(e) Aparasparasambhūtam. “Non ex certa causarum successione" (Lassen). Burnouf translates it, rather widely, "Que le monde est composé de phénomènes se poussant l'un l'autre." Lassen has shown that aparaspara means "Not proceeding from one to another by way of succession." They deny such a succession in the order of development or creation as the Sankhya or Yoga system taught. Ananda and Sridhara say that they assign the creation of the world to an union of male and female, meaning probably that the world was supposed to be formed purely from natural causes. (f) Chintam pralayāntām. Lassen translates the passage, "Leto omnia finire," and with him Burnouf and Thomson agree. Lorinser and Telang interpret it as meaning that their thoughts end with death. The words do not seem to express any speculative opinion of such persons on the exist ence or non-existence of a future life, but that they think only of the present. They ignore everything beyond death, caring only for the enjoyments of the present world. Srīdhara says, "that of which death is the end or limit." (g) Dambhena. Dambha means deceit, hypocrisy, and also pride, presumption. Telang's translation is "merely for show;" "Ad simulationem sanctitatis" (Lassen). Sridhara says, "without faith." (h) Darkness is a name for Naraka or Pātāla, the infernal regions. READING THE SEVENTEENTH.1 ARJUNA spoke. What is the state, O Krishna! of those who offer sacrifice and are endowed with faith, but yet forsake the ordinances of sacred books? Is it one of "goodness," "passion," or "darkness" (the modes or elements of Nature)? THE HOLY ONE spoke. The faith of embodied (natures) is of three kinds, and arises from the individual nature of each.2 It is "good," passionate," or "dark" in kind. Hear now these (kinds). tr The faith of every one, O son of Bharata! is conformed to his real nature. That which is the (object of) faith for the man who believes, even such is he. "Good" men worship the Devas; men of "passion," the Yakshas and Rakshasas; others, men of "darkness," the hosts of Pretas and Bhutas.4 1 In chap. xiv. the nature and action of the three modes, which are the constituent elements of Nature (Prakriti), have been described. Here their action is shown upon the faith of mankind and their religious and other works. 2 It is according to the swabhāva, or individual nature of the man, determined, as the Hindu commentators assert, by the actions of the preceding life. Sankara's gloss, in the next distich, is "endowed with a distinguishing formation or faculty (sanskāra). 3 For an explanation of these words-Yakshas and Rākshasas— see p. 103. 4 Pretas and Bhutas are a foul kind of demons, who haunt graveyards. Their worship is a low, degrading kind of fetichism. L 5 ΙΟ The men who practise austerities of a severe kind not ordained by sacred books,1 being wholly given up to dissimulation and self-conceit; full of lust, passion, and violence; Torturing the fools!-the mass of elements seated in the body, and Me also who dwell within it; 2 know that these have the resolves of Asuras. But the food which is pleasant to each (kind) is also threefold: so also are sacrifice, penance, and almsgiving. Hear now the distinctions of these. The foods which give an increase to life, substance, strength, health, well-being, and joy (a); which are savoury, fat, substantial, and cordial, are the foods which are pleasant to the "good." Foods that are strong in savour, sour, salted, overhot, pungent, harsh, and inflaming, which produce pain, grief, and disease, are the foods desired by men endowed with "passion." And that which is stale (b), which has lost savour, is stinking and corrupt, which is even refuse and filthy, is the food dear to men of "darkness." A sacrifice which is offered without desire for gain and 1 Mr. Thomson thinks the Vedas are not alluded to here in the word śāstras but only the Yoga-sutras, attributed to Patanjali. The Vedas were, however, not formally rejected by the author of the Bhagavad Gita, though practically ignored by the perfect devotee. We may assume that a wider range is given to the word than Mr. Thomson suggests. It is interesting to observe that our author could protest against the foolish austerities practised by the lower class of devotees. 2 Cf. chap. xvi. 18. The individual soul, proceeding from the Supreme Brahma, is spoken of as being that Spirit himself, and here the poem has a Vedāntist tinge. Both Kapila and Patanjali taught that each soul is a separate entity, and perhaps our author meant only to assert that each soul is an emanation from Brahma. 15 according to rule, in saying, "Sacrifice must be done," with a resolved mind, is "good." But the sacrifice which is offered for the obtaining of reward and for ostentation, know, O best of Bharatas! that this is of the nature of " passion." The sacrifice which is offered against the rules,1 without giving of food, without holy hymns 2 and Brahman-fees,3 and devoid of faith, is declared to be "dark.” Reverence given to gods, Brahmans, spiritual guides, and the wise, with purity, uprightness, a Brahmacharin's vow, and innocence, are called the penance of the body. Speech that causes no agitation,5 is truthful, pleasant, and good, with diligence in solitary readings, these are called the penance of speech. Serenity of heart, equanimity, silence, self-control, and purity of nature, these are called the penance of the heart (manas). This threefold penance, practised in perfect faith by devout men, who seek no gain therein, is declared to be "good." 1 Without the prescribed ceremonial. (See Asiat. Res. vol. v. p. 345.) Here the same spirit of compromise is manifest that we find in other parts of the poem. The perfect Yogin is indeed above all outward acts of devotion (see p. 137); but such acts are allowable as a means of gaining the higher state of the true devotee, or for those who cannot rise to a state of pure mental devotion (yoga). 2 The mantras are the Vedic hymns. 3 The dakshiņā, or fee given to the officiating Brahman. The efficacy of the rite was supposed to be, in some degree, dependent on these 4 A young Brahman under tuition, who has taken a vow of chastity. Neither irritating nor indecent; not causing any excitement of anger or lust. K. T. Telang translates udrega by "sorrow," but this meaning is too limited. 20 The penance that is done in order to gain a good reception, honour, and reverence (c), and is done also in hypocrisy, is called "passion-born;" it is unstable and transient. The penance that is done from a foolish purpose (d), for the torture of one's self or to cause the ruin of another,1 that is called "dark." The gift of alms which is made in saying, "This must be given," to one who cannot return it, in a proper place and time and to a worthy object (e), is called "good." 2 But that which is given for the sake of return or on account of gain hereafter, or is given reluctantly, that is regarded as "passion-born." The gift which is given ungraciously or with disdain, at an improper place and time or to unworthy objects, is called "dark." [OM, Tat, Sat, thus has been handed down the three 1 Severe austerities were supposed to give supernatural power, which a Yogin will use, or affect to use, against any who may offend him. Cf. Manu xi. 239: "Whatever is hard to be surınounted or obtained, or reached or effected, is all to be accomplished through religious austerities (tapas), of which the power can hardly be surpassed." 2 The Hindu commentators explain this passage in accordance with their own religious tendencies. A proper place is a holy place such as Benares a proper time is during an eclipse, or at the full moon, the eleventh day of the moon, or the morning (Lorinser). 3 That is, in the hope of heaven and the rest (Sridhara). He also explains pariklishṭam (reluctantly), by "with trouble of mind." 4 OM. See chap. i. 1. Tat (That) is used in the common religious phrase, Tat tuam asi, Thou art that, i.e., the whole universe, as it is usually explained; but more strictly it denotes the absolute existence of all things in him. Śridhara says it means Brahma and the other gods of revelation (śruti). Śankara says that these words have been handed down in the Vedantas. Sat is used by Manu to denote the Supreme Being. "He who is sat ('that which is,' Sir W. Jones), Cause, Unmanifested, produced the creative ... Power (Purusha = male), celebrated in the world as Brahmā” (i. 2). This is the Vedantist use of the |
