffering of others. Just as the eyes benefit from the cooling
sensation of the sole, he fees happy by seeing others happy (156-160). His
very living is meant for relieving the suffering of others, as water is
created in this world to quench thirst. Such a person is compassion incarnate
and I become beholden to him since his life began. With the sunrise the lotus
blooms, but the sun does not smell it. When the spring comes, the trees look
fresh with foliage, but he passes on without enjoying that scenic beauty.
When goddess Lakshmi approaches Lord Vishnu along with all miraculous powers,
he does not even take notice of her. (161-165) In the same way, even if the
pleasures of this and the next world come to him, he does not feel like
enjoying them. In short, that state in which he does not entertain any desire
for sensuous pleasures, is known as non-covetousness. Just as the honey-comb is dear to the bee, water to
the aquatic creatures, or the open sky to the birds, so he behaves gently
with all beings. His gentleness is like the love of the mother for her child,
like the soft and fragrant breeze blowing on the Malaya mountain at the
advent of the spring, or the sight of dear and near ones to the eyes, or the
fond look of a female tortoise which nourishes its chicks (166-170). Had the
camphor, which is soft to the touch, tasty to the mouth, fragrant to the nose
and clean in appearance, not been harmful when taken in a large quantity, it
would have served as a good simile for this gentleness. Just as the space
which carries all the gross elements in its compass, is contained in the
smallest atom or assumes the form of the universe, so he lives his life only
for the entire world. I call that state of his gentleness. A king, when defeated, feels depressed or a
self-respecting person becomes dispirited when reduced to a low position
(171-175). A worthy ascetic becomes crest-fallen when he finds himself in the
house of a low-caste person, or a member of the warrior-caste feels ashamed
when he flees from a battlefield. A chaste wife (with her husband living)
feels abashed when she is called a widow, or when a handsome fellow suffering
from leprosy feels as if he is in the throes of death or a respectable person
feels the same when he is accused of a shameful act. In the same way, he
feels ashamed to live like a corpse in the body three and half cubit long, to
go through birth and death again and again or to pass his time in a womb,
which is a mould of fat filled with blood and urine (176-180). In short, he
does not think anything more disgraceful than to get into such a body and
assume name and form. The nausea which a sinless person feels for such a
loathsome body is known as humility, but a shameless person derives great
pleasure in it. Just as the movement of a puppet comes to a stop with the
snapping of the string (in the hand of the puppeteer), so his organs of
action cease their activity when he practises breath-control. Just as the
rays of the sun cease after sunset, so his organs of sense cease to function
with self-control. In this way all the ten senses become feeble and this is
known -as absence of fickleness (181-185). 3.
Vigour, forgiveness, fortitude, cleanliness, absence of envy and pride
these, O Bharata, belong to one born to the divine endowment. When a person longs to pursue the path of knowledge
for God-realisation, he does not feel the lack of strength. There is nothing
so dreadful than immolation, but a chaste wife does not hesitate to enter the
pyre of her dead husband. In the same way, a person longing to attain his
Lord, the Self, rejects sensuous pleasures like poison and treads the
difficult path leading to the formless Brahman. In this journey he is not obstructed
by precepts or prohibitions nor is he lured by the miraculous powers. In this
way, his mind is directed, of its own accord, towards the Supreme Self and
this is known as spiritual vigour. (186-190) Now as the body is not aware of the numerous hair
on it, so one is not proud that he is the best among those blessed with
patience. This absence of pride is known as forbearance. When the senses have
a strong appetite for sensuous pleasures, or a dormant disease raises its
head, or one has to suffer separation from the dear and near ones and
association with undesirable ones, when a person is flooded with such
calamities, he stands firm and faces it squarely like sage Agastya. Just as a
gentle breeze disperses a heavy column of smoke in the sky, so he digests all
the three classes of corporeal, physical and supernatural afflictions, if
they fall to his lot (191-195). To sustain courage and stand steadfast on occasions
of extreme perturbation of the mind is what is known as fortitude. When a
gold pot is cleaned and filled with water of the Ganges, it becomes pure.
Purity is like that. Disinterested activity and discrimination of the mind
are the signs of external and internal purity. Just as the water of the
Ganges eliminates the sins and afflictions of those who bathe in it and also
nourishes the trees on its banks, or as the Sun makes his rounds in the sky,
dispelling darkness. and opening chambers of beauty (196-200), so he
liberates persons from their bondage, lifts up those drowning in the sea of
worldly existence and relieves the sufferings of persons in distress-nay, he
thinks that in promoting the happiness of others day and night he is
furthering his own interest. He never entertains even the idea of causing
harm to others to serve his self-interest. This, O Arjuna, is what is called
absence of envy and I have told it in such a way that it is easy for you to
understand. O Partha, just as the Ganga became ashamed when Lord Shiva bore
her on his head, so to feel abashed when honoured (201-205) is known as absence
of pride. I have explained this to you before (XIII-7) and so why should I
repeat it now? This is the divine endowment consisting of twenty-six virtues,
which is a gift of the Supreme Self, the sovereign of salvation. This divine
endowment is like the river Ganga flowing with holy waters in the form of
these virtues, who has descended to save Sagara in the form of the detached
Yogi. Or it is like the bride with a garland in her hands, who has come to
wed a person who is selfless. It is as though the Gita, holding a lamp with
twenty-six flames in the form of these virtues, has come to wave it in front
of her Lord, the Supreme Self (206-210). Or it is as though spotless pearls
in the form of these virtues have come out from the mother-of-pearl in the form
of the divine endowment from the sea in the form of the Gita. Now how much
more should I describe this divine endowment? It is not sufficient to know it
but realise it. So I have described to you the characteristics of this
endowment of a person who is endowed with these virtues. Now know well the demoniacal endowment which is
full of misery and demerits like a creeper full of thorns. Even if a thing is
of no use and fit to be discarded, one has to know it well in order to
abandon it. In this demoniacal endowment all the faults have combined to give
hellish afflictions to the beings (211-215). As if all venoms are blended to
form a deadly poison, the collection of all faults is this demoniacal
endowment. 4.
Hypocrisy, arrogance and conceit, wrath as also harshness and
ignorance - these, O Partha, belong to one born to the demoniacal endowment. That which is well-known as the foremost fault in
the demoniacal endowment is hypocrisy. If the mother, even though sacred, is
brought naked before the public, it leads one, .to perdition. The esoteric
knowledge received from the preceptor leads to good results, but it causes
harm if it is proclaimed publicly. A boat rescues persons caught in a great
flood and takes them safe to the other shore; but a person who carries it on
his head is drowned (216-220). O Son of Pandu, food ordinarily sustains life;
but if one stuffs himself with it because it is tasty, it acts like poison.
Therefore, if a religious act which is a friend in this and the next world,
is proclaimed publicly, it causes more harm than good. O warrior, if
religious acts performed by one are given wide publicity, they become
impious. Know that this is hypocrisy. (Now to talk about arrogance) just as a
foolish person who has just learnt his alphabets is not satisfied by a
conference of persons well-versed. in Vedic lore or the insolent horse of an
expert horseman scoffs at Airavata (elephant of god Indra), or a chameleon,
who has climbed a thorny tree, considers the heaven as too low (221-225), or
the flames of fire fed on grass reach even the sky, or the Ash in a pond
holds the sea in contempt, in the same way a person becomes intoxicated with
the possession of a wife, riches, education, praise and great honour like a
beggar who becomes intoxicated by eating food given by others. It is as
though an unlucky person, after seeing the shade of clouds, should pull down
his house or a foolish person, after seeing the mirage, should fill up his
well. In the same way, know that being puffed up with pride on account of
one's riches is arrogance. The mankind has full faith in the Vedas and so
holds God who illumines the world in high reverence (226-230). It aspires for
a high place, even sovereignty in the universe and likes that it should not
meet with death. There can be no dispute about this. If, therefore, men sing
zealously the praise of Vedas and God, he becomes furious with envy after
hearing it. He says, "I shall swallow God, destroy the Vedas and their
authority with my might." In the way the moth dislikes the light of the
lamp, the glow-worm hates the sun or the lapwing bears enmity with the sea,
he does not bear through conceit to hear even name of God, if uttered in his
presence. He treats even his father with a hostile feeling out of fear that
he will ask for a share in his wealth (231-235). He is a person, who is stiff
with self-importance,' overbearing and full of infatuation. This conceit is a
high-way to hell. (Now hear about wrath). His mind (i.e. of a
demoniacal person) is poisoned by fiery wrath, when he happens to see others
happy. If a drop of water is added to boiling water, it shoots up and when
the jackal sees the moon, he becomes furious. The owl loses its vision at the
rising of the sun, who illumines the world. The morning which gives pleasure
is more painful to the thief than death and milk given to a serpent turns
into poison (236-240). The submarine fire flares up by drinking sea water and
never cools down. In the same way, when he sees the learning, luxurious
living and good fortune of others, he becomes flush with anger. Know that
this is wrath. (Now hear about harshness). He whose mind is like the hole of
a serpent, whose sight is as fiery as a sharp-pointed arrow, whose speech is
like the shower of live coals, whose actions are like a sharp saw and whose
conduct is painful to others, is vile among men and harshness incarnate. Now I shall tell you the characteristics of
ignorance (241-245). Just as a rock does not feel cold or hot or a person
blind from birth does not know day from night or the Are does not know what
it should consume and what not, or the philosopher's stone does not
distinguish between iron and gold or a ladle does not know the taste of
juices in which it is dipped or the wind does not know the difference between
a highway and a by-path, so he is blind to good and bad actions. Just as a
child puts anything in its mouth without knowing whether it is good or bad
(246-250), he consumes the hotchpotch of merit and sin without knowing
whether it is bitter or sweet. There is no doubt that this state of mind is
ignorance. Thus I have explained to you the six faults, which
have given strength to the demoniacal endowment. Even if the viper is tiny,
its poison is deadly. Even if the fires namely world-conflagration at the
time of dissolution, Are of lightning and the sub-marine fire are only three
in number, the world is not sufficient for a ritual offering to them. When
one suffers from the derangement of the three humours of the body (phlegm,
wind and bile), one cannot escape death even if he seeks the protection of
god Brahma. Now here are six faults, twice the number three (251-255) and
since the demoniacal endowment is founded on these six faults, it never lacks
anything. As if there should be a conjunction of evil planets in one sign of
the zodiac or sins should pursue a slanderer, or all ' the ailments should
attack a person when he is at the point of death or there should be a
conjunction of evil planets, at an inauspicious time, or one trusting a thief
should get into his clutches, or an exhausted person should fall into a great
flood so these six faults are disastrous to a person. These six faults pounce
upon a person in the same way as a seven-stinged scorpion should sting a
dying sheep (256-260). Even if a dribble of these six faults falls upon a
person who has taken to the path of liberation, he sinks in worldly affairs
and, descending the steps of vile births, he reaches the bottom and takes
birth into the species of the immovable (such as trees and stones). In short,
these six faults combine to enhance the demoniacal endowment. In this way, I
have explained to you the different characteristics of these two endowments
which are famous in the world. 5.
The divine endowment is known to lead to release, and the demoniacal
to bondage. Grieve not, for you are born to the divine endowment, O son of
Pandu. Know that of the two the first, namely the divine
endowment, is the dawn before the sunrise in the form of liberation.
(261-265) The other demoniacal endowment is verily like an iron chain in the
form of infatuation binding the Self. But do not entertain any apprehension
after hearing this. Does the sun ever feel afraid of the night? O winner of
wealth, only he who gives shelter to these six faults, is fettered by them. O
Arjuna, you are born in such a way that you are the treasure of the divine
virtues just mentioned. O Partha, you should become the lord of these divine
virtues and enjoy the bliss of liberation in course of time (266-270). 6.
There are two creations of beings in this world; the divine and the
demoniacal. The divine has been told at length; hear from Me, O Partha, of
the demoniacal. The actions of persons endowed with the divine and
demoniacal endowments flow in different paths from time immemorial. Just as
the thieves and other men transact their business during the night and the
day respectively, so those who belong to the divine and demoniacal orders
carry on their business. I have explained to you in detail the divine
endowment earlier, while describing the means of knowledge. Now I shall speak
to you about the persons who belong to the demoniacal order. Please give your
careful attention (271-275). Just as there is no musical sound without a
musical instrument or honey without flowers, so this demoniacal endowment does
not become perceptible except when it takes recourse to a human body. Then
just as the Are latent in Are-sticks remains pervading it, so the demoniacal
endowment resorts to a human body and takes charge of it. It goes on
expanding with the growth of the body in the same way as the juice in the
sugar cane increases with the growth of the cane. O Arjuna, now I shall
mention to you the characteristics of those who possess the demoniacal
endowment (276-280). 7.
The demoniacal do not know when to act and when to refrain from
action. They have no truthfulness, nor purity nor right conduct. His mind is ignorant about what meritorious acts he
should perform and what sinful acts he should avoid. Just as a silk-worm
shuts itself in a cocoon, without knowing whether there is an exit to get out
of it or a fool advances his money to a thief without considering whether he
will return it, so the persons who are endowed with demoniacal endowment do
not know what they should do or avoid, nor do they dream what purity is like.
The coal may at times abandon its dark colour or the crow may become fair (in
complexion) or a demon may feel sick of meat (281-285); but these demoniacal
persons will have no purity like a decanter filled with wine. They do not
like the dictates of scriptures and do not go the way of their elders, nor do
they know what is good conduct. As the sheep grazes wherever it likes, or the
wind blows at its sweet will or the fire burns everything unchecked, so these
demoniacal persons behave without restraint and develop deadly enmity towards
truth. If a scorpion could tickle with its sting (286-290) or if the wind
released by the anus be sweet-smelling, then one can find truth in them. Even
if they do nothing, they are wicked by nature. I shall' now tell the peculiar
way in which they talk. Can you find any limbs in a camel which are straight
and decent-looking? The ways of these demoniacal persons are like that. I
shall tell you something about it as the occasion demands. Words come out of
their mouths like columns of smoke from the mouth of a chimney. 8.
They assert that the universe is godless, without truth and without
moral foundation. It is born from the mutual union (of man and woman) - what
else? It is caused by passion. People believe (they say) that this world has
existed from time without beginning and that God is its controller and ruler.
There the Vedas hold a court and decide what is just and what is unjust.
(291-295) Those who are adjudged immoral receive the punishment of life in
hell and those who are adjudged as moral dwell happily in heaven. They say
that this governance of the world, which has come from eternity, is all
false. (They further say that) those who are crazy about sacrifice are
deceived by it. Those who are mad after deities are misled by idol-worship
and the yogis, who wear ochre-coloured robes, are duped by the illusion of
samadhi (abstract meditation). They contend that whatever one can secure
through one's ability one should enjoy it; is there, they argue any good
other than this? They further argue as follows: it is sin not to have the
stamina to gather objects of sense-enjoyment and not enjoy them on account of
one's physical disability (296-300). If it is sin to kill a rich person, the
acquisition of his property is the fruit of merit. If it is harmful for the
strong to destroy the weak, how is it that the big fish who devour the small
ones are not annihilated through lack of progeny? Couples get married at
auspicious moment after a proper enquiry into the background of their families
with the object of begetting good progeny. But the lower orders progeny; who
gets them married after fixing the auspicious time for their marriages? Have
the stolen riches ever proved poisonous to anyone? Do persons, who commit
adultery out of love, ever suffer from leprosy? (301-305) The scriptures say
that there is god who rules the world and dispenses the fruits of actions,
both righteous and unrighteous and one has to suffer the fruit of one's
actions in the next world. But all this is false, as no one can see the next
world or god. When the doer of the meritorious deed or sin meets his death,
who remains to experience the fruit of his actions? As we see, the worms find
pleasure in refuse as much as the lord of heaven does in the company of nymph
Urvashi. So neither heaven nor hell is a reward for merit or retribution of
sin. In both cases it is the satisfaction of sexual urge, which brings
happiness. The world is born and sustained through the union of men and women
under the urge of passion (306-310). This passion promotes whatever is
beneficial to man and (when it is thwarted), it destroys the world through
mutual hatred. The men of demonical temperament thus aver that there is no
other cause of the world except sexual passion. Let us stop this discussion
on an odious subject which only exhausts the tongue. 9.
Holding fast to this view, these lost souls of feeble wit and of
fierce deeds, come forth to destroy the world as its enemies. Thus they scorn God and indulge in empty talk. Not
only this, but they have reached the firm conviction that there is no god. In
fact the give the impression of being heretics and atheism seems to be rooted
in their bones. (311-315) The saplings (faint glimmerings) of faith in heaven
and dread for hell in their minds get withered. Then they are caught in the
stock of a body and like bubbles in dirty water they sink in the mire of
sensual pleasures. Just as when the death of fish becomes imminent, the
fishermen gather at the lake to catch them, so diseases of all kinds raise by
sin (316-320). Just as fire does not look round while burning things, so they
destroy everyone who comes within their orbit. Now I shall describe to you
with what zeal they commit such misdeeds, so said lord Krishna to Arjuna. 10.
Resorting to insatiable passion, full of hypocrisy, pride and
arrogance, they act with impure vows holding false views through delusion. Even if one pours water in a net, it does not get
filled up and the fire is not satisfied with any quantity of firewood. So the
demonical men resort to lust which easily takes the first rank among
insatiable things and which is hard to satisfy and give it the aid of
hypocrisy and false pride. Just as an elephant in rut becomes wild if given
an alcoholic drink, they get puffed up with pride as they grow old. (321-325)
when folly gets added to obstinacy, which is ingrained in their body, there
is hardly any limit to their perversity. They are from their very birth
habituated to doing acts which cause harm to others and destroy their lives.
They look down upon the world and proclaim their exploits from their
housetops. They spread the net of their desires in all directions and go on
increasing their misdeeds with great excitement, in the same way as a stray
cow goes on grazing wherever it likes. 11.
Beset with countless worries that last until death, they become
immersed in the gratification of desires, convinced that that is all. With this object in view they conduct their affairs
and also feel anxious about their state after death. (326-330) this anxiety
is deeper than the nether world and higher than the sky and in comparison
with it evens the three worlds looks insignificant. Just as the yogi feels
anxiety whether he is observing the rules of yoga properly, so this
unrestrained worry does not leave him. Just as chaste wife does not leave her
husband, these demonical persons, longing for sense-enjoyments, suffer acute
anxiety to secure them. They are fond of hearing the women sing, beholding
their beauty and clasping them in close embrace, and feel like throwing away
nectar to gain this happiness. They are fully convinced that there is no
happiness, which is greater than what one receives from a woman (331-335). To
secure that happiness they are ever ready to go to the heaven, the nether
world or beyond the quarters. 12.
Bound by hundred ties of hope, given wholly to passion and anger, they
seek, for the sake of sensual gratification, to amass wealth by unlawful
means. Just as the fish swallows without thought the hook
for the sake of the bait, sexual desire makes them reckless. If they do not
succeed in securing their objects of desire, they go on spinning futile hopes
like the silkworm, who spins a web round itself. If their desire is thwarted,
it turns into hatred and then they think that the human life has no other
worthy end than the fulfilment of desire and anger. Like a watchman who has
to keep a watch during the day and do the patrolling by night, they do not
get any rest (336-340). So these demonical beings roll down from the cliffs
of (unfulfilled) desires and dash against the rocks of hatred, but inspire of
this their penchant for desire and wrath does not diminish. When they feel
such intense longing for sense-enjoyments, how can they satisfy it without
lucre? So they assail the world to secure wealth sufficient for the
satisfaction of their desires. They wait for an opportunity to catch a person
single and then kill him, completely robe some one and hatch out a plot to
ruin another. Just as a hunter goes to hunt on the mountain equipped with
snares, snacks, nets, dogs, falcons, pairs of tongs, spears etc. ( 341-345)
and kill many creatures to earn their living, so they too perform evil deeds.
Now hear with what gusto they acquire riches by destroying the lives of other
creatures. 13.
"This I have earned to day; this desire I shall gain (next); this
is already mine, more riches will come in future." The demonical person
says, "I have seized the riches of others, how blessed I am! No sooner
he goes boasting like this than an intense longing catches hold of his mind.
He says, "I shall still rob the riches of other men and suing this money
as capital, I shall secure all movable and immovable property I can lay my
hands on (346-350). I shall thus become the master of the world's riches and
I shall appropriate whatever comes within my ken. 14. "That
enemy has been slain by me; I shall kill other too. I am the master, I am the
enjoyed; I am successful, powerful and happy." The enemies I have killed
so far are few. I shall slay some more and live happily a luxurious life. I
shall make other slave for me and destroy the rest. In short, I shall become
the master of the entire universe. I shall be the king of this world and
enjoy all pleasures, and even Indra, the lord of heaven, will feel shame
seeing my glory. How cans anything which I take up in my hand with body,
speech and mind not be completed? Who else is there to command and be
implicitly obeyed (351-355)? Even Death can boast of its prowess, so long as
it has not seen my power. Truly, I am the sole repository 15. "I
am rich and of noble birth; who else is there equal to me? I shall perform
sacrifices, give alms and rejoice" so they think, deluded by ignorance. Kuber is no doubt rich,
but he too is not my peer in riches, and even the lord of goddess of wealth
does not possess riches equal to mine. Even god Brahma would look deficient
compared to the greatness of my family and the assemblage of my kith and kin.
So no one who boasts of being God can equal me. I shall now revive the black
magic that has become extinct and perform sacrifices in order to cause pain
to other beings (356-360). I shall shower gifts on those who will sing my
praise and entertain myself with dancing and melodramatic shows. I shall
appropriate all happiness in this world partaking of intoxicating dishes and
drinks and enjoying the embraces of women." In short, in this way these
crazy persons of demonical temperament long with great hope to smell the
flower of the sky. 16. Bewildered
by many such fancies, caught in the web of delusion and addicted to sensual
enjoyments, they fall into foul hell. Just as a patient raves
at random in delirious fever, so these demonical men babble their fancies.
The dust in the form of their ignorance rises high and become the whirlwind
in the form of hope, which keeps on soaring in the sky in the form of
desires. (361-365). Just as clouds appear in the sky one after another in the
month of Ashadha (July) or the waves form on the sea continuously, so their
desires grow for constant sensuous enjoyments. Then their designs grow and
spread like a creeper, but they are shattered like flowers when they are
snatched from the thorny bushes or like an earthen pot dashed against a rock.
As the intensity of darkness increases with the advancing night, infatuation
grows in their minds, giving rise to a passion for sensual pleasures, which
breeds sinful acts (366-370). When the sin derives strength and becomes
crowded, then they suffer hellish life even in this world. Therefore, O talented
Arjuna, harbouring such wicked desires in their minds, these demonical men
come to dwell (after death) in those places, where there are trees with
sharp-edged leaves like swords, where there are mountains of live coals of
khadira trees (agacia catachus), where seas of boiling oil rush forth, where
there are a series of agonising tortures devised by the god of death; into
such a hell they fall. Although born in this world but destined to fall into
hell they fall. Although born in this world but destined to fall into hell,
they too perform sacrifices assiduously in an infatuated state. (371-375)
but, O Arjuna, even though such prescribed sacrificial rites are in order and
should be performed as enjoined, they prove fruitless as they are performed
with ostentation as in a dramatic performance. This is like a whore who lives
under the protection of her lover and remains contented, pretending to be a
loyal wife. 17. Self –
glorifying and stubborn, drunk with wealth and pride, they offer sacrifices
in name only, ostentatiously not conforming to scriptural injunctions. In this way, they put on
airs of greatness and become puffed up with pride. Then they remain rigid
like a cast-iron pillar or a rock rising up high in the sky, living in
comfort and luxury. On the strength of their riches, they look down upon
others as if they are blades of grass (376-380). Moreover, intoxicated with
the pride of wealth, they dismiss from their minds all thoughts of what is
proper or improper. When such things accumulate and crowd in their minds, how
could they be expected to perform sacrifices as prescribed? But one cannot be
sure as to what such half-crazy persons will do. Some times in a frenzy of
foolishness they are ready to perform a sacrifice sanctimoniously. For this,
they do not need a sacrificial pit, nor a pavilion, nor an altar nor the
materials necessary for a sacrifice and they are ever opposed to scriptural
injunctions. They cannot bear to hear the names of deities and Brahmin
priests wafted on their ears by a breeze. In such a situation who will care
to attend their sacrifice? (381-385). But just as clever persons, stuffing
the skin of a dead calf with rice straw and keeping it before the cow, milk
it, so they invite people under the pretext of a sacrifice in order to exact
presents from them. So they perform sacrifices some times to gain prosperity
and desire the ruin of other people. 18. Given to
egoism, strength, arrogance, passion and wrath, these malicious persons cavil
at me in their own and other' bodies. Then beating big
kettle-drums and unfurling flags, they show themselves off as initiated
sacrifices, but all this is in vain. These mean persons become self-conceited
by this false greatness. As darkness given a coating of lamp-black becomes
more dark, (386-390) so their folly and arrogance increase and their egotism
and thoughtlessness become doubled. Then they increase their power still
more, so that no one should take anybody else's name. Thus, when their
egotism increases, the sea of their arrogance crosses its limits. When their
arrogance becomes exuberant, their passion gets excited and in its heat the
fire of wrath is kindled. Then just as a big store of oil and ghee catches a
blazing fire in hot season, and it becomes fanned by a strong wind (391-195),
so their egotism becomes strong and their arrogance becomes shrouded in
passion and wrath. When these two (egotism and arrogance) combine, will they
then hesitate to cause injury to others according to their whims? O archer,
they offer in sacrifices their own blood and flesh in order to secure success
in black magic. When they torture their body in this way, I, dwelling in
their body also suffer. And when they cause harm to others through black
magic, they cause suffering to me, who dwell in their bodies as self
(396-400). If any person escapes from the clutches of this black magic, they
belabour them with their sly gossip. These demonical persons hurl sharp and
poisoned arrows of slander at chaste women, saints, men of charitable
disposition, great ascetics and monks, or devotees and magnanimous souls, who
are my favourite places of abode, which have become holy by the performance
of scriptural rites. 19. I always
throw such evil, hateful, cruel and vile men in the world into demonical
wombs. Now hear how I deal with
these sinful persons who are always hostile to me. (401- 405). Those, who
assuming a human body, bear hatred to the world, I deprive them of their
human form and deal with them as follows. I place these fools in the tamsic
orders in the dunghill of the hamlet in the form of afflictions or the drain-water
of the town in the form of worldly life. Then I make sure that they take
birth in the species of tiger, scorpion etc. in forests where they cannot
even have grass to eat. Suffering from pangs of hunger, they bite their own
flesh and after death take birth in the same order again and again. Or I give
them birth in the holes, where in the heat of their own poison, their skins
get parched (406-410). I do not allow these wicked persons to rest even for a
brief span of time taken by the exhalation of the breath. I do not release
them from their agonies, even if they have to remain in these conditions for
a number of kalpas. This in fact in the first step in the long journey
leading to their ultimate destination. Will they not then suffer greater
agonies when they reach their final destination? 20. Thus
attaining demonical wombs, they become deluded birth after birth and sink
into the lowest state; without attaining me, o son of Kunti. Because of their
demonical nature they sink into the vilest state. Then I deprive them of
whatever little solace they have in the body of the species of tiger etc.
(411-415) and throw them into the state of tamas, in which even darkness in
blacked out. This state of tamas is abhored by sin and dreaded by hell and
the travail caused by it makes toil giddy. The contact of these demonical
persons makes even filth more filthy, makes toil giddy. The contact of these
demonical persons makes even filth more filthy, makes heat more heated and
makes the abject fear tremble. They are detested even by sins, even
inauspicious things find their touch unpropitious and even pollution is
afraid of being polluted by them. O winner of wealth, in this way these vile
persons, after suffering birth in many tamasic species, ultimately reach this
tamas state (416-420). The faculty of speech mourns while describing this
state and the mind becomes startled by its remembrance. Alas, what means have
these fools accumulated to earn life in hell! Why do they cherish
unnecessarily this demonical nature which leads to such a dreadful fall?
Therefore, O Arjuna, you should avoid visiting the places where these
demonically endowed persons dwell. And do I have to tell you that you should
shun the company of those who possess in a great measure the six faults such
as hypocrisy? 21. This is
the triple gate to hell, which spells doom for the self-passion, anger and
greed; therefore, one should discard these three. O Arjuna, know that
wherever these three, passion, wrath and greed are in the ascendant, there is
sure to be an abundant crop of evil things (421-425). All miseries in this
world have posted them as their guides, so that they bring persons to meet
them. Or one can say that this triad forms and assemblage of all sins to push
the sinners into hell. So long as these three faults do not arise in man's
mind, the existence of hell is not known beyond the scriptures. Because of
them, calamities occur with ease, agonies become cheap and what is ordinarily
called ruin is not really so; these three spell real ruin. O great warrior,
this three-pointed spike of vile faults is verily a gate to hell (426-430).
He who receives these three wholeheartedly occupies a place of honour in the
assembly-hall of hell. It is for this reason, O Arjuna, I repeat again and
again that you should discard this evil triad of faults. 22. A person,
O son of Kunti (Arjuna), who is freed from these three gates of darkness,
practises what is good for him and then reaches the highest goal. One who becomes free from
this triad of mental disorders can think of achieving the four ends of human
life. So long as these mental disorders are active in anybody's mind, he will
not achieve weal. If anyone says that he wills, I am not going to listen to
him, so said lord Krishna. He further said, anyone who longs for his own good
or is afraid of his doom, should remain watchful and should not cherish these
three faults (431-435). If one can hope to cross the sea on the strength of
his arms after tying a stone round his belly or to survive after eating a
meal of deadly poison, then alone can one expect to achieve the goal of life
in association with passion, wrath and greed. So you should wipe them out
without leaving a trace of them. If one can break the chain of these three
faults, then one can walk comfortably on the path of happiness. He who has
got rid of these three faults becomes happy like a body freed from the three
disorders (phlegm, wind and bile) or like a town free from theft, malicious
gossip and a town free from theft, malicious gossip and harlotry or like a
mind free from three-fold affiliations. He then secures the company of
righteous persons and treads the path of liberation (436-440). Then on the
strength of the company of the virtuous persons and under the guidance of the
scriptures, he crosses the waste lowlands in the form of births and deaths.
Thereafter, he attains the beautiful spot in the form of Guru's grace, where
abides eternal bliss of self. There he meets the mother self, who is the acme
of affection, and in whose embrace the kettle-drum of the world existence
ceases to beat. Thus, he alone, who frees himself from passion, anger and
greed wins the prize of self. 23. (But) he,
who ignoring the scriptural injunctions, lives indulging his desires, does
not attain perfection, nor happiness nor the highest goal. Now he who has no liking
for the attainment of the self and who indulges in passion and the rest, he
brings his own ruin (441-445). He disregards the feathery Vedas, which are
uniformly kind to all and which show, like the headlight, the path of merit
and demerit. He shows scant regard to the rules of conduct laid down by the
Vedas, neglects his own interests and indulges the senses. He clings to
passion, anger and greed and does not ignore their dictates. Thus, he (giving
up the highway to liberation) enters the jungle in the form of wild conduct
and wanders freely there. He cannot free himself from these mental disorders
even for a moment and he does not even dream of getting out of their
clutches. In this way he loses the heavenly joys and cannot enjoy even the
pleasures of this world (446-450). If a Brahmin enters the river to catch
fish and is drowned, he incurs the obloquy of being a heretic. In this way,
in the pursuit of sensuous enjoyments, he loses heaven and gets into the clutches
of death. He thus gains neither the joys of heaven nor the pleasures of this
world; then why talk of his securing liberation? In view of this, whoever
under the urge of passion, strives for sensuous enjoyments, does not secure
either worldly or heavenly pleasures or achieve salvation. 24. Therefore
let the scriptures be your authority for determining what is your duty and
what is not. After knowing what is prescribed in the scriptures, you should
do your work in this world. For this reason, O dear
Arjuna, one who has solicitude for his own good, should not disregard the
dictates of the Vedas (451-455). A loyal wife wins the favour of her husband
and thereby secures her good. The disciple who moulds his conduct keeping in
mind the instruction of the preceptor, attains to the knowledge of the self.
Moreover, if a person has hidden his treasure in a dark place, he has to take
a lamp to get it back. In the same way, if one desires to master the four
ends of life, he must show profound reverence to the rules laid down by the
scriptures and codes of law (smriti). He should renounce what is forbidden by
them, and even if it be a kingdom, he should treat it as a blade of grass.
One should follow that is enjoined by the scriptures, even though it be
deadly poison (456-460). How can one who has such implicit faith in the Vedas
ever come to evil? O Arjuna, there is no mother in this world like the
scripture who protects her child from evil and promotes its well-being.
Therefore do not forsake this motherly scripture, which leads one to the
attainment of the supreme and devote yourself to her with single-mindedness.
O Arjuna, you are born in this world on the strength of your past deeds to
demonstrate the fruitful message of the scriptures and you have won for
yourself the nickname 'follower of Dharma' (meaning also younger brother of
Yudhishthira who is also known as Dharma). You should, therefore, not do
anything contrary to the Vedic precepts (461-465). You should judge the
propriety or otherwise of your actions with sole reference to the scriptures.
You should shun whatever is improper and carry out sincerely your duties to
their completion. O talented Arjuna, you now possess the signet-ring in the
form of intellect, which is held as valid all over the world. You have,
therefore, become fit to guide the world by your conduct on the righteous
path. In this way, the lord
explained to Arjuna the characteristics of the demonical nature and also the
way of escape from it. Now Arjuna will question the lord on the nature of faith;
please listen to it attentively (466-40). I am telling you though the grace
of Shri Nivrittinatha what Sanjaya said to Dhritarashtra at the behest of
sage Vyasa. O saints, if you look at me with your kind glances, I shall be as
great as yourselves. Shri Jnanadeva says, kindly show me the favour of your
attention so that I shall achieve my cherished object (471-475).
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