Arjuna.
Fain would I better know, Thou Glorious One!
The very truth--Heart's Lord!--of Sannyas,
Abstention; and enunciation, Lord!
Tyaga; and what separates these twain!
Krishna.
The poets rightly teach that Sannyas
Is the foregoing of all acts which spring
Out of desire; and their wisest say
Tyaga is renouncing fruit of acts.
There be among the saints some who have held
All action sinful, and to be renounced;
And some who answer, "Nay! the goodly acts--
As worship, penance, alms--must be performed!"
Hear now My sentence, Best of Bharatas!
'Tis well set forth, O Chaser of thy Foes!
Renunciation is of threefold form,
And Worship, Penance, Alms, not to be stayed;
Nay, to be gladly done; for all those three
Are purifying waters for true souls!
Yet must be practised even those high works
In yielding up attachment, and all fruit
Produced by works. This is My judgment, Prince!
This My insuperable and fixed decree!
Abstaining from a work by right prescribed
Never is meet! So to abstain doth spring
From "Darkness," and Delusion teacheth it.
Abstaining from a work grievous to flesh,
When one saith "'Tis unpleasing!" this is null!
Such an one acts from "passion;" nought of gain
Wins his Renunciation! But, Arjun!
Abstaining from attachment to the work,
Abstaining from rewardment in the work,
While yet one doeth it full faithfully,
Saying, "Tis right to do!" that is "true " act
And abstinence! Who doeth duties so,
Unvexed if his work fail, if it succeed
Unflattered, in his own heart justified,
Quit of debates and doubts, his is "true" act:
For, being in the body, none may stand
Wholly aloof from act; yet, who abstains
From profit of his acts is abstinent.
The fruit of labours, in the lives to come,
Is threefold for all men,--Desirable,
And Undesirable, and mixed of both;
But no fruit is at all where no work was.
Hear from me, Long-armed Lord! the makings five
Which go to every act, in Sankhya taught
As necessary. First the force; and then
The agent; next, the various instruments;
Fourth, the especial effort; fifth, the God.
What work soever any mortal doth
Of body, mind, or speech, evil or good,
By these five doth he that. Which being thus,
Whoso, for lack of knowledge, seeth himself
As the sole actor, knoweth nought at all
And seeth nought. Therefore, I say, if one--
Holding aloof from self--with unstained mind
Should slay all yonder host, being bid to slay,
He doth not slay; he is not bound thereby!
Knowledge, the thing known, and the mind which knows,
These make the threefold starting-ground of act.
The act, the actor, and the instrument,
These make the threefold total of the deed.
But knowledge, agent, act, are differenced
By three dividing qualities. Hear now
Which be the qualities dividing them.
There is "true" Knowledge. Learn thou it is this:
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.
There is imperfect Knowledge: that which sees
The separate existences apart,
And, being separated, holds them real.
There is false Knowledge: that which blindly clings
To one as if 'twere all, seeking no Cause,
Deprived of light, narrow, and dull, and "dark."