This article was recorded by Ida Ansell in shorthand. As, however, Swamiji's speed was too great for her in her early days, dots are put in the articles to indicate the omissions, while the words within square brackets are added by way of linking up the disconnected parts.
(Delivered in San Francisco, on May 28, 1900)
The Gitâ requires a little preliminary introduction. The scene is laid on the battlefield of Kurukshetra. There were two branches of the same race fighting for the empire of India about five thousand years ago. The Pândavas had the right, but the Kauravas had the might. The Pandavas were five brothers, and they were living in a forest. Krishna was the friend of the Pandavas. The Kauravas would not grant them as much land as would cover the point of a needle.
The opening scene is the battlefield, and both sides see their relatives and friends — one brother on one side and another on the other side; a grandfather on one side, grandson on the other side. ... When Arjuna sees his own friends and relatives on the other side and knows that he may have to kill them, his heart gives way and he says that he will not fight. Thus begins the Gita.
For all of us in this world life is a continuous fight. ... Many a time comes when we want to interpret our weakness and cowardice as forgiveness and renunciation. There is no merit in the renunciation of a beggar. If a person who can [give a blow] forbears, there is merit in that. If a person who has, gives up, there is merit in that. We know how often in our lives through laziness and cowardice we give up the battle and try to hypnotise our minds into the belief that we are brave.
The Gita opens with this very significant verse: "Arise, O Prince! Give up this faint-heartedness, this weakness! Stand up and fight!" (Gita, II. 3.) Then Arjuna, trying to argue the matter [with Krishna], brings higher moral ideas, how non-resistance is better than resistance, and so on. He is trying to justify himself, but he cannot fool Krishna. Krishna is the higher Self, or God. He sees through the argument at once. In this case [the motive] is weakness. Arjuna sees his own relatives and he cannot strike them. ...
There is a conflict in Arjuna's heart between his emotionalism and his duty. The nearer we are to [beasts and] birds, the more we are in the hells of emotion. We call it love. It is self-hypnotisation. We are under the control of our [emotions] like animals. A cow can sacrifice its life for its young. Every animal can. What of that? It is not the blind, birdlike emotion that leads to perfection. ... [To reach] the eternal consciousness, that is the goal of man! There emotion has no place, nor sentimentalism, nor anything that belongs to the senses — only the light of pure reason. [There] man stands as spirit.
Now, Arjuna is under the control of this emotionalism. He is not what he should be — a great self-controlled, enlightened sage working through the eternal light of reason. He has become like an animal, like a baby, just letting his heart carry away his brain, making a fool of himself and trying to cover his weakness with the flowery names of "love" and so on. Krishna sees through that. Arjuna talks like a man of little learning and brings out many reasons, but at the same time he talks the language of a fool.
"The sage is not sorry for those that are living nor for those that die." (Ibid. 11.) [Krishna says :] "You cannot die nor can I. There was never a time when we did not exist. There will never be a time when we shall not exist. As in this life a man begins with childhood, and [passes through youth and old age, so at death he merely passes into another kind of body]. Why should a wise man be sorry?" (Ibid. 12-13.) And where is the beginning of this emotionalism that has got hold of you? It is in the senses. "It is the touch of the senses that brings all this quality of existence: heat and cold, pleasure and pain. They come and go." (Ibid. 14.) Man is miserable this moment, happy the next. As such he cannot experience the nature of the soul. ...
"Existence can never be non-existence, neither can non-existence ever become existence. ... Know, therefore, that that which pervades all this universe is without beginning or end. It is unchangeable. There is nothing in the universe that can change [the Changeless]. Though this body has its beginning and end, the dweller in the body is infinite and without end." (Ibid. 16-18.)
Knowing this, stand up and fight! Not one step back, that is the idea. ... Fight it out, whatever comes. Let the stars move from the sphere! Let the whole world stand against us! Death means only a change of garment. What of it? Thus fight! You gain nothing by becoming cowards. ... Taking a step backward, you do not avoid any misfortune. You have cried to all the gods in the world. Has misery ceased? The masses in India cry to sixty million gods, and still die like dogs. Where are these gods? ... The gods come to help you when you have succeeded. So what is the use? Die game. ... This bending the knee to superstitions, this selling yourself to your own mind does not befit you, my soul. You are infinite, deathless, birthless. Because you are infinite spirit, it does not befit you to be a slave. ... Arise! Awake! Stand up and fight! Die if you must. There is none to help you. You are all the world. Who can help you?
"Beings are unknown to our human senses before birth and after death. It is only in the interim that they are manifest. What is there to grieve about? (Ibid. 28.)
"Some look at It [the Self] with wonder. Some talk of It as wonderful. Others hear of It as wonderful. Others, hearing of It, do not understand." (Ibid. 29.)
But if you say that killing all these people is sinful, then consider this from the standpoint of your own caste-duty. ... "Making pleasure and misery the same, making success and defeat the same, do thou stand up and fight. (Ibid. 38.)
This is the beginning of another peculiar doctrine of the Gita — the doctrine of non-attachment. That is to say, we have to bear the result of our own actions because we attach ourselves to them. ... "Only what is done as duty for duty's sake ... can scatter the bondage of Karma." (Ibid. 39.) There is no danger that you can overdo it. ... "If you do even a little of it, [this Yoga will save you from the terrible round of birth and death]. (Ibid. 40.)
"Know, Arjuna, the mind that succeeds is the mind that is concentrated. The minds that are taken up with two thousand subjects (have) their energies dispersed. Some can talk flowery language and think there is nothing beyond the Vedas. They want to go to heaven. They want good things through the power of the Vedas, and so they make sacrifices." (Ibid. 41-43.) Such will never attain any success [in spiritual life] unless they give up all these materialistic ideas. (Ibid. 44.)
That is another great lesson. Spirituality can never be attained unless all material ideas are given up. ... What is in the senses? The senses are all delusion. People wish to retain them [in heaven] even after they are dead — a pair of eyes, a nose. Some imagine they will have more organs than they have now. They want to see God sitting on a throne through all eternity — the material body of God. ... Such men's desires are for the body, for food and drink and enjoyment. It is the materialistic life prolonged. Man cannot think of anything beyond this life. This life is all for the body. "Such a man never comes to that concentration which leads to freedom." (Ibid. 44.)
"The Vedas only teach things belonging to the three Gunas, to Sattva, Rajas, and Tamas." (Ibid. 45.) The Vedas only teach about things in nature. People cannot think anything they do not see on earth. If they talk about heaven, they think of a king sitting on a throne, of people burning incense. It is all nature, nothing beyond nature. The Vedas, therefore, teach nothing but nature. "Go beyond nature, beyond the dualities of existence, beyond your own consciousness, caring for nothing, neither for good nor for evil." (Ibid. 45.)
We have identified ourselves with our bodies. We are only body, or rather, possessed of a body. If I am pinched, I cry. All this is nonsense, since I am the soul. All this chain of misery, imagination, animals, gods, and demons, everything, the whole world all this comes from the identification of ourselves with the body. I am spirit. Why do I jump if you pinch me? ... Look at the slavery of it. Are you not ashamed? We are religious! We are philosophers! We are sages! Lord bless us! What are we? Living hells, that is what we are. Lunatics, that is what we are!
We cannot give up the idea [of body]. We are earth-bound. ... Our ideas are burial grounds. When we leave the body we are bound by thousands of elements to those [ideas].
Arjuna asks: "Who is a person of established will?" (Ibid. 54.)
[Krishna answers:] "The man who has given up all desires, who desires nothing, not even this life, nor freedom, nor gods, nor work, nor anything. When he has become perfectly satisfied, he has no more cravings." (Ibid. 55.) He has seen the glory of the Self and has found that the world, and the gods, and heaven are ... within his own Self. Then the gods become no gods; death becomes no death; life becomes no life. Everything has changed. "A man is said to be [illumined] if his will has become firm, if his mind is not disturbed by misery, if he does not desire any happiness, if he is free of all [attachment], of all fear, of all anger. (Ibid. 56.) ...
"As the tortoise can draw in his legs, and if you strike him, not one foot comes out, even so the sage can draw all his sense-organs inside," (Ibid. 58.) and nothing can force them out. Nothing can shake him, no temptation or anything. Let the universe tumble about him, it does not make one single ripple in his mind.
Then comes a very important question. Sometimes people fast for days. ... When the worst man has fasted for twenty days, he becomes quite gentle. Fasting and torturing themselves have been practiced by people all over the world. Krishna's idea is that this is all nonsense. He says that the senses will for the moment recede from the man who tortures himself, but will emerge again with twenty times more [power]. ... What should you do? The idea is to be natural — no asceticism. Go on, work, only mind that you are not attached. The will can never be fixed strongly in the man who has not learnt and practiced the secret of non-attachment.
I go out and open my eyes. If something is there, I must see it. I cannot help it. The mind runs after the senses. Now the senses must give up any reaction to nature.
"Where it is dark night for the [sense-bound] world, the self controlled [man] is awake. It is daylight for him. ... And where the world is awake, the sage sleeps." (Ibid. 69.) Where is the world awake? In the senses. People want to eat and drink and have children, and then they die a dog's death. ... They are always awake for the senses. Even their religion is just for that. They invent a God to help them, to give them more women, more money, more children — never a God to help them become more godlike! "Where the whole world is awake, the sage sleeps. But where the ignorant are asleep, there the sage keeps awake" (Ibid. 69.) — in the world of light where man looks upon himself not as a bird, not as an animal, not as a body, but as infinite spirit, deathless, immortal. There, where the ignorant are asleep, and do not have time, nor intellect, nor power to understand, there the sage is awake. That is daylight for him.
"As all the rivers of the world constantly pour their waters into the ocean, but the ocean's grand, majestic nature remains undisturbed and unchanged, so even though all the senses bring in sensations from nature, the ocean-like heart of the sage knows no disturbance, knows no fear." (Ibid. 70.) Let miseries come in millions of rivers and happiness in hundreds! I am no slave to misery! I am no slave to happiness!
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