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Having, by reflection, reposed all thy actions on me, intent on me, exercise mental devotion continually, and think on me (alone). Thinking on me, thou wilt, by my favour, overcome all difficulties. But if, from self-conceit, thou wilt not hearken, thou wilt perish. If, indulging self-confidence, thou tliinkest, f I will not fight,’ that resolution of thine is vain. Thy nature will compel thee to do so. Tied down by thine own duty, which springs from thy disposition, 0 son of Kunti ! thou wilt, even against thine own will, do that which, in thy folly, thoiAvouldest not do. The lord of all things dwells in the region of the heart, Arjuna, and by means of his magic, causes all things to whirl round, mounted, as it were, on a circular engine. Seek this refuge, then, in every state of life, 0 son of Bkarata ! By its grace thou wilt attain supreme tranquillity, the everlasting region. I have thus ex- pounded to thee] knowledge more secret than secrecy itsfclf. Having deliberated fully on it, do as thou plcasest. But further hear from me my supreme words, most secret of all. Thou art very much beloved of me, and therefore I will tell thee what is good. Place thy affections on me, worship me, sacrifice to me, and reverence me. Thus thou wilt come to me. I declare the truth to thee. Abandoning all religious duties, seek me as thy refuge. I will deliver thee from all sin. Be not anxious. Thou must not reveal this (doctrine) to one who does not practise mortification, nor to one who does not* worship at any time, nor to one who does not care to hear it, nor to one who reviles me. He who shall deliver this highest mystery to my worshippers, if he perform the greatest worship of me, will thus come to me, no doubt. And there will be none among men who will do me better service than he, nor will another than he be dearer to me on earth. And if any one study this sacred conversation held between us two, I shall consider that I am worshipped by him with a sacrifice of knowledge. And the man who should even only hear it taught, with faith and not reviling, may even, being freed from evil, attain the regions of the upright. Hast thou BIIAGAVAD-gItA. CHATTER THE EIGHTEENTH. V 81 heard all this, O son of Pritlia! with thoughts fixed on this only ? Is the delusion of ignorance dispersed for thee, 0 despiser of wealth ? ” COMMENTARY. REASON. These words refer to actions with beneficial or pleasing results When a man altogether discards such, he practises renunciation ; when he does them, but without any view to his own advantage, he is disin- terested. Some say, we must abstain from actions altogether ; others, that action should only be in sacrifice, almsgiving, and mortification. Those have reference philosophically to the special cleansings of the mind, of the heart, and of the flesh. A man must not discard an action from fear or laziness. A man must not be affected by the result of his action. Man must act. Those who are disinterested have their reward ; (hey attain the wise indifference of the wise; they become heirs of the kingdom of heaven.* The soul, the universe, and knowledge are the three courses of action. That knowledge which teaches the identity of soul pervading the universe as an emanation from the Deity, is correct ; that know- ledge which considers there are various principles of existence, is in- correct ; that knowledge which neglects this subject, and attaches itself to what it considers to be the sole business of life, is indifferent. The disinterested action is good ; the selfish action is bad ; the heed- less, or bird-witted action, is indifferent. The agent unchanged by success or failure, is good ; the agent liable to joy or grief connected with his action, is bad ; the slothful and dilatory agent is indifferent. Intellect understanding the limit of action, h good ; intellect having a wrong view of action, is bad ; intellect which takes a confused view, is indifferent. Perseverance in resisting Passion, is good ; perseverance in the pur- suit of self-interest, is bad ; perseverance after a vain shadow, is indif- ferent. Pleasure which is at first bitter but afterwards sweet, is good ; plea- * A great portion uf the text has reference purely tu doctrinal theology- 82 bhagavad-gItA. chapter the eighteenth. sure which is at first sweet but afterwards bitter, is bad ; pleasure which arises from dreams is indifferent. It is advisable that each should follow his own nature, and not be guided by the nature of another. The division into castes is solely a division of labour, of the wisdom of experience, which knows and teaches that actions cannot be well done unless every man does that action which is peculiarly his own, sprung from his disposition. He thus attends to that action more, and from attention he derives facility and improvement of execution. The religious significance attached to this division by birth is a mistaken notion, already explained. A man doing his own duty is rewarded by satisfaction in himself and perfection in his work. Rational devotion brings about these results. All human undertakings are sur- rounded by error, as fire by smoke. Hence is the necessity of action, and perseverance after it. Wisdom is to be sought after ; and as the first step on the road thither, vanity is to be avoided, for vanity will cause destruction. In every condition of life seek after wisdom, and take refuge in me. You will thus obtain supreme tranquillity. It is idle to repeat what I have said to an unreasonable disposition incapable of receiving it. Is your ignorance removed ? TEXT. arjuna spoke. “ My delusion is destroyed ; and by thy favour, Divine One ! I have recovered my senses, I remain free from doubt, and will do thy bidding.” COMMENTARY. MIND. My ignorance is removed by your explanation. I have no longer any hesitation, and I am ready to act. TEXT. sanjaya spoke. “ Thus did I hear this miraculous and astounding conversation be- tween Vasudeva and the magnanimous son of Pritha ! By Vyasa’s favour I heard this supreme mystery — devotion — from the lord of devo- BIIAGAVAD-GiTA. CHAPTER THE EIGHTEENTH. 80 tion, Krishna himself, who expounded it openly : and remembering again and again, 0 King! this wonderful sacred colloquy between Kcsliava and Aijuna, I am again and again delighted. And remem- bering again and again that very miraculous form of llari, my wonder is great, and I am again and again delighted. Wherever Krishna, the lord of devotion, and wherever the son of Pritha, the archer, are, there are fortune, victory, and power certain. This is my opinion.” Thus in the Upanishads of the Bhagavad-Gita, in the knowledge of the Supreme Being, in the Book of Devotion, in the Dialogue between Krishna and Arjuna, (stands) the Eighteenth Chapter, by name “DEVOTION AS REGARDS EMANCIPATION AND RENUNCIATION.” COMM ENT All Y. TRUTH.* Thus Reason spoke openly ; and 0 Fopular Opinion ! the memory of it delights me ; and especially when I consider the divine nature of Reason, I am delighted and equally astonished. Wherever Reason, the lord of proper devotion and mind, is, there are certainly fortune, victory, and power. * The little feeble child, whose tender hand Clutches his mother’s clothes in fearful guise, Be thou : cling close to Truth, who leads to the land Of Wisdom, the only heaven of the wise.