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The popular opinion is that a portion of the sacrifice should be given to the God. This, at all events, teaches gratitude to the Giver of all good gifts. But there is a deeper meaning in the doctrine. The sacrifice is Passion, and though a man may reasonably indulge in this, still a portion is to be given to the God — not so much, or not, indeed, at all, for His sake, for He is without desires of anything, but for the sake of the man himself. Those who do not o’ffer this por- tion of 'sacrifice, but yield entirely to Passion, become thieves of their own happiness — that is, by grasping at all they render themselves in- capable of appreciating any, as the man who has indulged too much in the pleasures of drink and love, cares little for wine or woman. Man should not act from a selfish motive, but from a sense of duty. Another argument for performing self-duty disinterestedly is that, when a man gains victory by his intelligence over Passion, a benefit accrues to others, if not to himself, since he will act better towards his neighbour, and set a better example. For the world follows whatever the wise and learned practise ; therefore it is highly necessary and im- portant that the wise should not encourage sectarianism, but exert them- selves to suppress the divisions caused by hatred and jealousy among mankind. Of what good either to himself or to the world is the birth of bhagavad-gItA. chapter the third. 21 a man, if he does not act with Reason as his guide ? If he forsakes Reason, what difference is there between him and a beast?* Better were he bom the latter ; for, says the Sanscrit proverb, fajpili “ Self-duty is praiseworthy, another’s duty is full of danger.” TEXT. arjuna sroKE. “ Instigated, then, by what, does this man incur sin oven against his will, 0 descendant of Yrishni ! impelled, as it were, by force ?” COMMENTARY. MIND. Impelled by what unknown force, then, does this man sin, as it were, against his own will ? TEXT. KRISHNA SrOKE. “ It is desire (which instigates him). It is passion, sprung from the quality of badness, voracious, all-sinful. Know that it is hostile (to man) in this world. As fire is surrounded by smoke, and a mirror by rust, as the foetus is involved in the womb, so is this universe surrounded by this (passion). Knowledge is surrounded by this, the constant enemy of the wise man — a fire, which assumes any form it will, 0 son of Kunti I and is insatiable. Its empire is said to be the senses, the heart, and the intellect. By means of these, it surrounds knowledge and bewilders the soul. Therefore do thou, 0 best of Bharatas ! in the first place, restraining thy senses, cast off this sinful impetus, which * There are four classes of men, says the Indian philosophy, of which the first three would come under the beasts alluded to in the text ; the lowest division compre- hends the wholly sensuous, whose motto is “ Eat, drink, and be merry, for to-morrow we die.” The third class comprehends those whose sensuality is relieved by the exer- cise of the imagination, as in the passion of lust. The second class comprehends those who, perceiving their sensual goods to be transitory, and not affording real enjoyment, yet indulge in them. The highest class is of those, really to be called men, who, as little as possible regarding them, cultivate only pure reason. 22 bhagavad-gItA. chapter the third. devours spiritual knowledge and spiritual discernment. They say that the senses are great. The heart is greater than the senses. But intel- lect is greater than the heart, and that which is greater than intellect is this passion. Knowing that it is thus greater than the mind, strengthening thyself by thyself, do thou, 0 great-armed one ! slay this foe, which assumes any form it will, and is intractable.” Thus in the Upanishads, etc., (stands) the Third Chapter, by name 6i DEVOTION THROUGH ACTION.” COMMENTARY. REASON. That unknown force is Passion ; it is the wise man’s enemy. As fire is surrounded by smoke, and a steel mirror by rust, and the foetus by the womb, so is knowledge surrounded by Passion. Its empire is the senses, the intellect, and the affections. The senses are great, the affections are greater than the senses ; knowledge is greater than the affections, and that which is greater than knowledge is Passion. It is your duty to overcome it CHAPTER THE FOURTH. TEXT. KRISHNA SPOKE. • “ I delivered this imperishable doctrine of Yoga to Vivaswat, Vivas- wat declared it to Maim, Manu told it to Ikshwaku. Tlius the Rajarshis learnt it, handed down from one to another. During a con- siderable period of time, this doctrine has been lost in the world, Q harasser of thy foes ! 1 have now explained to thee this same ancient doctrine, (as 1 considered) that thou wert both my worshipper and my friend. For this mystery is very important.” COMMENTARY. REASON. I was the first to explain the imperishable doctrine I have ex- pounded in the last chapter. It is not of to-day, but of far more ancient date, handed down from one to another. It has been existing in many civilized nations of the world in different forms and names, more or less understood, and even for a considerable time it has been lost in the world. I now explain it to you, as you appear truly desirous to know this important mystery, and warmly adhere to me. TEXT. ARJUNA SPOKE. “ Thy birth was posterior, that of Vivaswat anterior. How shat? 1 comprehend this (that thou sayest), ‘ I was the first to declare it* ?” COMMENTARY. MIND. How was it declared by you first, when your birth is of later period ? Tray, explain this. 24 BHAGAVAD-GfTl. CHAPTER THE FOURTH. TEXT. KRISHNA SPOKE. “ I and thou, 0 Aijuna ! have passed through many transmigrations. I know all these. Thou dost not know them, 0 harasser of thy foes ! Even though I am unborn, of changeless essence, and the lord also of all which exist, yet in presiding over nature (jirakriti), which is mine, I am bom by my own mystic power ( niai/d ). For whenever there is a relaxation of duty, 0 son of Bharata ! and an increase of impiety, I then reproduce myself for the protection of the good, and the destruction of evil- doers. I am produced in every age for the purpose of establishing duty. He who thus truly comprehends my divine birth and action, does not undergo regeneration when he quits the body, but comes to me, Arjuna ! Many, being free from love, fear, and anger, devoted to me, and taking refuge in me, purified by the ascetic fire of knowledge, enter my being. In whatever manner these men approach me, just in the same manner do I recompense them. Mankind turn towards my path in every manner, 0 son of Pritha ! Those who desire success for their actions sacrifice in this world to the deities ; and, forsooth, in this human world success soon arises, produced by their actions. The institution of the four castes was created by me, according to the distribution of the natural qualities and actions. Know that I even am the creator of (this institution), although in reality not its creator, and incorruptible. My actions do not follow me, nor have I any interest in the fruits of my actions. He who comprehends me to be thus is not bound by the bonds of actions. Those of old time, knowing it to be thus, performed actions in the hope of final emancipation. Do thou, therefore, do an action which was formerly done by the ancients. Even sages have been troubled as to what is action and what inaction. Such action I will explain to thee, by the knowledge of which thou wilt be liberated from evil. The (natures) of action, forbidden action, and inaction, must be well learnt. The path of action is obscure. He who discovers inaction in action, and action in inaction, is wise among mortals. He is devoted, and performs all his duty. The wise say that the man whose undertakings are all free from plans of ambition, performs actions which are consumed in the fire of knowledge, and call him BHAGAVAD-GiTA. CHAPTER THE FOURTH. learned. He who abandons all interest in the fruit of his actions, is always contented and independent. Even though occupied in action, he does not really do anything. He who, without hopes (of reward), restrains his own thoughts, abandons all that he possesses, and renders his actions merely corporeal, does not incur sin. Contented with what he receives fortuitously, superior to the influence of opposites, without envy, the same in success and failure, even though he acts, he is not bound by the bonds of action. The entire action of a man who is free from self-interest and devoted, whose thoughts are directed by spiritual know- ledge, and who acts for the sake of sacrifice, is (as it were) dissolved away. The Supreme Spirit is the offering. The Supreme Spirit is the sacrificial butter. The Supreme Spirit is in the (sacrificial) fire. By the Supreme Spirit is the offering (really) made. Therefore only the Supreme Spirit is attained by one who meditates on the Supreme Spirit in (performing) his actions. Some devotees attend to the sacrifice of the deities only ; others offer sacrifice by the action of worship only in the fire of the Supreme Being. Some sacrifice the sense of hearing, and the other (senses), in the fires of restraint; some offer objects of sense, such as sound, in the fires of the senses ; and others sacrifice all actions of the senses and of vitality in the fire of devotion through self-restraint, which is kindled by spiritual knowledge. Others also sacrifice by their wealth, or by mortification, by devotion, by silent study, and spiritual knowledge. Some also sacrifice inspiration of breath in expiration, and expiration in inspiration, by blocking up the channels of inspiration and expiration, desirous of retaining their breath.