Kamagita

[Note: Kama means desires].

Addressing Yudhishthira

Vasudeva said(lord Krishna): O scion of Bharata’s race, salvation is not attained by foregoing the external things (like kingdom, etc), it is only attained by giving up things, which pander to the flesh (body). The virtue and happiness, which are attainable by the person who has renounced only the external objects, but who is at the same time engrossed by passions and weakness of the flesh, let these be the portion of our enemies. The word with two letters is Mrit-yu (death of the soul or perdition) and the word with three letters is Sas-wa-ta (Brahman) or the eternal spirit.

The consciousness that this or that thing is mine, or the state of being addicted to worldly objects is Mrityu and the absence of that feeling is Saswatam. And these two, Brahman and Mrityu, O king, have their seats in the souls of all creatures, and remaining unseen, they, without doubt, wage war with each other. And, if, O Bharata, it is true that no creature is ever destroyed, then one does not make oneself guilty of the death of a creature by piercing (destroying) its body. What matter the world to a man, if having acquired the sovereignty of the whole earth with its mobile and immobile creation, he does not become attached to it, or engrossed in its enjoyment. But the man who having renounced the world, has taken to the life of the recluse in the forest, living on wild roots and edibles, if such a man, O son of Pritha (Yudhishthira), has a craving for the good things of the world, and is addicted to them, he may be said to bear Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the character of thy external and internal enemies, (by means of thy spiritual vision).

And the man who is able to perceive the nature of the eternal reality is able to overreach the influence of the great fear (perdition). Men do not look with approbation upon the conduct of those who are engrossed in worldly desires and there is no act without having desire (at its root) and all (Kama) desires are, as it were, the limbs (offshoots) of the mind. Therefore, wise men knowing this subjugate their desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga to be the perfect way (to salvation) by reason of the practices of his many former births. And remembering that, what the soul desires, is not conducive to piety and virtue, but that the suppression of the desires is at the root of all true virtue, such men do not engage in the practice of charity, Vedic learning, asceticism and Vedic rites whose object is attainment of worldly prosperity, ceremonies, sacrifices, religious rules and meditation, with the motive of securing any advantage thereby.

By way of illustration of this truth, the sages versed in ancient lore, recite these Gathas called by the name of Kamagita; do thou O Yudhishthira, listen to the recital of them in detail.

Kama says: No creature is able to destroy me without resorting to the proper methods (viz., subjugation of all desires and practice of Yoga etc.). If a man knowing my power, strives to destroy me by muttering prayers etc. I prevail over him with the belief that I am the subjective ego within him. If he wishes to destroy me by means of sacrifices with many presents, I deceive him by appearing in his mind as a most virtuous creature amongst the mobile creation, and if he wishes to annihilate me by mastering the Vedas and Vedangas (branches of the Vedas), I over reach him by seeming to his mind to be the soul of virtue amongst the immobile creation. And if the man whose strength lies in truth, desires to overcome me by patience, I appear to him as his mind, and thus he does not perceive my existence, and if the man of austere religious practices, desires to destroy me by means of asceticism, I appear in the guise of asceticism in his mind, and thus he is prevented from knowing me, and the man of learning, who with the object of attaining salvation desires to destroy me, I frolic and laugh in the face of such a man intent on salvation.

I am the everlasting one without a compeer, whom no creature can kill or destroy. For this reason thou too, O prince, divert thy desires (Kama) to virtue, so that, by this means, thou mayest attain what is well for thee.

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