The Bhagavad Gita, transl. Juan Mascaro, Penguin, Harmondsworth, 1978
(1962)

Juan Mascaro's introduction (pp. 9-36) presents the concept of Indo-
European languages and the relationship of Sanskrit to others in this
large family and the extent of Sanskrit literature:

   We have the great songs of the Vedas, the splendour of the
   Upanishads, the glory of the Bhagavad Gita, the vastness of the
   Mahabarata, the tenderness and heroism found in the Ramayana, the
   wisdom of the fables and stories of India, the scientific philosophy
   of the Sankhya, the psychological philosophy of Yoga, the poetical
   philosophy of Vedanta, the laws of Manu, the grammar of Panini and
   other scientific writings, the lyrical poetry and drama culminating
   in the great poetry and dramas of Kalidasa. p. 9

Mascaro contrasts the beauty of ancient Greece with India's infinity.
Brahman (God as many Westerners would perceive it here) is beyond the
comprehension of finite beings. Hindu mysticism exists, along with a
activity, sacrifice being a high form of activity. Mascaro enumerates
such and, using the Christian examples of Mary and Martha, love and
service as three ways.

The Gita is placed in its context within the Mahabarata, as a shrine
within a temple. Its metaphorical nature is stated:

   whilst the war in the Mahabarata may be meant as a real war it is
   obvious that the war in the Bhagavad Gita has a symbolic meaning.
   p. 22

   How could the treachery, robbery, and butchery of war be reconciled
   with the spiritual vision and love of the Bhagavad Gita? How could
   we reconcile it with the spirit of the Gita, and of all true
   spiritual seers, as expressed in those words of Krishna? 'When a man
   sees that the God in himself is the same God in all that is, he
   hurts not himself by hurting others: then he goes to the highest
   Path.' 13.28 p. 23

Mascaro expresses balanced spirituality and reason, ascent from desire
and possession to ideal and contemplation, transformation of conflict
into the harmony of universal sympathy. He addresses the concept of
karma, stating it in uplifting terms:

   All life is action, but every little finite action should be a
   surrender into the infinite Life. Every little work in life, however
   humble, can become an act of creation and therefore a means of
   salvation, because in all true creation we reconcile the finite with
   the Infinite. When vision is pure and when creation is pure there is
   always joy. p. 32

The translator's note on pages 37-38 states his intent to convey the
spirit of the scripture in clear English.

1. (43-47): Two great armies arrayed for battle. Arjuna asked Krishna
to drive his chariot between them. There he expressed his dismay that
one people were poised to kill each other.

2. (48-55): Krishna encouraged him. Arjuna refused to fight. Krishna
spoke of reincarnation and immortality, of ascending above desire and
attaining serenity.

3. (56-60): There are two ways, reflection and action. Consecrated
action surpasses inaction. Realize the harm desires cause and act free
from desire.

4. (61-65): I return from age to age. Free yourself from desire. Avoid
jealousy, appreciate the value of sacrifice.

5. (66-68): Action for gain is disharmonious. Earthly pleasures cause
sorrows. Sages transcend such and attain harmony.

6. (69-73): Do what needs doing and without thought of reward. Achieve
inner calm. This may take lifetimes.

7. (74-76) I am purity, I am intelligence.

   16 There are four kinds of men who are good, and the four love me,
   Arjuna: the man of sorrows, the seeker of knowledge, the seeker of
   something he treasures, and the man of vision. p. 75

   27 All beings are born in delusion, the delusion of division which
   comes from desire and hate. p. 76

8. (77-79) One's focus at death attracts him after death. Gaze high;
avoid rebirth and sorrow.

9. (80-83): My worshippers come to me.

10. (84-88): I am the Primal Source of all.

11. (89-95): Krishna disclosed his divine form to Arjuna. Arjuna was
amazed and apologizes for previous imperception. Krishna reassured him
and resumed human appearance.

12. (96-98): Arjuna asked concerning immanence and transcendence.
Krishna said those seeking the transcendent have the harder task. He
urged worship be with devotion pure, serene, free of all desire.

13. (99-102): Arise above desire, above self concern, above nature,
above fate; perceive the divine in all and harm none.

14. (103-105): Pass beyond ignorance's darkness and passion's fire
towards wisdom's light.

15 (106-108): I am the All-Knowing, Immutable, Imperishable Creator.

16. (109-111): Arjuna, your virtues attract you to heaven; greed lures
some others to a lower, less pleasing life after this.

17. (112-114): Sacrifice purely, expecting nothing in return. Speak and
read peace-creating words.

18. (115-121): Act worthily, dutifully, harmoniously. Renounce not
action, but action's reward. Brahmins achieve peace, harmony, wisdom;
warriors courage, perseverance, generosity; workers cattle rearing,
horticulture and trade. Seek God dwelling in your heart. Where Arjuna
is, there Krishna is.

Michael McKenny, September 10-11, 2008 C.E.


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