The first two verses of this chapter express a doubt arising in Arjuna's mind, and contain a request for its solution and for a method by which he may attain perfect knowledge — salvation. They are:
If, according to thy opinion, O thou who givest all that men ask! the use of the understanding be superior to the practice of deeds, why then dost thou urge me to engage in an undertaking so dreadful as this?
Thou, as it were, confoundest my reason with a mixture of sentiments; with certainty declare one method by which I may obtain happiness, and explain it unto me.
The doubt arose because the Blessed Lord had declared that Arjuna must reach salvation by the right use of his understanding, and yet also must perform the dreaded act of opposing, perhaps slaying, his friends, tutors, and relatives. The request is the same as is repeated nearly every day by serious students and for which an answer is demanded. (1) It is for one single method, one practice, one doctrine, by means of which the student may obtain that for which he seeks, whether he has formulated it as happiness or only as a thirst for wonderful knowledge and power.
Arjuna's doubt is the one which naturally arises in one who for the first time is brought face to face with the great duality of nature — or of God. This duality may be expressed metaphysically by the words thought and action, for these mean in this the same as ideation and expression. Brahman, as the unmanifested God, conceives the idea of the Universe, and it at once expresses itself in what is called creation by the Christian and by the scientist evolution. This creation or evolution is the action of God. With him there is no difference in time between the arising of the idea and its expression in manifested objects. Coming down to consider the "created" objects, or the planes on which the thought of God has its expression through its own laws, we find the duality expressed by action and reaction, attraction and repulsion, day and night, outbreathing and inbreathing, and so on. When face to face with these, one is first confused by the multiplicity of objects, and we strive to find one simple thing, some law or doctrine, practice, dogma, or philosophy, by which, being known, happiness can be secured.
Although there is one single Vehicle, to use a Buddhist term, yet it cannot be grasped in the beginning by the student. He must pass through sufficient experience to give him a greater consciousness before he can understand this one Vehicle. Could that unique law be understood by the beginner, could it be possible to lift us by one word to the shining heights of power and usefulness, it is certain that Those who do know would gladly utter the word and give us the sole method, but as the only possible way in which we can get true happiness is by becoming and not by intellectually grasping any single system or dogma, the guardians of the lamp of truth have to raise men gradually from stage to stage. It was in such an attitude Arjuna stood when he uttered the verses with which this chapter opens. (2)
Krishna then proceeds to tell Arjuna that, it being impossible for one to remain in the world without performing actions, the right practice is to do those actions (duties of life whether in war or peace) which must be done, with a heart unattached to the result, being satisfied to do what is deemed the will of the Lord within, for no other reason than that it ought to be done. He sums it up in the words:
But he who, restraining his senses by his heart, and being free from attachment to the results of action, undertakes active devotion through the organs of action, is worthy of praise.
This he illustrates by referring to those whom he calls "false pietists of bewildered soul," who remain inert with their bodies, restraining the organs of action, while at the same time they ponder on objects of sense which they have merely quitted in form. He thus shows the false position that it is useless to abandon the outer field of action while the mind remains attached to it, for such mental attachment will cause the ego to incarnate again and again upon earth. A little further on in the chapter he refers to a great yogi, one Janaka, who, even while a saint possessed of perfect knowledge which he had obtained while engaged in affairs of state, still performed actions.
These peculiar verses next occur:
The creator, when of old he had created mortals and appointed sacrifice, said to them, "By means of this sacrifice ye shall be propagated. It shall be to you a cow of plenty. By means of it do ye support the gods, and let these gods support you. Supporting one another mutually, ye shall obtain the highest felicity. For, being nourished by sacrifices, the gods will give you the desired food. He who eats the food given by them without first offering some to them, is a thief indeed."
At the outset I confess that these and succeeding verses do not appear easy to explain to Western minds. Although I have had some acquaintance with Occidental reasoning based on Occidental knowledge, it seems hopeless in the present century to elucidate much that is in this chapter. There are numerous points touched on by Krishna for which I find no response in Western thought. Among these are the verses on sacrifice. To say all I think about sacrifice would only expose me to a charge of madness, superstition, or ignorance; it certainly would on every hand be received with incredulity. And while sneers or disbelief have no terrors, it is needless to advert to certain points in the chapter. Yet in passing them by, some sadness is felt that a high civilization should on these subjects be so dense and dark. Although Moses established sacrifices for the Jews, the Christian successors have abolished it both in spirit and letter, with a curious inconsistency which permits them to ignore the words of Jesus that "not one jot or tittle of the law should pass until all these things were fulfilled." With the culmination of the dark age (3) it was, however, natural that the last vestige of sacrifice should disappear. On the ruins of the altar has arisen the temple of the lower self, the shrine of the personal idea. In Europe individualism is somewhat tempered by various monarchical forms of government which do not by any means cure the evil; and in America, being totally unre strained and forming in fact the basis of independence here, it has culminated. Its bad effects — vaguely as yet shadowing the horizon — might have been avoided if the doctrines of the Wisdom-religion had been also believed in by the founders of the republic. And so, after the sweeping away of the fetters forged by priestly dogma and kingly rule, we find springing up a superstition far worse than that which we have been used to call by the name. It is the superstition of materialism that bows down to a science which leads only to a negation.
There are, however, many willing minds here who have some intuition that after all there can be extracted from these ancient Hindu books more than is to be found if they are merely studied as a part of the lispings of infant humanity — the excuse given by Prof. Max Muller for translating them at all. It is to such natural theosophists I speak for they will see that, even while advancing so rapidly in material civilization, we need the pure philosophical and religious teachings found in the Upanishads.
The peculiar explanation of the Mosaic sacrifices advanced by the mystic, Count Saint-Martin (4), needs only a passing allusion. Students can think upon it and work out for themselves what truth it contains. He holds that the efficacy of the sacrifices rested in magnetic laws, for the priest, according to him, collected the bad effects of the sins of the people into his own person and then, by laying his hands upon the scapegoat (as in one sacrifice), communicated those deleterious influences to the poor animal who in the wilderness exhaled them so far away as not to affect the people. It is suggested that Moses knew something of occult laws, since he was educated by the Egyptians and initiated by them. But Saint-Martin goes on to say that
the Jews were directed to kill even the animals in the land because the death of animals infected with the impure influences of those nations preserved the Jews from the poison; whereas in sacrifices the death of clean animals attracted wholesome preservative influences, [and that] pure and regular influences attached to certain classes and individuals of animals, and that by breaking the bases in which they are fixed they may become useful to man, and we should thus read Lev. xvii, 11: "It is the blood that maketh an atonement for the soul."
He then says that the virtue of sacrifices comes through the rapport that man has with animals and nature; and,
if the Jews had observed the sacrifices faithfully, they would never have been abandoned, but would have drawn upon themselves every good thing they were capable of receiving. . . . The extraordinary holocausts at the three great festivals were to bring down upon the people such active influences as corresponded to the epochs, for we see bulls, rams, and lambs always added to the burnt sacrifices . . . Some substances, mineral, vegetable, and animal, retain a greater proportion of the living and powerful properties of their first estate.
In these views Saint-Martin had some of the truth. But Moses ordained some sacrifices as a religious duty from sanitary reasons of his own, since the unthinking tribes would perform devotional acts willingly which, if imposed only as hygienic measures, they might omit. (5) The burnt offerings were, however, founded upon different views, very like those at the bottom of Hindu sacrifices, and the law of which is stated in these words from our chapter:
Beings are nourished by food. Food has its origin from rain. Rain is the fruit of sacrifice. Sacrifice is performed by action.
It is not contended by either Brahmins or their followers that food will not be produced except from sacrifice performed according to Vedic ritual, but that right food, productive in the physical organism of the proper conditions enabling man to live up to his highest possibilities, alone is produced in that age where the real sacrifices are properly performed. In other places and ages food is produced, but it does not in everything come up to the required standard. In this age we have to submit to these difficulties, and can overcome them by following Krishna's instructions as given in this book. In a verse just quoted the distinction is made between food naturally produced without, and that due to, sacrifice, for he says, "For, being nourished by sacrifices, the gods will give you the desired food." Carrying out the argument, we find as a conclusion that if the sacrifices which thus nourish the gods are omitted, these "gods" must die or go to other spheres. And as we know that sacrifices are totally disused now, the "gods" spoken of must have long ago left this sphere. It is necessary to ask what and who they are. They are not the mere idols and imaginary beings so constantly mentioned in the indictments brought against India by missionaries, but are certain powers and properties of nature which leave the world when the Kali-yuga or dark age, as this is called, has fully set in. Sacrifices therefore among us would be useless just at present.
There is, however, another meaning to the "revolution of the wheel" spoken of by Krishna. He makes it very clear that he refers to the principle of reciprocity or brotherhood. And this he declares must be kept revolving; that is, each being must live according to that rule, or else he lives a life of sin to no purpose. And we can easily believe that in these days this principle, while admired as a fine theory, is not that which moves the people. They are, on the contrary, spurred by the personal selfish idea of each one becoming better, greater, richer than his neighbor. If continued unchecked it would make this nation one entirely of black magicians. And it was to counteract this that the Theosophical Society was founded, with the object of inducing men to once more revolve this wheel of brotherly love first set in motion by the "creator when of old he had created mortals."
Krishna then proceeds to exhort Arjuna again to perform the duties appointed to him, and urges him to do it on the ground that he being a great man should set a good example that the lower orders would follow; saying,
He who understands the whole universe should not cause these people, slow and ignorant of the universe, to relax from their duty.
Knowing that, under the great cyclic laws which govern us, periods arrive even in the worst of ages when good examples of living imprinted on the astral light cause effects ever increasing in intensity, until at last the "gods" before referred to begin in distant spheres to feel the force of these good actions and to return again to help mankind on the recurrence of a better age, he implores Arjuna to be the very first to set the good example.
In such an age as this, the ritualistic sacrifice of a different age which has indeed a magical effect becomes a sacrifice to be performed by each man in his own nature upon the altar of his own heart. And especially is this so with theosophists of sincerity and aspiration. Being born as we are in these days, among families with but small heritage in the wave of descent from unsullied ancestors, we are without the advantage of great natural spiritual leanings, and without certain peculiar powers and tendencies that belong to another cycle. But the very force and rapidity of the age we live in give us the power to do more now in fewer incarnations. Let us then recognize this, and learn what is our duty and do it. This portion of the chapter ends with a famous verse:
It is better to do one's own duty, even though it be devoid of excellence, than to perform another's duty well. Death is better in the performance of one's own duty. Another's duty is productive of danger.
- - - - -
Krishna having said to Arjuna that a certain class of men, being without faith, revile the true doctrine and perish at last, bewildered even by all their knowledge, Arjuna sees at once a difficulty growing out of a consideration of what, if anything, induces these men to sin as it were against their will. He sees in this the operation of an unknown force that molds men in a manner that they would not allow if conscious of it, and he says:
Instigated by what does this man incur sin, even against his will, O descendant of Vrishni, impelled, as it were, by force?
To this Krishna replies:
It is desire; it is passion springing from the quality of rajas, voracious, all-sinful. Know that it is hostile to man in this world. As fire is surrounded by smoke, and a mirror by rust (6), as the foetus is involved in the womb, so is this universe surrounded by this quality. Knowledge is surrounded by this, and it is the constant enemy of the wise man — a fire which assumes any form it will, O son of Kunti! 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, O best of Bharatas! in the first place, restraining thy senses, cast off this sinful impetus which devours spiritual knowledge and spiritual discernment.
They say that the senses are great. The heart is greater than the senses. But intellect is greater than the heart, and that which is greater than intellect is He. Knowing that it is thus greater than the mind, strengthening thyself by thyself, do thou O great-armed one! slay this foe, which assumes any form it will and is intractable.
Deep reflection upon this reply by the Great Lord of men shows us that the realm over which the influence of passion extends is much wider than we at first supposed. It is thought by many students that freedom can be quickly obtained as soon as they begin the study of occultism or the investigation of their inner being of which the outer is only a partial revealment. They enter upon the study full of hope, and, finding great relief and buoyancy, think that the victory is almost won. But the enemy spoken of, the obstruction, the taint, is present among a greater number of the factors that compose a being than is apparent.
Krishna has reference to the three qualities of sattva, rajas, and tamas. The first is of the nature of truth, pure and bright; the second partakes of truth in a lesser degree, is of the nature of action, and has also in it the quality of badness; the third, tamas, is wholly bad, and its essential peculiarity is indifference, corresponding to darkness, in which no action of a pure quality is possible.
These three great divisions — or as it is in the Sanskrit, gunas — comprehend all the combinations of what we call "qualities," whether they be moral, mental, or physical.
This passion, or desire, spoken of in the chapter is composed of the two last qualities, rajas and tamas. As Krishna says, it is intractable. It is not possible, as some teach, to bring desire of this sort into our service. It must be slain. It is useless to try to use it as a helper, because its tendency is more towards tamas, that is, downward, than towards the other.
It is shown to surround even knowledge. It is present, to a greater or lesser degree, in every action. Hence the difficulty encountered by all men who set out to cultivate the highest that is in them.
We are at first inclined to suppose that the field of action of this quality is the senses alone; but Krishna teaches that its empire reaches beyond those and includes the heart and the intellect also. The incarnated soul desiring knowledge and freedom finds itself snared continually by tamas, which, ruling also in the heart and mind, is able to taint knowledge and thus bewilder the struggler.
Among the senses particularly, this force has sway. And the senses include all the psychical powers so much desired by those who study occultism. It does not at all follow that a man is spiritual or knows truth because he is able to see through vast distances, to perceive the denizens of the astral world, or to hear with the inner car. In this part of the human economy the dark quality is peculiarly powerful. Error is more likely to be present there than elsewhere, and unless the seer is self governed he gets no valuable knowledge, but is quite likely to fall at last, not only into far more grievous error, but into great wickedness.
We must therefore begin, as advised by Krishna, with that which is nearest to us, that is, with our senses. We cannot slay the foe there at first, because it is resident also in the heart and mind. By proceeding from the near to the more remote, we go forward with regularity and with certainty of conquest at last. Therefore he said, "In the first place, restrain thy senses." If we neglect those and devote ourselves wholly to the mind and heart, we really gain nothing, for the foe still remains undisturbed in the senses. By means of those, when we have devoted much time and care to the heart and mind, it may throw such obscurations and difficulties in the way that all the work done with the heart and mind is rendered useless.
It is by means of the outward senses and their inner counterparts that a great turmoil is set up in the whole system, which spreads to the heart and from there to the mind, and, as it is elsewhere said: "The restless heart then snatches away the mind from its steady place."
We thus have to carry on the cultivation of the soul by regular stages, never neglecting one part at the expense of another. Krishna advises his friend to restrain the senses, and then to "strengthen himself by himself." The meaning here is that he is to rely upon the One Consciousness which, as differentiated in a man, is his higher self. By means of this higher self he is to strengthen the lower, or that which he is accustomed to call "myself."
It will not be amiss here to quote from some notes of conversation with a friend of mine.
"Our consciousness is one and not many, nor different from other consciousnesses. It is not waking consciousness or sleeping consciousness, or any other but consciousness itself.
"Now that which I have called consciousness is Being. The ancient division was:
Sat, or Being;
Chit, or Consciousness, Mind;
Ananda, or Bliss.
These together are called Sat-chit-ananda.
"But Sat — or Being — the first of the three, is itself both Chit and Ananda. The appearing together in full harmony of Being and Consciousness is Bliss or Ananda. Hence that harmony is called Sat-chit-ananda.
"But the one consciousness of each person is the Witness or Spectator of the actions and experiences of every state we are in or pass through. It therefore follows that the waking condition of the mind is not separate consciousness.
"The one consciousness pierces up and down through all the states or planes of Being, and serves to uphold the memory — whether complete or incomplete — of each state's experiences.
"Thus in waking life, Sat experiences fully and knows. In dream state, Sat again knows and sees what goes on there, while there may not be in the brain a complete memory of the waking state just quitted. In Sushupti — beyond dream and yet on indefinitely, Sat still knows all that is done or heard or seen.
"The way to salvation must be entered. To take the first step raises the possibility of success. Hence it is said, 'When the first attainment has been won, Moksha (salvation) has been won.'
"The first step is giving up bad associations and getting a longing for knowledge of God; the second is joining good company, listening to their teachings and practicing them; the third is strengthening the first two attainments, having faith and continuing in it. Whoever dies thus, lays the sure foundation for ascent to adeptship, or salvation."
We have come to the end of the third chapter, which is that upon Devotion through Action, or in Sanskrit, Karma-yoga. It has in these three chapters been distinctly taught that devotion must be obtained, sought after, desired, cultivated. The disciple must learn to do every act with the Divine in view, and the Divine in everything. As it is said in the Brihad Nandikesvara-Purana:
While taking medicine one should think of Vishnu or the all-pervading; while eating, of Janardana, the All-Giver; while lying down, of Padmanabha; while marrying, of Prajapati, the Lord of Creatures; while fighting, of Chakradhara; while traveling in a foreign land, of Trivikrama; at the time of death, of Narayana; at the time of reunion with friends, of Sridhara; after dreaming bad dreams, of Govinda; at the time of danger, of Madhusudana; in the midst of a forest, of Narasinha; in the midst of fire, of Jalasaya, or the one lying on the water; in the midst of water, of Varaha; on the mountain, of Raghunandana; while going, of Varuma; and in all acts, of Madhava.
All these names are the names of Vishnu in his various powers and appearances. It is seeing Krishna in everything, and everything in him. This at last we must do, for Isvara, the spirit in each of us, is none other than Krishna. Therefore let us think of him and fight; while entangled in this dense forest of existence, let us think of him, the Lion our guard, the Sage our guide, the Warrior our sure defense and shield.
FOOTNOTES:
1. See Lucifer of April and May, 1888, in articles "Practical Occultism" and "Occultism and the Occult Arts." [Now included in Studies in Occultism by H. P. Blavatsky.] (return to text)
2. It is to be noticed that Arjuna and Krishna constantly change the names by which they address each other. When Krishna is dwelling on one subject or upon something that has to do with a particular phase of Arjuna's nature, he gives him some name that has reference to the quality, subject, or other matter referred to, and Arjuna changes the name of Krishna whenever he has need. As in these first verses, the name used for the Blessed Lord is Janardana, which means "giver of all that men ask" — meaning thereby to refer to Krishna's potency in bringing to fulfillment all wishes. (return to text)
3. My readers may not agree with me that this is the dark age, inasmuch as that is the term applied to a period now past. That time, however, was a part of this; and this is even darker than that, as we think. (return to text)
4. See Man: His Nature and Destiny (1802). (return to text)
5. In India there are numerous religious observances having in view sanitary effects. For instance the cholera dance — a religious matter — in which, while disinfecting camphor is burned in heaps, a curious flower-umbrella-dance is engaged in with religious chants and music. (return to text)
6. The ancient form of mirror is here referred to. It was made of metal and highly burnished. Of course it was constantly liable to get rusty. And our own silvered mirror is liable also to cloud, owing to the oxidizing of the coating. (return to text)