Austerity, Charity, Knowledge, Action, Doer, Happiness-Sorrow, Brahman, and Duties According to Varna, and the Glory of the Ganesha Gita
1-2. Shri Ganesha spoke - O King! Austerity is also of three
kinds by the distinctions of physical, verbal, and mental. Straightforwardness,
simplicity, purity, celibacy, non-violence, worship of gurus, pandits,
Brahmins, and deities, and constant adherence to one's own dharma - this is
physical austerity.
3. Speaking words that are not hurtful, but pleasant, devoid
of agitation, beneficial, and truthful, and reciting Vedas and scriptures -
this is verbal austerity.
4. Cheerfulness within the heart, peace, silence,
self-control, always maintaining a pure disposition - this is mental austerity.
5-6. The austerity performed without desire for fruits and
with faith is sattvic. The austerity done for the sake of opulence, respect,
and with pride is rajasic. Rajasic austerity certainly leads to birth-death
cycles and instability. The austerity that causes pain to others and oneself is
called tamasic.
7-8. That charity given with faith to a worthy recipient at
an appropriate place and time is known as sattvic charity. Charity given for
the sake of return favor or desired fruits, or given with distress or out of
duty, is called rajasic charity.
9-10. Charity given without considering the place or time,
to an unworthy recipient, disrespectfully, or given with contempt, is known as
tamasic charity. O King! Listen attentively, knowledge is also of three types,
action and the doer are also of three types, which I shall now describe in
context.
11-12. He who sees only me in all the diverse beings and
knows me as the eternal in perishable beings, O King! That is sattvic
knowledge. Those who know me as separate and unchangeable from those many
beings, this knowledge is called rajasic.
13-14. Engaging in matters that are baseless, untrue, and
aimed at fleeting and petty pleasures of the body and mind is called Tamasik
knowledge. O King! Actions are also of three types according to the
distinctions of sattva, rajas, and tamas, which I will describe; listen.
Actions performed without desire for the fruits, devoid of attachment, hatred,
and pride, are known as Sattvik.
15-16. That action which is done with great effort, with a
desire for fruits, and performed with vanity, is called Rajasic action. And
that action which is undertaken ignorantly, beyond one's capacity, causing loss
of wealth, is known as Tamasic action.
17-18. Similarly, O King! There are three types of doers,
which I shall now explain. That doer who is endowed with patience and
enthusiasm, views success and failure equally, and is free from attachment and
ego, is called a Sattvik doer.
19-21. He who acts with joy and sorrow, inclined towards
violence, desires the fruits of actions, and is impure and greedy, is known as
a Rajasic doer. One who is negligent, ignorant, destructive towards others,
wicked, lazy, and argumentative, is called a Tamasic doer. O King! Likewise,
happiness and sorrow are also of three kinds; listen to them in order, for they
too have sattvic, rajasic, and tamasic distinctions, which I will now describe.
22-23. That which at first seems like poison but ends like
nectar, which is sought by an intellect aimed at the ultimate truth, bringing
an end to sorrow, and is ultimately joyful to the intellect, is called Sattvik
happiness. Happiness from the senses that initially seems like nectar but ends
like poison, that is known as Rajasic happiness.
24-25. That which arises from sleepiness and negligence, is
filled with sloth, and constantly induces delusion within oneself, is named
Tamasic happiness. There isn't any being that is free from these three
qualities.
26-27. O King! Even Brahman is of three kinds: Om, Tat, and
Sat; and O King! In these three worlds, everything is encompassed by three.
Brahmins, Kshatriyas, Vaishyas, and Shudras - they perform different actions by
their nature, and I briefly tell you their duties.
28-29. Controlling both external and internal senses,
simplicity, forgiveness, various forms of penance, purity, knowledge of the
self through both direct and indirect means, knowledge of the Vedas,
scriptures, Puranas, and Smritis, and practicing their meanings - these are the
duties of a Brahmin.
30-33. Firmness, bravery, cleverness, not fleeing from
battle, protection of those seeking refuge, charity, patience, innate vigor,
lordship, generosity of mind, good policy, governance of the people (and state
administration) - these are the natural duties of Kshatriyas. Trading various
goods, agriculture, and protection of cows - these are declared as the three
types of duties for Vaishyas. O King! Giving charity, serving Brahmins, and
always worshiping Lord Shiva - this is said to be the duty of Shudras.
34. O King! By performing their respective duties as
prescribed and dedicating all actions to me, they attain the unwavering supreme
state by my grace.
35. Dear King! Thus, out of affection for you, I have
described in detail, with all its parts, the eternal yoga which is proven from
the beginning; this yoga is the most supreme.
36. O King! Adopt this yoga that I have spoken of, and do
not reveal it to anyone; by keeping it secret, you will achieve the highest
perfection.
37-38. Vyasa said - Hearing these words of the great-souled
Ganesha with a delighted mind, King Varenya acted according to his words.
Renouncing his kingdom and family, he swiftly went to the forest, engaged in
the yoga as instructed, and attained liberation.
39-40. He who listens to this great secret yoga with faith
also attains liberation; for he becomes like a yogi. The wise one who
thoroughly understands the essence of this yoga and teaches it to others also
attains liberation, becoming like a yogi.
41-42. He who studies this Gita well, understands its
meaning from a guru, worships Ganesha, and recites it daily during one, two, or
all three times of the day, attains the form of Brahman, and even by his sight,
a person gets liberated.
43-44. Neither yajna, nor vows, nor charity, nor agnihotra,
nor great wealth (elaborate rituals performed with vast expenditure), nor the
supreme knowledge and practice of the Vedas with all their limbs, nor listening
to the Puranas, nor thoughtful consideration of the scriptures can grant Brahma
like this Gita does to humans.
45-47. Even those guilty of great sins like Brahmahatya
(killing a Brahmin), drinking alcohol, theft, going to the wife of the guru,
associating with these four great sinners, and those committing sins like
violence against women, cow slaughter, etc., become free from sins by reading
this Gita. He who reads it regularly with discipline, becomes undoubtedly like
Shri Ganesha, and he who reads it with devotion on the day of Chaturthi also
attains liberation.
48. One who goes to those holy places, bathes, worships
Ganesha, and even once recites this Gita with devotion, attains the form of
Brahman.
49-51. In the bright half of the Bhadrapada month, on the
day of Chaturthi, one who makes a four-armed clay statue of Shri Ganesha along
with his vehicle and weapons, worships it according to the rituals, and with
devotion recites this Ganesha Gita seven times, Ganesha, being pleased, grants
him sons, grandsons, wealth, grains, cattle, gems, and excellent enjoyments.
52. A student attains knowledge, one seeking pleasure gains happiness, one desiring fulfillment of various desires achieves them, and in the end, they attain liberation. Thus, I have told you all [Gita teachings]; what else would you like to hear?
Thus concludes the one hundred and forty-eighth chapter
named 'The Determination of Threefold Entities' in the Krida Khanda of the
glorious Ganesha Purana.