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As the womb of matter serves for the creation of man, so the womb of the universe serves for the creation of nature. God is the giver of vitality or soul in both. The passions influence the intellect by its con- nection with matter. Carelessness with regard to this truth arises from ignorance of it, and sorrow is the result ; but care and attention towards truth generate pleasure. As the sun ripens the fruits of the earth, so I, entering through the senses, ripen the fruits of the intellect. TEXT. ARJUNA SPOKE. “ By what marks is one who has overcome these three qualities (dis- * Much of this text is a recapitulation of tvhat has already been commented on. 66 BHAGAVAD-GlTi. CHAPTER THE FOURTEENTH. tinguished), 0 master ? What is his course of life ? and how does he overcome these three qualities ?” COMMENTARY. MIND. How, then, must a man overcome Passion ? TEXT. KRISHNA srOKE. “ He who does not hate (the three qualities), brightness, activity, and also delusion, 0 son of Panda! when they come forth (from nature’s bosom), nor long for them when they return to it, — who, sitting as if unconcerned, is not agitated by the qualities, and who does not waver, but (clings to the persuasion) ‘that the qualities exist;’ who is the same in pain and pleasure, self-contained, with the same (feelings) towards a lump of earth, a stone, or gold ; equally-minded to those whom he likes and those whom he dislikes, constant, equally-minded in blame or praise of himself — in honour or disgrace — towards both parties, friends or foes ; free from self-interest in all undertakings, — he is said to have overcome the qualities. And he who worships me with religious and exclusive devotion, when he has overcome the qualities, is fitted for the existence of the Supreme Spirit. For I indeed am the representative of the Supreme Spirit, and of the imperishable ambrosia, and of eternal law, and of intense happiness.” Thus in the Upanishads, etc., (stands) the Fourteenth Chapter, by name Ct DEVOTION IN CONNECTION WITH THE THREE QUALITIES.” COMMENTARY. REASON. By remaining true to me, and not deserting me either in good or evil, in happiness or affliction, in good repute or bad repute, and by remaining constantly disposed both towards friends and enemies. A man who has attained this nature has overcome Passion, and verily has his i’OWardi CHAPTER THE FIFTEENTH. TEXT. KRISIINA SPOKE. “ They say that the eternal sacred fig-tree grows with its roots above and its branches downwards. He who knows this tree, the leaves of which are Yedic hymns, knows the Vedas. Its branches shoot forth downwards and upwards, nourished and increased by the qualities, and having objects of sense as tendrils. And their roots, which extend downwards, are the connecting bonds of action in the world of man. Its form is not thus understood in this world, neither its end, nor beginning, nor its constitution. When one has hewn down this sacred fig-tree, together with its wide-spreading roots, with the steady axe of indifference (to the world), then may that place be sought, to which those who go return no more. And I allude to that primeval spirit only, from which the eternal stream (of life) emanates. Those who are free from arrogance and delusion, who have subdued the vice of attachment to the world, always constant to the Adhyatmd, who have repulsed desires, and are free from the influence of those opposites known as pleasure and pain, proceed unbewildered to that imperishable place; Neither sun nor moon illumines that spot. The place, to which those who go return not, is my supreme dwelling. An eternal portion of me only, having assumed life in this world of life, attracts the heart and the five senses, which belong to nature. Whatever body the sovereign spirit enters or quits, it is connected with it by snatching those senses from nature, even as the breeze snatches perfumes from their very bed. This spirit approaches the objects of sense, by presiding over the ear, the eye, the touch, the taste, and the smell, and also over the heart. The foolish do not perceive it when it quits the body, nor when it remains (in it), nor when, actuated by the qualities, it enjoys (the world). But 68 BHAGAVAD-GiTi. CHAPTER THE FIFTEENTH. those who have the eyes of knowledge do perceive it. And devotees, who strive to do so, perceive it dwelling within themselves ; but those who have not overcome themselves, being destitute of sense, do not perceive it, even though they strive to do so. Know that that brilliance which enters the sun and illumines the whole earth, and which is in the moon and in fire, is of me. And I enter the ground and support all living things by my vigour ; and I nourish all herbs, becoming that moisture, of which the peculiar property is taste. And becoming fire, I enter the body of the living, and being associated with their inspiration and expiration, cause food of the four kinds to digest. And I enter the heart of each one, and from me come memory, knowledge, and reason. And I alone am to be known by all the Vedas, and I am the composer of the Vedanta, and also the interpreter of the Vedas. These two spirits (Purushas) exist in the world, the divisible and also the indivisible. The divisible is every living being ; the indivisible is said to be that which pervades all. But there is another, the highest spirit ( Purusha ) 9 designated by the name of the Supreme Soul, which, as the imperishable master, penetrates and sustains the triple world. Since I surpass the divisible, and am higher also than the indivisible, I am, therefore, celebrated in the world and in the Vedas as the highest Person ( Puruslw ). He who, not deluded (by the world), knows me to be thus the highest Person (Purusha) 9 knows all things, and worships me by every condition. Thus have I declared, 0 sinless one ! this most mystic science. A man, if he knows this science, will be wise and do his duty, 0 son of Bharata ! ” Thus in the Upanishads, etc., (stands) the Fifteenth Chapter, by name “ DEVOTION BY THE ATTAINMENT TO THE HIGHEST PERSON.” COMMENTARY. REASON. Man is among animals as a tree among vegetables* As the branches are nourished by the sap, so man is influenced by Passion. The sap ascends and feeds the whole tree $ the nerves descend from * Thi eternal revolving current of animal life is expressed by the likeness of a tree. RIIAGAVAD-GITA. CHAPTER THE FIFTEENTH, 69 tlic brain and influence the whole man. As the roots connect the tree with matter, so does the brain connect the man with spirit, As the form of the tree is not understood in its beginning or its end, so neither is man understood in his birth or his death. And as the tree is felled by the sturdy axe in order to render it serviceable, so must man cut down Passion by resolute indifference, in order to attain true happiness. The wise man reaches a state of mind unaffected by emotion or Passion ; he dwells in a region unillumined by change of sun or moon. As the breeze carries perfume in its course from the flower over which it passes, in like manner is the mind affected by corporeal conditions. The ignorant know not that they possess a mind ; it can only be perceived by the eyes of wisdom. It cannot be recognized when it is clouded by the smoke of Passion. It is mine to clear away this vapour by a light brighter than the material light of the sun, of the moon, or fire — by the light of intel- lect, which can illumine all things. All Scriptures do but represent me. I composed them, and I am the interpreter of them. I am the repre- sentative of the Supreme Soul, or God * I am therefore spoken of in the Scriptures as the highest person. But the world misapprehends this fact. They consider me a living being distinct from the Supreme Spirit. But he who recognizes this truth in every action may be said to worship me. I have explained to you this mystery — the theory of all religion. If a man understands religion in the manner in which I have explained it, he will be wise, and do his duty, and consequently attain happiness. CHAPTER THE SIXTEENTH. TEXT. KRISHNA SPOKE. “Fearlessness, purification of his nature, continuance in devotion through spiritual knowledge, almsgiving, temperance and study, mortifi- cation, rectitude, harmlessness, truth, freedom from anger, indifference to the world, mental tranquillity, straightforwardness, benevolence towards all beings, modesty, gentleness, bashfulness, stability, energy, patience, resolution, purity, freedom from vindictiveness and from conceit, — these are (the virtues) of the man who is born to the lot of the Devas, Bh&rata! Deceit, pride and conceit, anger and abusiveness also, and ignorance, are (the vices) of him who is born to the lot of the Asuras, 0 son of Pritha ! The lot of the Devas is considered conducive to final liberation, that of the Asuras to confinement (to material existence). Grieve not, 0 son of Pandu ! thou art born to a divine lot. In this world there are two sorts of natures in beings, — that of the Devas (divine), and also that of the Asuras (infernal). The divine has been declared at full length. Hear from me the infernal, 0 son of PritM ! Men of the infernal nature do not comprehend cither the nature of action, or that of cessation from action. They possess neither purity, nor yet morality, nor truthfulness. They deny that the universe has any truth in it, or is really constituted, or possesses a Lord, or that it has arisen in certain succession, or anything else, save that it is there for the sake of enjoy- ment. Maintaining such a view, their souls being ruined and their minds contracted, baneful in their actions and hostile to the world, they prevail for destruction.