Bhavagad Gita ...

Sephiroth · Post time 30-9-2004 01:16 PM

[2nd Part of the above chapter. Still too long in lenght to put it everything.

Knowledge, the object of knowledge, the knower梩hreefold is the prompting to action.

The instrument, the action, the agent, thus in brief is action threefold.

[Knowledge, object (goal) of the knowledge (Purpose and goal of an action) and the facts of the three ways is prompting (start) of the action.

Instrument (how one does the actions, with what), actions, agents (mind, body and such) are the three ways the actions is performed.]

  Knowledge and action and agent are declared in the enumeration of qualities to be of three classes only, according to the difference of qualities. Hear about these also as they really are.

Know that knowledge to be lucid by which a man sees one entity, inexhaustible, and not different in all things apparently different from one another.

Know that knowledge to be passionate which is based on distinctions between different entities, which sees in all things various entities of different kinds.

And that knowledge is described as darkly inert which clings to one created thing only as everything, which is devoid of reason, devoid of real principle, and insignificant.

[Knowledge is called Egoless when a person sees any entity as one, inexhaustible and no different between one another.

Knowledge is Passionate when a person sees different entity as different entity, of different kinds and such.

Kowledge is called Dark Inertia when a person hold onto to one object (money, wealth, lustful object and such) as everything, devoid of reason, principles and such.]

That action is called lucid which is prescribed, which is devoid of attachment, which is not done from motives of affection or aversion, and which is done by one not wishing for the fruit.

That is described as passionate which occasions much trouble, is performed by one who wishes for objects of desire, or one who is full of individuality .

The action is called dark inertia which is commenced through delusion, without regard to consequences, loss, injury, or strength.

[Actions is called Egoless when it is performed without attachment, motives of affections and such and by one who has no desire for the fruits of the actions.

Actions is called Passionated is performed by those who wishes for an object of desires and by someone who is full of individuality.

Actions is called Dark Inertia is performed by those who are moved by delusion, without regards to consequence, loss, injuries or strenght. ]

That agent is called lucid who has cast off attachment, who is free from individualistic talk, who is possessed of courage and energy, and unaffected by success or ill-success.

That agent is called passionate who is full of affections, who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow.

That agent is called darkly inert who is without application, void of discernment, headstrong, crafty, malicious, lazy, melancholy, and slow.

[The agent of action (the Self, Mind) who perform Egoless actions are one who cast off attachments, free from individuality, possess courage and energy and not effected by success and failure.

Agent of passionate actions are one who is full of affections, attached to fruits of the actions; covetous, cruel and impure and also feels both joy and sorrow.

Agent of dark inertia is one who without applications, void of discernment, headstrong, crafty, malicious, lazy, melancholy and slow.]

Now hear, Arjuna, the threefold division of intelligence and courage according to qualities, which I am about to declare exhaustively and distinctly.

That intelligence, O son of Pritha, is lucid which understands action and inaction, what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage.

That intelligence, O son of Pritha, is passionate, by which one imperfectly understands devotion and impiety, what ought to be done and also what ought not to be done.

That intelligence, O son of Pritha, is darkly inert which shrouded by darkness, understands impiety to be piety, and all things incorrectly.

[Intelligence which is Egoless is one which understands actions and inactions, knows what to do and what not to be done, knows danger (war) and absence of danger (peace), emancipation and bondage.

Intelligence which is passionate is one have imperfect understanding of devotions and impiety, on what do to and what not to be done. Basically, it is someone who have faith and devotions but do not know how to go about it.

Intelligence which is dark inertia is one who is shrouded in darkness, understands impiety to be piety and all things are incorrect. Basically, it is someone who is closed his mind to any other possibilities other than what he or she knows (thus this mind is shrouded in darkness) and takes whatever which is not correct to his satisfaction (and understanding) to be incorrect things in the world around him.]

That courage, O son of Pritha, is lucid courage which is unswerving, and by which one controls the operations of the mind, breath, and senses, through abstraction.

But, Arjuna, that courage is passionate by which one adheres to piety, lust, and wealth, and because of attachment wishes, O son of Pritha, for the fruit.

That courage is darkly inert, O son of Pritha, by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly.

[Courage which is Egoless one is when one is unmoved by anything, have control over what he thinks, how he lives and what he senses (through his all this sensors such as sights etc).

Corage which is Passionated one is when one is moved by piety, lust and wealth, and also one who wishes for the fruits of his or her actions.

Courage which is dark inertia is when one too attached to his emotions, depandecy and mistakes. He ponders too much, expects too much and moves by anger and emotions when fruits which he seeks is not with reach.]

  Now, O chief of the descendants of Bharata, hear from me about the three sorts of happiness.

That happiness is called lucid in which one is pleased after repetition of enjoyment, and reaches the close of all suffering, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self.

That happiness is called passionate which flows from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison.

That happiness is described as darkly inert which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences.

[Happiness of the Egoless is one pleased with enjoyment and in a long run, closely closes all suffering. He is the one who enjoys the fruits of his labour at first but slowly gives up as time goes, becoming less and less attached to his actions which generates the same repeated fruits.

Happiness of the Passionate is one pleased with the sense of enjoyment he gets through his sensors. To such person, it is a wonderful thing at first but as time goes on, those "wonderful" feelings and enjoyments will become troublesome as more and more attachments and such is degenerated from the seeking it.

Happiness of the dark inertia is arises from activities such as sleeping, feeling lazy, heedlessness and such. It's effect is shown there and later in life.]

Sephiroth · Post time 30-9-2004 01:18 PM

[And Final Part of the Chapter ...]

There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes, are distinguished according to the qualities born of nature.

Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief in a future world, this is the natural duty of Brahmanas.

Valor, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas.

Agriculture, tending cattle, trade, this is the natural duty of Vaisyas.

And the natural duty of Sudras, too, consists in service.

[No one in this world or in heaven are free from this three qualities of nature. And from this three qualities,it gives birth of duties of Man according to their caste as stated by Nature.

Brahmans known for their transquility states, ability to restrain the sensors, capable of performing penance, seek purity, willingness to forgive and find forgiveness and such. This are their natural state and for that, thus duties of Brahmins are set forward.

Kshatriyas are known for their natural born valor, courage, and such. From this natural born qualities of leader, Kshatriyas are given duties of warriormanship and lordship over land and its people.

Vaisyas attend to agriculture, cattle and trading for their do not possess the above two qualities and so are Sudras who do their parts for their society. ]

Every man intent on his own respective duties obtains perfection. Listen, now, how one intent on one's own duty obtains perfection. Worshipping, by the performance of his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection.

One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin. One should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke. One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action by renunciation.

[Everyone does his or her own duties as stated by his or her own nature. By performing his or her own duties, he or she can obtain perfection.

Everyone should do their own duties as best to their abilities. It is better to do it than do another person's task. Doing such duties will not incur sin.

  Learn from me, only in brief, O son of Kunti, how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge.

A man possessed of a pure under standing, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion, who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction, and has recourse to unconcern, who abandoning egoism, stubbornness, arrogance, desire, anger, and all belongings, has no thought of possessions, and who is tranquil, becomes fit to be united with the Brahman.

Thus reaching the Brahman , and with a tranquil self, he grieves not, wishes not; but being indifferent to all beings, obtains the highest devotion to me. By that devotion he truly understands who I am and how great. And then understanding me truly, he enters into my essence.

[A man who possess understanding, controls himself, does all that is good (as described above), abandons ego, stubborness, arrogance, desire, anger and such will return back to Brahman (God).

Such person will not grieve, will not have wishes but be indifferent to all will obtain the highest devotion in Him. By this devotion, he will understand Him and thus return back to His essence.]

Even performing all actions, always depending on me, he, through my favor, obtains the imperishable and eternal seat. Dedicating in thought all actions to me, be constantly given up to me, placing your thoughts on me, through recourse to mental abstraction. Placing your thoughts on me, you will cross over all difficulties by my favour.

But if you will not listen because of your sense of individuality, you will be ruined. If entertaining individuality, you think that you may not fight, vain, indeed, is that resolution of yours. Nature will constrain you. That, O son of Kunti, which through delusion you do not wish to do, you will do involuntarily, tied down by your own duty, flowing from your nature.

[He who always thinks of Him in his heart will cross over all difficulties with ease.

However, one who do not listen because of his own individuality and sense of self will be in ruins. Nature will contrain him and even so he do not wish to do it, he will do whatever actions promoted him to do involuntarily, thus tieing him down in flows of Nature.]

The lord, Arjuna, is seated in the region of the heart of all beings, turning round all beings as though mounted on a machine, by his delusion. With him, O descendant of Bharata, seek shelter in everyway; by his favour you will obtain the highest tranquillity, the eternal seat.

[God is in each person's heart. He who influence by delusion will seek shelter everywhere else but his own heart. ]

Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words梞ost mysterious of all. I like you very much, therefore I will declare what is for your welfare.

On me place your mind, become my devotee, sacrifice to me, reverence me, you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties, come to me as your sole refuge. I will release you from all sins.

Be not grieved.

This you should never declare to one who performs no penance, who is not a devotee, nor to one who does not want on some teacher, nor yet to one who lies about me.

He who, with the highest devotions to me, will proclaim this supreme mystery among my devotees, will come to me, freed from all doubt. No-one among men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he.

And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge. And the man, also, who with faith and without complaint will listen to this, will be freed from sin, and attain to the holy regions of those who perform devoted acts.

Have you listened to this, O son of Pritha, with a mind fixed on this one point only? Has your delusion caused by ignorance been destroyed, O Dhanangaya?

[Straight forward also. ]

Arjuna speaks, " Destroyed is my delusion; by your favor, O undegraded one. I now recollect myself. I stand freed from doubts. I will do your bidding.

[This marks the End of Discourse between Krishna and Arjuna. Arjuna who is satisfied with his questions been answers, picks up his Gandarwa (Bow) and read to fight once again.

Sanjaya (the one who have the ability to see far, tells the blind king of the discourse) speaks, " Thus did I hear this dialogue between Vasudeva and the high-minded son of Pritha, a dialogue wonderful and causing the hair to stand on end. By the favour of Vyasa I heard this highest mystery, this devotion, from Krishna himself, the lord of the possessors of mystic power, who proclaimed it in person.

O king, remembering and again remembering this wonderful and holy dialogue of Krishna and Arjuna, I rejoice over and over again. And remembering and again remembering that excessively wonderful form of Krishna also, great is my amazement, O king, and I rejoice over and over again.

Wherever is Krishna, the lord of the possessors of mystic power, wherever is the great archer, the son of Pritha, here in my opinion are fortune, victory, prosperity, and eternal justice.

[Straightforward also. ]

Translated by Kashinath Trimbak Telano, 1882
Edited and annotated by Richard Hooker

[And with that, Bhavagad Gita is finished narrating by me. Now I can die in peace should He wish it to be. :D

Whatever Good this thread serves is His. Whatever Evil it serves (for some twisted purpose of the readers or misintrepretation by me) is mine and those who reads it. ]