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740
GITA-RAHASYA OR KARMA-YOGA
66
[4
same place, at the end, the illustration of the river and the sea, which appears in the Praśna and the Mundaka Upanisads (Prašna. 6. 5; Mun. 3. 2. 8), has been used with reference to the man who has become free from Name and Form. Besides, the comparison of Reason with a charioteer, after comparing the organs with horses, which appears in the conversation between the Brahmin and the Hunter (Vana 210), and in the Anugītā, has been taken from the Kathopanisad (Ka. 1. 3. 3): and the stanzas esa sarvesu bhutesu gūḍhātmā" (Katha. 3. 12), and anyatra dharmad anyatrādharmat" (Katha. 2. 14) also appear with slight verbal alterations in the Santiparva (187. 29 and 331. 44). I have already stated above that the stanza sarvataḥ panipadam etc., from the Svetasvatara appears several times in the Mahabharata, as also in the Gita. But this similarity does not end here, and there are numerous other sentences from the Upanisads, which appear in various places in the Mahabharata. Nay, we may safely assert that the Spiritual Knowledge in the Mahabharata has been practically adopted from the Upanisads.
66
Not only is the Spiritual Knowledge contained in the Bhagavadgita consistent with the Upanisads, like the Mahabharata, but, as has been stated by me in the ninth and the thirteenth chapters above, the Path of Devotion described in the Gita is also fully consistent with this Spiritual Knowledge. Without, therefore, repeating the same subject-matter, I will only say here in short, that the non-lamentability of the Atman mentioned in the second chapter of the Gita, the form of the Imperishable Brahman described in the eighth chapter, the consideration of the Body (kṣetra) and the Atman (ksetrajña) contained in the thirteenth chapter, and especially the form of the 'Knowable' (jñeya) Parabrahman described in that chapter, are all subjects which have been literally copied into the Gita from the Upanisads. Some of the Upanisads are in prose, whereas others are in verse. Expressions from the prose Upanisads cannot, of course, come as they are in the Gita, which is in verse form; yet, the ideas "whatever is, is; and whatever is not, is not" (GI. 2. 16),
蒙古
yain yam vapi smaran bhavam" etc. (GI. 8. 6), (i. e., "whatever ideas are entertained in the Mind" etc.-Trans.) etc., which
