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9—14] THE UNIVERSAL FORM. 281 12. If the splendour of

a thousand suns were ever to present itself at once in the sky, that
would be like the splendour of that Mighty Being, Jh the shy: in
antariksha or the middle loka ; or in the heavenly region, which
forms the third (from here). The Mighty Being : the Universal Form.
— If no such thing can ever exist, then the splendour of the
Universal Form excels all else. Moreover, 13. There, in the body of
the God of Gods* the son of Pa^da then beheld the whole world
established in one, and separated into many groups. There : in the
Form. Mcmy groups : Devas, Pitns, men and other sorts of beings.
The son of fandu .* Arjuna. God of Gods : Hari. 14. Then he,
Dhanawjaya, filled with amazement, with his hair standing on end;
bowed down with his head, and, with joined palms, thus addressed
the God. Then: having seen Him. The God: putting on the Universal
Form. With joined palms : in order to bow down.
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282 THE BHAGAVAD GITA. [DlS. XL How P — Arjuna

declares his own experience, viz., that he sees the Universal Form
shewn by the Lord: i#a mi*pjti® nmn. II %** u Arjtma said: 15. I
see all the Gods, O God, in thy body, as also hosts of various classes
of beings : Brahma, the Lord, seated on the lotus-seat, and all iftshis
and heavenly serpents. Various classes of beings: both animate and
inanimate, and of various forms. Brahma : the Four-faced, the Lord
of creatures. He is seated in the centre of the Earth-Lotus, on the
Meru which forms the cup or seed-vessel as it were of the Earth-
Lotus. Bishis; such as Vasishflaa. Serpents: such as Vasuki. «?wm
fMHrc fewr II \§ 11 16. I see Thee of boundless form on every side
with multitudinous arms, stomachs, mouths and eyes ; neither Thy
end nor the middle nor the beginning do I see, O Lord of the
Universe, O Universal Form. Middle : what lies between two
extremities.
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14—19] THE UNIVERSAL FORM. 283 Moreover, 17. I see

Thee with diadem, club, and discus; a mass of splendour shining
everywhere, very hard to look at, all around blazing like burning fire
and sun, and immeasurable. Immeasurable : whose limits cannot be
fixed. Vishnu is one* with the Unconditioned. From this vision of Thy
power of Yoga (wonder-working) I infer, ?sfiT$jx m& ^%r©3*i ^fto
ikw® it foreran 1 18. . Thou art the Imperishable, the Supreme
Being worthy to be known. Thou art the great Abode of this
Universe ; Thou art the undying Guardian of the Eternal Dharma,
Thou art the ancient Purusha, I deem. To be known : by seekers of
liberation. The Univeral Form (continued.) Moreover, ^iNrcrT fsRmt
wan IMS II
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284 THE BHAGAVAD GITA. [DlS. XI. 19. I see Thee without
beginning, middle or end, infinite in power, of manifold arms ; the
sun and the moon being Thy eyes, the burning fire Thy face ;
heating the whole Universe with Thy radiance. €f rs^i ??qgR
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19— -23] THE UNIVERSAL FORM. 285 These hosts of Suras

.* these warriors now fighting all, of them Devas,— the Vasus and
others, — who have incarnated themselves as human beings for
lightening the earth's burden. They are seen entering into Thee.
Some of them only call out to Thee, unable even to flee. Having
discovered portents and other forebodings of evil as the war
approached, the great Uishis and Siddhas say * May it be well for
the world ! * and offer their prayers to Thee in full hymns. The
wonder fulness of the Universal Form Moreover, 22. The Budras,
Adityas, Vasus, and Sadhyas, Visvas and Asvins, Maruts and
Ushmapas, hosts of Gandharvas, Yakshas, Asuras, and Siddhas, —
they are all looking at Thee, all quite astonished. TJshmapas : a
class of Pitfis. Gandharvas : such as Haha and Huhu- Yakshas : such
as Kubera. Asuras : such as Virochana, Siddhas ; such as Kapila, The
terribleness of the Universal Form. For, q^q q|% qpra&4i{.
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286 THE BHAGAVAD GITA. [DlS. XI. 23. Having seen Thy
immeasurable Form, possessed, O Mighty- armed, of many mouths
and eyes, of many arms and thighs and feet, and of many stomachs,
and fearful with many tusks, the worlds are terrified, and I also. The
worlds : all living creatures in the world. Here follows the cause (of
my terror) : fit * m^Tm m ^ fWr 11 *tf u 24. On seeing Thee (Thy
Form) touching the sky, blazing in many colours, with mouths wide
open, with large fiery eyes, I am terrified at heart and find no
courage nor peace, O Visrwu. Many colours: fearful, putting on
different shapes. Wherefore ?— 25. Having seen Thy mouths which
are fearful with tusks and resemble Time's Fires, I know not the four
quarters, nor do I find peace ; be Thou gracious, O Lord of Gods and
Abode of the Universe I Time's Mres : the fires which consume the
worlds at the time of dissolution (pralaya). I kuow not the four
quarters : I cannot distinguish the East and the West, I cannot
discriminate the different quarters.
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23—28] THE UNIVERSAL FORM. 287 Ar juna's vision of the

defeat of the enemy. My fear, too, of defeat at the hands of others is
gone; for 26 — 27. And all the sons of Dhritarash/ra, with hosts of
princes, Bhishma, Dronz and that son (Kama) of a charioteer, with
the warrior chiefs of ours, enter hurrying into Thy mouth, terrible
with tusks and fearful to behold. Some are found sticking in the gaps
betwixt the teeth with their heads crushed to powder. Sons : such as
Duryodhana. Ours ; such as DhrisWadyumna. Sticking ; like a piece
of flesh. How do they enter into Thy mouth ?— Arjuna'says :
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288 THE BHAGAVAD GITA. [DlS. XL 28, As many torrents of

rivers flow direct towards the sea, so do these heroes in the world of
men enter Thy flaming mouths. These: such as Bhishma . Why and
how do they enter ? — Arjuna says : *tot stCtr sstssif qcTf r: !%t%
*mm sri^r: 1 29. As moths hurriedly rush into a blazing fire for
destruction, just so do these creatures also hurriedly rush into Thy
mouths for destruction. The splendour of the Universal Form. But,
ifSsu^ TOflTi* ^rtt^ t? 3o. Thou lickest up devouring all worlds on
every side with Thy flaming mouths, filling the whole world with
flames. Thy fierce rays are blazing forth, O Vishwu. Vishm * all-
pervading. Because Thou art so fierce, wherefore,
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28 — 33] THE UNIVERSAL FORM. 289 31. Tell me who thou

art, so fierce in form. I bow to Thee, O God Supreme ; have mercy. I
desire to know Thee, the Original Being. I know not indeed Thy
doing. The Lord's advent for destruction of worlds, The Blessed Lord
said : 32. I am the mighty world-destroying Time* now engaged in
destroying the worlds. Even without thee, none of the warriors
arrayed in hostile armies shalt live. Warriors : Bhishma, Drcma,
Kama and others. Such being the case. m^ facero $m ftiStaratf m
*wrarfH t\u\\ 33. Therefore do thou arise and obtain fame. Conquer
the enemies and enjoy the unrivalled dominion. By Myself have they
been already slain ; be thou a mere instrument, O Savyasachin.
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290 THE BHAGAVAD-GITA* [DlS. XL Fame : that Bhishma

and other atirathas (great warriors) arrayed in the hostile army,
unconquerable even to Devas, bave been defeated by Arjuna. Such
a fame is the result only of good karma. Enemies : such as
Duryodhana Savyasachin : Arjuna who could shoot arrows even with
the left hand. 34. Dro^a and Bhishma, Jayadratha, Kama and other
brave warriors, — these, killed by Me, do thou kill; fear not, fight,
thou shalt conquer the enemies. The lord speaks of these warriors —
whom Arjuna had any reason to fear — as killed by Himself. Now it
is evident why there should be any hesitation (on the part of Arjuna)
concerning Droraa and Bhishma Drowa was his teacher in the
science of archery, was possessed of celestial weapons and was
especially his (Arjuna's) own dear greatest Guru. Bhishma had his
death at his own command and was possessed of celestial weapons.
He once entered into a single combat with Parasu-Rama and was not
defeated. As to Jayadratha, bis father was engaged in austerity,
firmly resolved that *' whoever causes my son's head to drop down
on earth, his head too shall fall." Kama, too, was furnished with an
unerring Sakti (missile) given him by Indra. He was a son of the sun,
born of a maiden- Wherefore he 'is also mentioned by name*
Mmm%e$ • such as Duryodhana.
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33—36] THE UNIVERSAL FORM. 291 Arjuna's adoration of

the Universal Eorm. * «•. *\ Sa« jaya said : 35. Having heard that
speech of Kesava, the crowned one (Arjuna), with joined palms,
trembling, prostrating himself, again addressed Krishna, stammering,
bowing down5 overwhelmed with fear. When a man is overpowered
with fear or with love, his eyes become full of tears, owing to the
attack of pain or owing to the rise of joy ? then his throat, is choked
up with phlegm, and this again causes indistinctness and dulness in.
speech. Thus did Arjuna speak in a stammering tone. Sa»jaya*s
speech on this occasion is very significant — .How? — Sanjaya
hoped-that on seeing that his (Dhritarashira's) son would certainly
be killed for want of support if the unconquerable four, including
Drowa, should be killed by Arjuna, Dhntarashira might despair of
success and bring about peaceThus he hoped there would be
happiness to both. Even to> this, Dhntarashtfra did not listen, owing
to mighty Destiny. wi mm$% ^ ft^^frj II \§ ti
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292 THE BHAGAVAD-GITA. [DlS. XL Arjuna said: 36. It is

meet, O Hrishikesa, that the world is delighted and rejoices by Thy
praise ; Rakshasas fly in fear to all quarters, and all hosts of
Siddhasbow to Thee. Praise : description of Thy glory. This verse
may bealso rendered so as to mean : The Lord is the proper object
of delight and love, for the Lord is the Self of all and the Friend of all
beings. Siddhas : such as Kapila. It is meet that sucn should be the
case so far as Thou art concerned. For the following reason also the
Lord is the object of delight, etc. X 'N _____ 37. And how should
they not, O Mighty Beings bow to Thee, Greater (than all else), the
Primal Cause even of Brahma, O Infinite Being, O Lord of Gods, O
Abode of the Universe ; Thou art the Imperishable, the Being and
the nonBeing, That which is the Supreme. Brahma: the
Hirawyagarbba. (Because Thou art theMighty Being), therefore Thou
art the proper object of delight and worship. Thou art the Supreme
Being, as revealed in the Vedantas (Upanishads) : Thou art the Sat
and the Asat. The existent, as well as the non-existent*—*, e., that
with reference to which arises our consciousness of nonexistence,—-
form the upadhis (conditions) of the Aksbara, on
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36—393 THE UNIVERSAL FORM. 293 account of which He

is spoken -of as the So* or the A-sat, the existent or the non-
existent- In reality, the Imperishable (Akshara) whom the Veda-
knowers speak of transcends the Sat and the -4-safc, and He is
Thyself and none else. He again extols the Lord thus : 38. Thou art
the Primal God, the Ancient Purusha; Thou art the Supreme Abode
of all this, Thou art the Knower and the Knowable and the Supreme
Abode. By Thee is all pervaded, O Being of infinite forms. Primal
God,-, because Thou art the creator of the Universe. Purusha : so
called because He lies in the body. Abode : that in which the
Universe rests during the Great Pralaya and such other periods.
Ehower : of all the knowable things. SujpreTne Abode : of Vish«u.
Moreover, wrqftrcw svforra$9 i 39. Thou art Vayu, Yamaf Agni,
Varo»a, the Moon, Prajapati, and the Great Grand-Father. Hail ! Hail
to Thee 1 a thousand times, and again and again hail 1 hail to Thee
!
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294 THE BHAGAVAD-GITA. [DlS. XL Trajapati : such as

Kasyapa. Great Grand-Father : the father even of Brahma. Again:
This shows Arjuna's dissatisfaction due to his extreme faith and
devotion.
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39—43] THE UNIVERSAL FORM. 295 41-42. Whatever was

rashly said by me from carelessness or love, addressing Thee as
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296 THE BHAGAVAD-GITA. [DlS. XI, Thy equal exists not :

for there cannot be two Iavaras or Lords ; if there were more than
one Isvara, the world could not get on as it now does.* When even
Thy equal exists mot, how can there exist a being superior to Thee P
Because it is so, m^r !P^ ^* ^3* 44, Therefore, bowing down,
prostrating my body, I implore Thee9 adorable Lord, to forgive. It is
meet Thou shouldst bear with me as the father with the son, as
friend with friend, as the lover with the beloved. As the father, etc,
As a father forgives his son's offences. Ar jnaa's prayer for the Lord's
resumption of His usual form *m% \n^ srnftwrar II tf^ n * When
one Iswara desires .to create, another may desire to destroy. There
is no guarantee that all the different Isvaras would he of one mind ;
and as they would all be independent of each other, the effort of one
Isvara in one direction would be neutralised by that of another in the
opposite direction. The world could not exist as it exists now. — (A).
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44—47] THE UNIVERSAL FORM. 297 45. I am delighted,

having seen what was unseen before ; and (yet) my mind is
confounded with fear. Show me that form only, O God; have mercy,
O God of Gods, O Abode of the Universe. What was unseen hefore ;
the Universal Form never before seen by me or anybody else.
Therefore show me only *hat form (which Thou wearest) as my
friend. 46. I wish to see Thee as before, crowned, possessd of the
club, with the discus in. the hand, in Thy former form only, having
four arms, O Thousand-armed, O Universal Form. Thy former form :
as the son of Vasudeva. Thousandarmed : referring to the Universal
Form manifested at present. Withdrawing Thy Universal Form, do
Thou put on Thy former one. The Lord resumes His usual form.
Seeing Arjuna afraid, the Lord withdrew the Universal Form ; and
consoling Arjuna with sweet words, He said :
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298 THE BHAGAVAD-GITA. [DlS. XL The Blessed Lord said :

47. By Me, gracious to thee, O Arjuna, this Supreme Form has been
shown, — by my sovereigu power — full of splendour, the All, the
Boundless, the Original Form of Mine, never before seen by any
other than thyself. The Lord praises that Form on the ground that '
Thou (Arjuna) shouldst be considered to .have attained all thy ends
by this vision of My Form-* 3§ &3rN iwfrc II tf* n 48. Not by study
of the Vedas and of the sacrifices, nor by gifts, nor by rituals, nor by
severe austerities, can I be seen in this Form in the world of man by
any other than thyself, O hero of the Kurus. Though a regular study
of the four Vedas includes that of the sacrifices also, the study of the
sacrifices is separately mentioned in order to imply that a knowledge
of the sacrifices is necessary* Rituah : such as Agnihotra* Austerity
* such as Chandraya«a.f # Some believe that the study of the Vedas
consists in learning the texts by rote without understanding the
meaning. It is therefore necessary to separately enjoin that the
meaning of the Vedas. i.e., of the nature of the sacrifices treated of
in them, should also be learnt, — (B.) f * It consists in ' diminishing
the daily consumption of food by one mouthful, every day for the
dark half of the month beginning with 15th at the full moon until the
quantity is reduced to zero at the new moon and then increasing it
in like manner during the fortnight of the moon's increase,'
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47 — 51] THE UNIVERSAL FORM. 299 s^grff: sf??r?RTj

w*?st^ 49. Be not afraid nor bewilderd on seeing such a terrible
form of Mine as this ; free from fear and cheerful at heart, do thou
again see this My former form. Former form : which is so dear to
you, — four-arme d5 wearing a conch, discus and a club; Sawjaya
said : 50. Having thus spoken to Arjuna, Vasudeva again showed His
Own form ; and the Mighty Being, becoming ' gentle in form,
consoled him who was terrified. His Own : as born in Vasudeva's
family. #? nig* 3* w
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300 THE BHAGAVAD-GITA. [DlS. XL Arjuna said. 51. Having

seen Thy gentle human form, O Janardana, now I have grown
serene, and returned to my nature. Devotion as the sole means to
the realization of the Universal form. The Blessed Lord said : 52.
Very hard to see is this Form of Mine which thou hast seen ; even
the Devas ever long to behold this Form. Long to behold : though
they long to see the form, yet they have not seen It as you have
done, nor shall they ever see It. 53- Not by Vedas, nor by austerity,
nor by gifts, nor by sacrifice, can I be seen in this Form as thou hast
seen Me. How canst Thou be seen ? — Listen : tost ?3R?*rar ssr*Bi
^fttfcsrrssf* 1 54. But by undistracted devotion can, I, of this Form,
be known and seen in reality, and entered into, O harasser of thy
foes.
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51—55] THE UNIVERSAL FORM. 301 Undistraoted devotion

(Bhakti) : that devotion which never seeks any other object except
the Lord, and in virtue of which no object other than Vasudeva is
cognised by any of the senses. Of this Form: of the Universal Form.
By this sort of devotion it is possible not only to know Me as
declared in the sastras, but also to intuitively realise Me as I am, and
to enter into Me, i.e., to obtain liberation. The essence of the whole
teaching of the Gita Now the essential teaching of the whole Gita-
sastra which conduces to Highest Bliss will be summed up here, the
teaching being such. as every one should follow: 55. He who does
works for. Me, who looks on Me as the Supreme, who is devoted to
Me, who is free from attachment, who is without hatred for any
being, he comes to Me, O Paw*2ava. A servant works for his master,
but he does not look upon that master as the highest goal for him to
reach after death; but My devotee works for Me aud also looks on
Me as the Supreme Goal ; I am this Supreme Goal. He is devoted to
me ; he serves Me alone in all manner of ways, with his heart and
soul. He is not attached to wealth, to progeny, to friends, to wife, to
kinsmen, or to pleasures ; for them he has no attachment or love.
He cherishes no feeling of enmity for any of the creatures, even
though these latter may have done, great injury to him. Such a man
comes to Me. I am his highest Goal, and he seeks nothing else. This
is the teaching I have to offer to thee, O Pa«<2ava.
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TWELETH DISCOURSE. BHAKTI-YOGA. Wlio are superior—

tlie worshippers of Isvara, or the worshippers of Akshara ? Now
Arjuna is supposed to have addressed the Lord thus : — In the
discourses beginning with the second and ending with the tenth
which treats of Divine Glories,' Thou hast taught the worship of the
Supreme Self, the Imperishable (Akshara) Brahman, devoid of all
upadhis (conditions) ; and Thou hast also taught here and there
worship of Thyself as the Lord of the Universe, associated with the
upadhi (condition) of that energy (sattva) which has the power of
carrying on all evolutionary process . and of knowing everything.
And in the (eleventh) Discourse treating of the Universal Form, Thy
Primal Form as Isvara manifesting itself as the whole Universe has
also been shown by Thee for the same purpose of worship. And
having shown that Form, Thou hast exhorted me to do works for
Thy sake only (xi- 55)* and so on. Wherefore, I ask of Thee with a
desire to know which of these two ways is the better. « __ Arjuna
said : i. Those devotees who, always devout, thus contemplate
Thee, and those also who (contemplate) the Imperishable, the
Unmanif est,— which of them are better versed in Yoga ?
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1—2] BHAKTI-YOGA. 303 Thus : referring to what -was said

in the last preceding Terse. ' He who does works for Me ' (xi. 55) -
and so on. Always devout : engaged without intermission in doing
works for the Lord's sake and in doing other things taught before,
steadfast in mind. These devotees, seeking nobody else for their
refuge, meditate on Thee in the Universal Form just manifested.
There are others who, having abandoned all desires and renounced
all actions, meditate on the Imperishable (akshara) Brahman — also
described above,— who is unmanifest (avyakt'a, ie.f
incomprehensible to the senses), as devoid of all upadhis or
conditions. — That indeed is said to be manifested (vyakta) which is
visible to the senses, as the root of the word 'vyakta1 implies; but
this, the Imperishable (Akshara), is not so. — These others meditate
on the Imperishable, the Unmanifested, as defined by other
attributes to be enumerated below. Of the two classes, who are
better versed in Yoga ? The worshippers of Isvara. The Lord says :
As to the worshippers of the Imperishable (Akshara) who see rightly
and have abandoned desires, let them remain ; we shall say later on
what has to be said regarding them. But as regards the others :
sn^T TO^ard it gjRmr srar: u * \\ The Blessed Lord said : 2. Those
who, fixing their thought on Me, contemplate Me, always devout, ,
endued with supreme faith, those in my opinion are the best Yogins.
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304 THE BHAGAVAD-GITA. [DlS. XIL Those devotees

(bhaktas) who fix their mind on Me in the Universal Form, the
Supreme Lord, and worship Me as the Governing Lord of all Masters
of Yoga, who is omniscient, whose vision is free from the timim
(purblindness) of attachment and other evil passions, — they who
always contemplate Me steadfastly (in the manner described in the
closing verse of the preceding discourse), endowed with supreme
faith, — these, I think, are the best Yogins. Indeed, they pass their
days and nights in incessant thought of Me. Wherefore it is but
proper to speak of them as' the best Yogins. The worshippers of
Akshara Are not the others, then, the best Yogins ?— Stop ; hear
thou what I have to say regarding them : n m*g*fa *??&* slajjrrts
*m? is * If 3 — 4. Those who ever contemplate the Imperishable,
the Indefinable, the Unmanifest, the Omnipresent and the
Unthinkable, the Unchangeable, the Immutable, the Eternal,—
having restrained all the senses, always equanimous, intent on the
welfare of all beings, — they reach Myself. Because the Imperishable
(Akshara) is unmanifest, He is not accessible to words and cannot
therefore be deBned. He is unmanifest, not manifest to any of the
organs of knowledge. They contemplate the Imperishable
everywhere all round.— Contemplation (Upasana) consists in
approaching
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2 — 5] BHAKTI-YOGA. 305 the object of worship by way of

meditating it according to the Teaching (sastra) and dwelling for a
long time steadily in the current of same thought (continuous) like a
thread of descending oil. — The Imperishable who is the object of
contemplation is thus qualified: He is omnipresent, pervading all like
the akasa. He is unthinkable, because He is unmanifest. Whatever is
visible to the senses can be thought of by the mind also j but the
Akshara is invisible to the senses and. is therefore unthinkable. He is
unchangeable (Kutfastha)— •' Kufo' means a thing which is good to
all appearance but evil within. Accordingly it refers here to that seed
of samsara — including avidya (nescience) and other things, —
which is full of evil within, designated by various terms such as
Maya,, Avyakrita (undifferentiated), as ia Svetasvataropanishad (iv.
10) and in the Gita (vii. 14,) c Kufestha ' means He who is seated in
Maya as Its Witness, as Its Lord. — Or. 'Kufastha' may mean *
remaining like a heap.' Hence He is immutable and eternal. They
who contemplate the Imperishable, curbing all their senses, and
always equanimous whether they come by the desirable or the
undesirable, — they come to Myself. — It needs indeed no saying
that they come to Me ; for, it has been said that ' the wise man is
deemed My very Self (vii. 18). Neither is it necessary to say that
they are the best Yogins,— seeing that they are one with the Lord
Himself. But, 8WW ft Tf^|:^ ^H^rf^CTRRt II H || 5. Greater is their
trouble whose thoughts are set on the Unmanifest ; for, the Goal*
the Unmanifest, is very hard for the embodied to reach. Great
indeed is the trouble of those who are engaged irt
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306 THE BHAGAVAD-GITA. [DlS. XIL doing works for My

sake, and so on ; but greater still is the trouble of those who identify
themselves with the Imperishable and contemplate the Supreme
Reality, — the trouble arising from the necessity of having to
abandon their attachment for the body. The Goal, the Imperishable,
is very hard for the embodied to reach, — for those who are
attached to their bodies. Therefore* their trouble is greater.
Salvation by worship of Isvara. Later on, we shall describe the
conduct in life of the worshippers of the Imperishable (Akshara-
Upasakas.) 9R?$ta sm* *rf «ipr wwm it ^ 11 *WTfa * facrw?
*R»iAftra^hP5rT^ II ^ ii 6—7. But those who worship Me,
renouncing all actions in Me, regarding Me Supreme, meditating on
Me with exclusive devotion (Yoga) ; for them whose thought is fixed
on Me, I become ere long, O son of Pritha, the deliverer out of the
ocean of the mortal samsara. Me : the Isvara, the Lord. Exclusive :
having no other object of worship except Myself, God in the
Universal Form. Devotion (Toga) : samadhi or steadfastness of mind.
Those who are engaged in contemplating Me exclusively, I, the Lord,
will lift up from the ocean of mortal sswwsara, since their thoughts
are fixed on Me in the Universal Form.— Samsaraisan ocean,
because it is very hard to cross beyond it. Because it is so, therefore,
* Because of the necessity there is for abandoning attachment to tie
body,
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5—10] BHAKTI-YOGA. 307 fv\ RerT%s*rT% «wfa ^r^r ^

^ mm \\ c \\ 8. Fix thy mind in Me exclusively, apply thy reason to
Me. Thoa shalt no doubt live in Me alone hereafter. Fix thy mind
(manas) — thy purposes and thoughts— in Me, the Lord in the
Universal Form. Fix in me thy reason (buddhi) also which resolves
and determines. — What will be the result ?— Listen : Thou shalt
without fail abide in Me as Myself, on the death of this body. Thou
shalt not doubt it. Abhyasa-Yoga. m Bra swi«n^ * OT&fa iiw \m^i \
g. If thou art unable to fix thy thought steadily on Me, then by yoga
of constant practice do thou seek to reach Me, O Dhanawjaya. If you
cannot fix your thought on Me steadily in the manner I have
mentioned, then seek thou to reach Me in the Universal Form, by
yoga of constant practice (abhyasa-yoga). Practice (abhyasa)
consists in withdrawing thought from all quarters and fixing it again
and again on one particular object * Abhyasa-yoga ' means
samadhana or steadfastness of mind acquired by such practice.
Service of the Lord, Upshift wlfa fip€T%^I^T% it
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308 THE BHAGAVAD-GITA. [DlS, XII* Even doing actions

for My sake, thou shalt attain perfection. Even if thou doest mere
actions for My sake without practising yoga, thou shalt attain
perfection ; — thou shalt first attain purity of mind, then yoga or
steadfastness, then knowledge, and then perfection (moksha).
Abandonment of the fruits of actions. ii. If thou art unable to do
even this, then refuged in devotion to Me, do thou abandon the
fruits of all actions, self controlled. If thou canst not even be intent
on doing actions for My sake as thou hast just been taught, then do
thou perform actions renouncing them all in Me, and abandon the
fruit of those actions. Now He extols the abandoning of the fruits of
all actions : 12. Better indeed is knowledge than practice ; than
knowledge is meditation more esteemed; than meditation the
abandonment of the fruits of actions • on abandonment, peace
follows immediately.
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10—12] BHAKTI-YOGA. 309 Knowledge is better than

practice* accompanied with ignorance ; t better than that knowledge
is meditation idhyana) with knowledge ; better than meditation with
knowledge is the abandonment of the fruits of actions, From such an
abandonment of the fruits of actions, accompanied with the
qualification + mentioned above, cessation of samsara and of the
cause thereof follows immediately ; it admits of no delay.
Abandonment of the fruit of all actions is taught as a means to Bliss
in the case of an ignorant person engaged in action, oniy when
unable to tread the paths taught before, but not at first. Wherefore
the act of abandoning the fruit of all actions is merely extolled by the
declaration, in this ■verse, of the superiority of one over another ;
for it has been taught as the course to be adopted when a man is
unable to follow the paths already taughtlf In what way does it (the
declaration) form a mere praise P In the Kaftiopanishad (vi. 34) it is
said that immortality results from the abandonment of all objects of
desire ; and this is a truth quite familiar *f to all. And all objects of
desire are fruits of actions enjoined in the sruti and in the smriti. In
the case of the enlightened person who is steadily * Abhyasa
(practice) — occuring in the text and the commentary — may mean
either (1) the act of listening to the teaching of the srutis with a
view to obtain knowledge, or, (2) the practice of dhyana with a firm
resolve. — (A.) f Two different readings are found here in the MSS.
of the bhashya : (1) viveka-purvakat, and (2) aviveka-purvakat. The
former would mean 'accompanied with discrimination.' I The
qualification being 'self-controlled.' (xii. 11}.— -(A-) «J The
abandonment of the fruits of actions forms here the subject of
praise, because it is the path intended to be taught iu this
connectioa -(A.) F As taught in the sruti. (Vide Br'u Up 4— 4r~6)—
£A.)
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310 THE BHAGAVAD-GITA. [DlS. XlL engaged in

contemplation, peace immediately follows the abandonment of
desires. Now mere abandonment of desires constitutes a factor of
even an ignorant man's abandonment of the fruits of actions ; and
because of this point of similarity, mere abandonment of the fruits of
all actions is praised— with a view to create a desire to follow the
course— in the same way that, in saying that the ocean was drunk
by the brahma;*a sage Agastya, even the brahmanas of this age are
praised for the mere reason that they too are brahmanas. Thus, it
has been taught that Karma-yoga accompanied with the
abandonment oJ the fruits of actions is a means to Bliss. The life of
tbe Akshara-upasakas. Here, it is by presupposing a distinction
between Isvara and Atman, the Lord and the Self, that Yoga —
which consiste in concentrating thought on the Lord, on the
Universal Form,— and the performance of works for the sake of the
Lord have been taught. As it is hinted — in the words ' If thou art
unable to do this either' (xii. 11)— 'that Karma- Yoga is associated
with ignorance (ajnana), we should understand that the Lord here
means to say that Karmayoga is not meant for the worshipper of the
Akshara, for him who sees no distinction (between the Lord and the
Self). Similarly, the Lord shows the impossibility of the worship of
the Akshara to a Karma-yogin. To explain : Having — in the words '
They reach Myself (xii. 3) — declared that the worshippers of the
Akshara are independent as regards the attainment of liberation
(kaivalya), the Lord (xii. 7) has shewn — in the words ' for them I
become the deliverer * (xii. 7^— that the others are dependent on
the Lord, on a external Being. If these were deemed as the very Self
of the Lord, they would be the very Akshara themselves owing to
their realisation of the identity ; so that it would have been
inappropriate to speak of