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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/2388-h.zip b/2388-h.zip Binary files differnew file mode 100644 index 0000000..7d626d0 --- /dev/null +++ b/2388-h.zip diff --git a/2388-h/2388-h.htm b/2388-h/2388-h.htm new file mode 100644 index 0000000..1488efd --- /dev/null +++ b/2388-h/2388-h.htm @@ -0,0 +1,4419 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.1//EN" + "http://www.w3.org/TR/xhtml11/DTD/xhtml11.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en"> + +<head> + +<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1" /> + +<title> +The Project Gutenberg E-text of The Bhagavad-Gita +</title> + +<style type="text/css"> +body { color: black; + background: white; + margin-right: 10%; + margin-left: 10%; + font-family: "Times New Roman", serif; + text-align: justify } + +p {text-indent: 4% } + +p.noindent {text-indent: 0% } + +p.t1 {text-indent: 0% ; + font-size: 200%; + text-align: center } + +p.t2 {text-indent: 0% ; + font-size: 150%; + text-align: center } + +p.t3 {text-indent: 0% ; + font-size: 100%; + text-align: center } + +p.t3b {text-indent: 0% ; + font-size: 100%; + font-weight: bold; + text-align: center } + +p.t4 {text-indent: 0% ; + font-size: 80%; + text-align: center } + +p.t4b {text-indent: 0% ; + font-size: 80%; + font-weight: bold; + text-align: center } + +p.t5 {text-indent: 0% ; + font-size: 60%; + text-align: center } + +h1 { text-align: center } +h2 { text-align: center } +h3 { text-align: center } +h4 { text-align: center } +h5 { text-align: center } + +p.poem {text-indent: 0%; + margin-left: 10%; } + +p.thought {text-indent: 0% ; + letter-spacing: 4em ; + text-align: center } + +p.footnote {text-indent: 0% ; + font-size: 80%; + margin-left: 10% ; + margin-right: 10% } + +p.finis { font-size: larger ; + text-align: center ; + text-indent: 0% ; + margin-left: 0% ; + margin-right: 0% } + +</style> + +</head> + +<body> + + +<pre> + +The Project Gutenberg EBook of The Bhagavad-Gita, by Anonymous + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Bhagavad-Gita + +Author: Anonymous + +Translator: Sir Edwin Arnold + +Posting Date: June 23, 2013 [EBook #2388] +Release Date: November, 2000 +First Posted: January 26, 2000 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BHAGAVAD-GITA *** + + + + +Produced by J. C. Byers. HTML version by Al Haines. + + + + + +</pre> + + +<h1> +<br /><br /> + +</h1> + +<p><br /><br /></p> + +<h1> + The<br /> + Song Celestial.<br /> + or<br /> + Bhagavad-Gita<br /> + (From the Mahabharata)<br /> +</h1> + +<p class="t3"> + Being a Discourse Between Arjuna,<br /> + Prince of India, and the Supreme Being<br /> + Under the Form of Krishna<br /> +</p> + +<p><br /></p> + +<p class="t3"> + Translated from the Sanskrit Text<br /> + by<br /> + Sir Edwin Arnold,<br /> + M.A., K.C.I.E., C.S.I.<br /> +</p> + +<p class="t3"> + New York<br /> + Truslove, Hanson & Comba, Ltd.<br /> + 67 Fifth Avenue<br /> + 1900<br /> +</p> + +<p><br /><br /></p> + +<p class="t3"> +Dedication +</p> + +<p class="t3b"> +TO INDIA +</p> + +<p class="poem"> + So have I read this wonderful and spirit-thrilling speech,<br /> + By Krishna and Prince Arjun held, discoursing each with each;<br /> + So have I writ its wisdom here,--its hidden mystery,<br /> + For England; O our India! as dear to me as She!<br /> +<br /> +EDWIN ARNOLD +</p> + +<p><br /><br /><br /></p> + +<h3> +PREFACE +</h3> + +<p> +This famous and marvellous Sanskrit poem occurs as an episode of the +Mahabharata, in the sixth--or "Bhishma"--Parva of the great Hindoo +epic. It enjoys immense popularity and authority in India, where it is +reckoned as one of the ``Five Jewels,"--pancharatnani--of Devanagiri +literature. In plain but noble language it unfolds a philosophical system +which remains to this day the prevailing Brahmanic belief, blending as it +does the doctrines of Kapila, Patanjali, and the Vedas. So lofty are many +of its declarations, so sublime its aspirations, so pure and tender its +piety, that Schlegel, after his study of the poem, breaks forth into this +outburst of delight and praise towards its unknown author: +"Magistrorum reverentia a Brachmanis inter sanctissima pietatis officia +refertur. Ergo te primum, Vates sanctissime, Numinisque hypopheta! +quisquis tandem inter mortales dictus tu fueris, carminis bujus auctor,, +cujus oraculis mens ad excelsa quaeque,quaeque,, aeterna atque divina, +cum inenarraoih quddam delectatione rapitur-te primum, inquam, +salvere jubeo, et vestigia tua semper adore." Lassen re-echoes this +splendid tribute; and indeed, so striking are some of the moralities here +inculcated, and so close the parallelism--ofttimes actually verbal-- +between its teachings and those of the New Testament, that a +controversy has arisen between Pandits and Missionaries on the point +whether the author borrowed from Christian sources, or the Evangelists +and Apostles from him. +</p> + +<p> +This raises the question of its date, which cannot be positively settled. It +must have been inlaid into the ancient epic at a period later than that of +the original Mahabharata, but Mr Kasinath Telang has offered some fair +arguments to prove it anterior to the Christian era. The weight of +evidence, however, tends to place its composition at about the third +century after Christ; and perhaps there are really echoes in this +Brahmanic poem of the lessons of Galilee, and of the Syrian incarnation. +</p> + +<p> +Its scene is the level country between the Jumna and the Sarsooti +rivers-now Kurnul and Jheend. Its simple plot consists of a dialogue held +by Prince Arjuna, the brother of King Yudhisthira, with Krishna, the +Supreme Deity, wearing the disguise of a charioteer. A great battle is +impending between the armies of the Kauravas and Pandavas, and this +conversation is maintained in a war-chariot drawn up between the +opposing hosts. +</p> + +<p> +The poem has been turned into French by Burnouf, into Latin by Lassen, +into Italian by Stanislav Gatti, into Greek by Galanos, and into English +by Mr. Thomson and Mr Davies, the prose transcript of the last-named +being truly beyond praise for its fidelity and clearness. Mr Telang has +also published at Bombay a version in colloquial rhythm, eminently +learned and intelligent, but not conveying the dignity or grace of the +original. If I venture to offer a translation of the wonderful poem after +so many superior scholars, it is in grateful recognition of the help +derived from their labours, and because English literature would +certainly be incomplete without possessing in popular form a poetical +and philosophical work so dear to India. +</p> + +<p> +There is little else to say which the "Song Celestial" does not explain for +itself. The Sanskrit original is written in the Anushtubh metre, which +cannot be successfully reproduced for Western ears. I have therefore +cast it into our flexible blank verse, changing into lyrical measures +where the text itself similarly breaks. For the most part, I believe the +sense to be faithfully preserved in the following pages; but Schlegel +himself had to say: "In reconditioribus me semper poetafoster mentem +recte divinasse affirmare non ausim." Those who would read more upon +the philosophy of the poem may find an admirable introduction in the +volume of Mr Davies, printed by Messrs Trubner & Co. +</p> + +<p class="noindent"> +EDWIN ARNOLD, C.S.I. +</p> + +<p><br /><br /><br /></p> + +<p class="t3b"> +CONTENTS +</p> + +<p class="noindent"> + I. <a href="#chap01">THE DISTRESS OF ARJUNA</a><br /> + II. <a href="#chap02">THE BOOK OF DOCTRINES</a><br /> + III. <a href="#chap03">VIRTUE IN WORK</a><br /> + IV. <a href="#chap04">THE RELIGION OF KNOWLEDGE</a><br /> + V. <a href="#chap05">RELIGION OF RENOUNCING WORKS</a><br /> + VI. <a href="#chap06">RELIGION BY SELF-RESTRAINT</a><br /> + VII. <a href="#chap07">RELIGION BY DISCERNMENT</a><br /> + VIII. <a href="#chap08">RELIGION BY SERVICE OF THE SUPREME</a><br /> + IX. <a href="#chap09">RELIGION BY THE KINGLY KNOWLEDGE AND THE KINGLY MYSTERY</a><br /> + X. <a href="#chap10">RELIGION BY THE HEAVENLY PERFECTIONS</a><br /> + XI. <a href="#chap11">THE MANIFESTING OF THE ONE AND MANIFOLD</a><br /> + XII. <a href="#chap12">RELIGION OF FAITH</a><br /> + XIII. <a href="#chap13">RELIGION BY SEPARATION OF MATTER AND SPIRIT</a><br /> + XIV. <a href="#chap14">RELIGION BY SEPARATION FROM THE QUALITIES</a><br /> + XV. <a href="#chap15">RELIGION BY ATTAINING THE SUPREME</a><br /> + XVI. <a href="#chap16">THE SEPARATENESS OF THE DIVINE AND UNDIVINE</a><br /> + XVII. <a href="#chap17">RELIGION BY THE THREEFOLD FAITH</a><br /> + XVIII. <a href="#chap18">RELIGION BY DELIVERANCE AND RENUNCIATION</a><br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap01"></a> +CHAPTER I +</h3> + +<p class="poem"> + Dhritirashtra:<br /> + Ranged thus for battle on the sacred plain--<br /> + On Kurukshetra--say, Sanjaya! say<br /> + What wrought my people, and the Pandavas?<br /> +</p> + +<p class="poem"> + Sanjaya:<br /> + When he beheld the host of Pandavas,<br /> + Raja Duryodhana to Drona drew,<br /> + And spake these words: "Ah, Guru! see this line,<br /> + How vast it is of Pandu fighting-men,<br /> + Embattled by the son of Drupada,<br /> + Thy scholar in the war! Therein stand ranked<br /> + Chiefs like Arjuna, like to Bhima chiefs,<br /> + Benders of bows; Virata, Yuyudhan,<br /> + Drupada, eminent upon his car,<br /> + Dhrishtaket, Chekitan, Kasi's stout lord,<br /> + Purujit, Kuntibhoj, and Saivya,<br /> + With Yudhamanyu, and Uttamauj<br /> + Subhadra's child; and Drupadi's;-all famed!<br /> + All mounted on their shining chariots!<br /> + On our side, too,--thou best of Brahmans! see<br /> + Excellent chiefs, commanders of my line,<br /> + Whose names I joy to count: thyself the first,<br /> + Then Bhishma, Karna, Kripa fierce in fight,<br /> + Vikarna, Aswatthaman; next to these<br /> + Strong Saumadatti, with full many more<br /> + Valiant and tried, ready this day to die<br /> + For me their king, each with his weapon grasped,<br /> + Each skilful in the field. Weakest-meseems-<br /> + Our battle shows where Bhishma holds command,<br /> + And Bhima, fronting him, something too strong!<br /> + Have care our captains nigh to Bhishma's ranks<br /> + Prepare what help they may! Now, blow my shell!"<br /> +</p> + +<p class="poem"> + Then, at the signal of the aged king,<br /> + With blare to wake the blood, rolling around<br /> + Like to a lion's roar, the trumpeter<br /> + Blew the great Conch; and, at the noise of it,<br /> + Trumpets and drums, cymbals and gongs and horns<br /> + Burst into sudden clamour; as the blasts<br /> + Of loosened tempest, such the tumult seemed!<br /> + Then might be seen, upon their car of gold<br /> + Yoked with white steeds, blowing their battle-shells,<br /> + Krishna the God, Arjuna at his side:<br /> + Krishna, with knotted locks, blew his great conch<br /> + Carved of the "Giant's bone;" Arjuna blew<br /> + Indra's loud gift; Bhima the terrible--<br /> + Wolf-bellied Bhima-blew a long reed-conch;<br /> + And Yudhisthira, Kunti's blameless son,<br /> + Winded a mighty shell, "Victory's Voice;"<br /> + And Nakula blew shrill upon his conch<br /> + Named the "Sweet-sounding," Sahadev on his<br /> + Called"Gem-bedecked," and Kasi's Prince on his.<br /> + Sikhandi on his car, Dhrishtadyumn,<br /> + Virata, Satyaki the Unsubdued,<br /> + Drupada, with his sons, (O Lord of Earth!)<br /> + Long-armed Subhadra's children, all blew loud,<br /> + So that the clangour shook their foemen's hearts,<br /> + With quaking earth and thundering heav'n.<br /> +</p> + +<p class="poem"> + Then 'twas-<br /> + Beholding Dhritirashtra's battle set,<br /> + Weapons unsheathing, bows drawn forth, the war<br /> + Instant to break-Arjun, whose ensign-badge<br /> + Was Hanuman the monkey, spake this thing<br /> + To Krishna the Divine, his charioteer:<br /> + "Drive, Dauntless One! to yonder open ground<br /> + Betwixt the armies; I would see more nigh<br /> + These who will fight with us, those we must slay<br /> + To-day, in war's arbitrament; for, sure,<br /> + On bloodshed all are bent who throng this plain,<br /> + Obeying Dhritirashtra's sinful son."<br /> +</p> + +<p class="poem"> + Thus, by Arjuna prayed, (O Bharata!)<br /> + Between the hosts that heavenly Charioteer<br /> + Drove the bright car, reining its milk-white steeds<br /> + Where Bhishma led,and Drona,and their Lords.<br /> + "See!" spake he to Arjuna, "where they stand,<br /> + Thy kindred of the Kurus:" and the Prince<br /> + Marked on each hand the kinsmen of his house,<br /> + Grandsires and sires, uncles and brothers and sons,<br /> + Cousins and sons-in-law and nephews, mixed<br /> + With friends and honoured elders; some this side,<br /> + Some that side ranged: and, seeing those opposed,<br /> + Such kith grown enemies-Arjuna's heart<br /> + Melted with pity, while he uttered this:<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Krishna! as I behold, come here to shed<br /> + Their common blood, yon concourse of our kin,<br /> + My members fail, my tongue dries in my mouth,<br /> + A shudder thrills my body, and my hair<br /> + Bristles with horror; from my weak hand slips<br /> + Gandiv, the goodly bow; a fever burns<br /> + My skin to parching; hardly may I stand;<br /> + The life within me seems to swim and faint;<br /> + Nothing do I foresee save woe and wail!<br /> + It is not good, O Keshav! nought of good<br /> + Can spring from mutual slaughter! Lo, I hate<br /> + Triumph and domination, wealth and ease,<br /> + Thus sadly won! Aho! what victory<br /> + Can bring delight, Govinda! what rich spoils<br /> + Could profit; what rule recompense; what span<br /> + Of life itself seem sweet, bought with such blood?<br /> + Seeing that these stand here, ready to die,<br /> + For whose sake life was fair, and pleasure pleased,<br /> + And power grew precious:-grandsires, sires, and sons,<br /> + Brothers, and fathers-in-law, and sons-in-law,<br /> + Elders and friends! Shall I deal death on these<br /> + Even though they seek to slay us? Not one blow,<br /> + O Madhusudan! will I strike to gain<br /> +</p> + +<p class="poem"> + The rule of all Three Worlds; then, how much less<br /> + To seize an earthly kingdom! Killing these<br /> + Must breed but anguish, Krishna! If they be<br /> + Guilty, we shall grow guilty by their deaths;<br /> + Their sins will light on us, if we shall slay<br /> + Those sons of Dhritirashtra, and our kin;<br /> + What peace could come of that, O Madhava?<br /> + For if indeed, blinded by lust and wrath,<br /> + These cannot see, or will not see, the sin<br /> + Of kingly lines o'erthrown and kinsmen slain,<br /> + How should not we, who see, shun such a crime--<br /> + We who perceive the guilt and feel the shame--<br /> + O thou Delight of Men, Janardana?<br /> + By overthrow of houses perisheth<br /> + Their sweet continuous household piety,<br /> + And-rites neglected, piety extinct--<br /> + Enters impiety upon that home;<br /> + Its women grow unwomaned, whence there spring<br /> + Mad passions, and the mingling-up of castes,<br /> + Sending a Hell-ward road that family,<br /> + And whoso wrought its doom by wicked wrath.<br /> + Nay, and the souls of honoured ancestors<br /> + Fall from their place of peace, being bereft<br /> + Of funeral-cakes and the wan death-water.[FN#1]<br /> + So teach our holy hymns. Thus, if we slay<br /> + Kinsfolk and friends for love of earthly power,<br /> + Ahovat! what an evil fault it were!<br /> + Better I deem it, if my kinsmen strike,<br /> + To face them weaponless, and bare my breast<br /> + To shaft and spear, than answer blow with blow.<br /> +</p> + +<p class="poem"> + So speaking, in the face of those two hosts,<br /> + Arjuna sank upon his chariot-seat,<br /> + And let fall bow and arrows, sick at heart.<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER I. OF THE BHAGAVAD-GITA,<br /> + Entitled "Arjun-Vishad,"<br /> + Or "The Book of the Distress of Arjuna."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap02"></a> + CHAPTER II<br /> +</h3> + +<p class="poem"> + Sanjaya.<br /> + Him, filled with such compassion and such grief,<br /> + With eyes tear-dimmed, despondent, in stern words<br /> + The Driver, Madhusudan, thus addressed:<br /> +</p> + +<p class="poem"> + Krishna.<br /> + How hath this weakness taken thee? Whence springs<br /> + The inglorious trouble, shameful to the brave,<br /> + Barring the path of virtue? Nay, Arjun!<br /> + Forbid thyself to feebleness! it mars<br /> + Thy warrior-name! cast off the coward-fit!<br /> + Wake! Be thyself! Arise, Scourge of thy Foes!<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + How can I, in the battle, shoot with shafts<br /> + On Bhishma, or on Drona-O thou Chief!--<br /> + Both worshipful, both honourable men?<br /> +</p> + +<p class="poem"> + Better to live on beggar's bread<br /> + With those we love alive,<br /> + Than taste their blood in rich feasts spread,<br /> + And guiltily survive!<br /> + Ah! were it worse-who knows?--to be<br /> + Victor or vanquished here,<br /> + When those confront us angrily<br /> + Whose death leaves living drear?<br /> + In pity lost, by doubtings tossed,<br /> + My thoughts-distracted-turn<br /> + To Thee, the Guide I reverence most,<br /> + That I may counsel learn:<br /> + I know not what would heal the grief<br /> + Burned into soul and sense,<br /> + If I were earth's unchallenged chief--<br /> + A god--and these gone thence!<br /> +</p> + +<p class="poem"> + Sanjaya.<br /> + So spake Arjuna to the Lord of Hearts,<br /> + And sighing,"I will not fight!" held silence then.<br /> + To whom, with tender smile, (O Bharata! )<br /> + While the Prince wept despairing 'twixt those hosts,<br /> + Krishna made answer in divinest verse:<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Thou grievest where no grief should be! thou speak'st<br /> + Words lacking wisdom! for the wise in heart<br /> + Mourn not for those that live, nor those that die.<br /> + Nor I, nor thou, nor any one of these,<br /> + Ever was not, nor ever will not be,<br /> + For ever and for ever afterwards.<br /> + All, that doth live, lives always! To man's frame<br /> + As there come infancy and youth and age,<br /> + So come there raisings-up and layings-down<br /> + Of other and of other life-abodes,<br /> + Which the wise know, and fear not. This that irks--<br /> + Thy sense-life, thrilling to the elements--<br /> + Bringing thee heat and cold, sorrows and joys,<br /> + 'Tis brief and mutable! Bear with it, Prince!<br /> + As the wise bear. The soul which is not moved,<br /> + The soul that with a strong and constant calm<br /> + Takes sorrow and takes joy indifferently,<br /> + Lives in the life undying! That which is<br /> + Can never cease to be; that which is not<br /> + Will not exist. To see this truth of both<br /> + Is theirs who part essence from accident,<br /> + Substance from shadow. Indestructible,<br /> + Learn thou! the Life is, spreading life through all;<br /> + It cannot anywhere, by any means,<br /> + Be anywise diminished, stayed, or changed.<br /> + But for these fleeting frames which it informs<br /> + With spirit deathless, endless, infinite,<br /> + They perish. Let them perish, Prince! and fight!<br /> + He who shall say, "Lo! I have slain a man!"<br /> + He who shall think, "Lo! I am slain!" those both<br /> + Know naught! Life cannot slay. Life is not slain!<br /> + Never the spirit was born; the spirit shall cease to be never;<br /> + Never was time it was not; End and Beginning are dreams!<br /> + Birthless and deathless and changeless remaineth the spirit for ever;<br /> + Death hath not touched it at all, dead though the house of it seems!<br /> +</p> + +<p class="poem"> + Who knoweth it exhaustless, self-sustained,<br /> + Immortal, indestructible,--shall such<br /> + Say, "I have killed a man, or caused to kill?"<br /> +</p> + +<p class="poem"> + Nay, but as when one layeth<br /> + His worn-out robes away,<br /> + And taking new ones, sayeth,<br /> + "These will I wear to-day!"<br /> + So putteth by the spirit<br /> + Lightly its garb of flesh,<br /> + And passeth to inherit<br /> + A residence afresh.<br /> +</p> + +<p class="poem"> + I say to thee weapons reach not the Life;<br /> + Flame burns it not, waters cannot o'erwhelm,<br /> + Nor dry winds wither it. Impenetrable,<br /> + Unentered, unassailed, unharmed, untouched,<br /> + Immortal, all-arriving, stable, sure,<br /> + Invisible, ineffable, by word<br /> + And thought uncompassed, ever all itself,<br /> + Thus is the Soul declared! How wilt thou, then,--<br /> + Knowing it so,--grieve when thou shouldst not grieve?<br /> + How, if thou hearest that the man new-dead<br /> + Is, like the man new-born, still living man--<br /> + One same, existent Spirit--wilt thou weep?<br /> + The end of birth is death; the end of death<br /> + Is birth: this is ordained! and mournest thou,<br /> + Chief of the stalwart arm! for what befalls<br /> + Which could not otherwise befall? The birth<br /> + Of living things comes unperceived; the death<br /> + Comes unperceived; between them, beings perceive:<br /> + What is there sorrowful herein, dear Prince?<br /> +</p> + +<p class="poem"> + Wonderful, wistful, to contemplate!<br /> + Difficult, doubtful, to speak upon!<br /> + Strange and great for tongue to relate,<br /> + Mystical hearing for every one!<br /> + Nor wotteth man this, what a marvel it is,<br /> + When seeing, and saying, and hearing are done!<br /> +</p> + +<p class="poem"> + This Life within all living things, my Prince!<br /> + Hides beyond harm; scorn thou to suffer, then,<br /> + For that which cannot suffer. Do thy part!<br /> + Be mindful of thy name, and tremble not!<br /> + Nought better can betide a martial soul<br /> + Than lawful war; happy the warrior<br /> + To whom comes joy of battle--comes, as now,<br /> + Glorious and fair, unsought; opening for him<br /> + A gateway unto Heav'n. But, if thou shunn'st<br /> + This honourable field--a Kshattriya--<br /> + If, knowing thy duty and thy task, thou bidd'st<br /> + Duty and task go by--that shall be sin!<br /> + And those to come shall speak thee infamy<br /> + From age to age; but infamy is worse<br /> + For men of noble blood to bear than death!<br /> + The chiefs upon their battle-chariots<br /> + Will deem 'twas fear that drove thee from the fray.<br /> + Of those who held thee mighty-souled the scorn<br /> + Thou must abide, while all thine enemies<br /> + Will scatter bitter speech of thee, to mock<br /> + The valour which thou hadst; what fate could fall<br /> + More grievously than this? Either--being killed--<br /> + Thou wilt win Swarga's safety, or--alive<br /> + And victor--thou wilt reign an earthly king.<br /> + Therefore, arise, thou Son of Kunti! brace<br /> + Thine arm for conflict, nerve thy heart to meet--<br /> + As things alike to thee--pleasure or pain,<br /> + Profit or ruin, victory or defeat:<br /> + So minded, gird thee to the fight, for so<br /> + Thou shalt not sin!<br /> +</p> + +<p class="poem"> + Thus far I speak to thee<br /> + As from the "Sankhya"--unspiritually--<br /> + Hear now the deeper teaching of the Yog,<br /> + Which holding, understanding, thou shalt burst<br /> + Thy Karmabandh, the bondage of wrought deeds.<br /> + Here shall no end be hindered, no hope marred,<br /> + No loss be feared: faith--yea, a little faith--<br /> + Shall save thee from the anguish of thy dread.<br /> + Here, Glory of the Kurus! shines one rule--<br /> + One steadfast rule--while shifting souls have laws<br /> + Many and hard. Specious, but wrongful deem<br /> + The speech of those ill-taught ones who extol<br /> + The letter of their Vedas, saying, "This<br /> + Is all we have, or need;" being weak at heart<br /> + With wants, seekers of Heaven: which comes--they say--<br /> + As "fruit of good deeds done;" promising men<br /> + Much profit in new births for works of faith;<br /> + In various rites abounding; following whereon<br /> + Large merit shall accrue towards wealth and power;<br /> + Albeit, who wealth and power do most desire<br /> + Least fixity of soul have such, least hold<br /> + On heavenly meditation. Much these teach,<br /> + From Veds, concerning the "three qualities;"<br /> + But thou, be free of the "three qualities,"<br /> + Free of the "pairs of opposites,"[FN#2] and free<br /> + From that sad righteousness which calculates;<br /> + Self-ruled, Arjuna! simple, satisfied![FN#3]<br /> + Look! like as when a tank pours water forth<br /> + To suit all needs, so do these Brahmans draw<br /> + Text for all wants from tank of Holy Writ.<br /> + But thou, want not! ask not! Find full reward<br /> + Of doing right in right! Let right deeds be<br /> + Thy motive, not the fruit which comes from them.<br /> + And live in action! Labour! Make thine acts<br /> + Thy piety, casting all self aside,<br /> + Contemning gain and merit; equable<br /> + In good or evil: equability<br /> + Is Yog, is piety!<br /> +</p> + +<p class="poem"> + Yet, the right act<br /> + Is less, far less, than the right-thinking mind.<br /> + Seek refuge in thy soul; have there thy heaven!<br /> + Scorn them that follow virtue for her gifts!<br /> + The mind of pure devotion--even here--<br /> + Casts equally aside good deeds and bad,<br /> + Passing above them. Unto pure devotion<br /> + Devote thyself: with perfect meditation<br /> + Comes perfect act, and the right-hearted rise--<br /> + More certainly because they seek no gain--<br /> + Forth from the bands of body, step by step,<br /> + To highest seats of bliss. When thy firm soul<br /> + Hath shaken off those tangled oracles<br /> + Which ignorantly guide, then shall it soar<br /> + To high neglect of what's denied or said,<br /> + This way or that way, in doctrinal writ.<br /> + Troubled no longer by the priestly lore,<br /> + Safe shall it live, and sure; steadfastly bent<br /> + On meditation. This is Yog--and Peace!<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + What is his mark who hath that steadfast heart,<br /> + Confirmed in holy meditation? How<br /> + Know we his speech, Kesava? Sits he, moves he<br /> + Like other men?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + When one, O Pritha's Son!<br /> + Abandoning desires which shake the mind--<br /> + Finds in his soul full comfort for his soul,<br /> + He hath attained the Yog--that man is such!<br /> + In sorrows not dejected, and in joys<br /> + Not overjoyed; dwelling outside the stress<br /> + Of passion, fear, and anger; fixed in calms<br /> + Of lofty contemplation;--such an one<br /> + Is Muni, is the Sage, the true Recluse!<br /> + He who to none and nowhere overbound<br /> + By ties of flesh, takes evil things and good<br /> + Neither desponding nor exulting, such<br /> + Bears wisdom's plainest mark! He who shall draw<br /> + As the wise tortoise draws its four feet safe<br /> + Under its shield, his five frail senses back<br /> + Under the spirit's buckler from the world<br /> + Which else assails them, such an one, my Prince!<br /> + Hath wisdom's mark! Things that solicit sense<br /> + Hold off from the self-governed; nay, it comes,<br /> + The appetites of him who lives beyond<br /> + Depart,--aroused no more. Yet may it chance,<br /> + O Son of Kunti! that a governed mind<br /> + Shall some time feel the sense-storms sweep, and wrest<br /> + Strong self-control by the roots. Let him regain<br /> + His kingdom! let him conquer this, and sit<br /> + On Me intent. That man alone is wise<br /> + Who keeps the mastery of himself! If one<br /> + Ponders on objects of the sense, there springs<br /> + Attraction; from attraction grows desire,<br /> + Desire flames to fierce passion, passion breeds<br /> + Recklessness; then the memory--all betrayed--<br /> + Lets noble purpose go, and saps the mind,<br /> + Till purpose, mind, and man are all undone.<br /> + But, if one deals with objects of the sense<br /> + Not loving and not hating, making them<br /> + Serve his free soul, which rests serenely lord,<br /> + Lo! such a man comes to tranquillity;<br /> + And out of that tranquillity shall rise<br /> + The end and healing of his earthly pains,<br /> + Since the will governed sets the soul at peace.<br /> + The soul of the ungoverned is not his,<br /> + Nor hath he knowledge of himself; which lacked,<br /> + How grows serenity? and, wanting that,<br /> + Whence shall he hope for happiness?<br /> +</p> + +<p class="poem"> + The mind<br /> + That gives itself to follow shows of sense<br /> + Seeth its helm of wisdom rent away,<br /> + And, like a ship in waves of whirlwind, drives<br /> + To wreck and death. Only with him, great Prince!<br /> + Whose senses are not swayed by things of sense--<br /> + Only with him who holds his mastery,<br /> + Shows wisdom perfect. What is midnight-gloom<br /> + To unenlightened souls shines wakeful day<br /> + To his clear gaze; what seems as wakeful day<br /> + Is known for night, thick night of ignorance,<br /> + To his true-seeing eyes. Such is the Saint!<br /> +</p> + +<p class="poem"> + And like the ocean, day by day receiving<br /> + Floods from all lands, which never overflows<br /> + Its boundary-line not leaping, and not leaving,<br /> + Fed by the rivers, but unswelled by those;--<br /> +</p> + +<p class="poem"> + So is the perfect one! to his soul's ocean<br /> + The world of sense pours streams of witchery;<br /> + They leave him as they find, without commotion,<br /> + Taking their tribute, but remaining sea.<br /> +</p> + +<p class="poem"> + Yea! whoso, shaking off the yoke of flesh<br /> + Lives lord, not servant, of his lusts; set free<br /> + From pride, from passion, from the sin of "Self,"<br /> + Toucheth tranquillity! O Pritha's Son!<br /> + That is the state of Brahm! There rests no dread<br /> + When that last step is reached! Live where he will,<br /> + Die when he may, such passeth from all 'plaining,<br /> + To blest Nirvana, with the Gods, attaining.<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER II. OF THE BHAGAVAD-GITA,<br /> + Entitled "Sankhya-Yog,"<br /> + Or "The Book of Doctrines."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap03"></a> + CHAPTER III<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + Thou whom all mortals praise, Janardana!<br /> + If meditation be a nobler thing<br /> + Than action, wherefore, then, great Kesava!<br /> + Dost thou impel me to this dreadful fight?<br /> + Now am I by thy doubtful speech disturbed!<br /> + Tell me one thing, and tell me certainly;<br /> + By what road shall I find the better end?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + I told thee, blameless Lord! there be two paths<br /> + Shown to this world; two schools of wisdom.<br /> +</p> + +<p class="poem"> + First<br /> + The Sankhya's, which doth save in way of works<br /> + Prescribed[FN#4] by reason; next, the Yog, which bids<br /> + Attain by meditation, spiritually:<br /> + Yet these are one! No man shall 'scape from act<br /> + By shunning action; nay, and none shall come<br /> + By mere renouncements unto perfectness.<br /> + Nay, and no jot of time, at any time,<br /> + Rests any actionless; his nature's law<br /> + Compels him, even unwilling, into act;<br /> + [For thought is act in fancy]. He who sits<br /> + Suppressing all the instruments of flesh,<br /> + Yet in his idle heart thinking on them,<br /> + Plays the inept and guilty hypocrite:<br /> + But he who, with strong body serving mind,<br /> + Gives up his mortal powers to worthy work,<br /> + Not seeking gain, Arjuna! such an one<br /> + Is honourable. Do thine allotted task!<br /> + Work is more excellent than idleness;<br /> + The body's life proceeds not, lacking work.<br /> + There is a task of holiness to do,<br /> + Unlike world-binding toil, which bindeth not<br /> + The faithful soul; such earthly duty do<br /> + Free from desire, and thou shalt well perform<br /> + Thy heavenly purpose. Spake Prajapati--<br /> + In the beginning, when all men were made,<br /> + And, with mankind, the sacrifice-- "Do this!<br /> + Work! sacrifice! Increase and multiply<br /> + With sacrifice! This shall be Kamaduk,<br /> + Your 'Cow of Plenty,' giving back her milk<br /> + Of all abundance. Worship the gods thereby;<br /> + The gods shall yield thee grace. Those meats ye crave<br /> + The gods will grant to Labour, when it pays<br /> + Tithes in the altar-flame. But if one eats<br /> + Fruits of the earth, rendering to kindly Heaven<br /> + No gift of toil, that thief steals from his world."<br /> +</p> + +<p class="poem"> + Who eat of food after their sacrifice<br /> + Are quit of fault, but they that spread a feast<br /> + All for themselves, eat sin and drink of sin.<br /> + By food the living live; food comes of rain,<br /> + And rain comes by the pious sacrifice,<br /> + And sacrifice is paid with tithes of toil;<br /> + Thus action is of Brahma, who is One,<br /> + The Only, All-pervading; at all times<br /> + Present in sacrifice. He that abstains<br /> + To help the rolling wheels of this great world,<br /> + Glutting his idle sense, lives a lost life,<br /> + Shameful and vain. Existing for himself,<br /> + Self-concentrated, serving self alone,<br /> + No part hath he in aught; nothing achieved,<br /> + Nought wrought or unwrought toucheth him; no hope<br /> + Of help for all the living things of earth<br /> + Depends from him.[FN#5] Therefore, thy task prescribed<br /> + With spirit unattached gladly perform,<br /> + Since in performance of plain duty man<br /> + Mounts to his highest bliss. By works alone<br /> + Janak and ancient saints reached blessedness!<br /> + Moreover, for the upholding of thy kind,<br /> + Action thou should'st embrace. What the wise choose<br /> + The unwise people take; what best men do<br /> + The multitude will follow. Look on me,<br /> + Thou Son of Pritha! in the three wide worlds<br /> + I am not bound to any toil, no height<br /> + Awaits to scale, no gift remains to gain,<br /> + Yet I act here! and, if I acted not--<br /> + Earnest and watchful--those that look to me<br /> + For guidance, sinking back to sloth again<br /> + Because I slumbered, would decline from good,<br /> + And I should break earth's order and commit<br /> + Her offspring unto ruin, Bharata!<br /> + Even as the unknowing toil, wedded to sense,<br /> + So let the enlightened toil, sense-freed, but set<br /> + To bring the world deliverance, and its bliss;<br /> + Not sowing in those simple, busy hearts<br /> + Seed of despair. Yea! let each play his part<br /> + In all he finds to do, with unyoked soul.<br /> + All things are everywhere by Nature wrought<br /> + In interaction of the qualities.<br /> + The fool, cheated by self, thinks, "This I did"<br /> + And "That I wrought; "but--ah, thou strong-armed Prince!--<br /> + A better-lessoned mind, knowing the play<br /> + Of visible things within the world of sense,<br /> + And how the qualities must qualify,<br /> + Standeth aloof even from his acts. Th' untaught<br /> + Live mixed with them, knowing not Nature's way,<br /> + Of highest aims unwitting, slow and dull.<br /> + Those make thou not to stumble, having the light;<br /> + But all thy dues discharging, for My sake,<br /> + With meditation centred inwardly,<br /> + Seeking no profit, satisfied, serene,<br /> + Heedless of issue--fight! They who shall keep<br /> + My ordinance thus, the wise and willing hearts,<br /> + Have quittance from all issue of their acts;<br /> + But those who disregard My ordinance,<br /> + Thinking they know, know nought, and fall to loss,<br /> + Confused and foolish. 'Sooth, the instructed one<br /> + Doth of his kind, following what fits him most:<br /> + And lower creatures of their kind; in vain<br /> + Contending 'gainst the law. Needs must it be<br /> + The objects of the sense will stir the sense<br /> + To like and dislike, yet th' enlightened man<br /> + Yields not to these, knowing them enemies.<br /> + Finally, this is better, that one do<br /> + His own task as he may, even though he fail,<br /> + Than take tasks not his own, though they seem good.<br /> + To die performing duty is no ill;<br /> + But who seeks other roads shall wander still.<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Yet tell me, Teacher! by what force doth man<br /> + Go to his ill, unwilling; as if one<br /> + Pushed him that evil path?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Kama it is!<br /> + Passion it is! born of the Darknesses,<br /> + Which pusheth him. Mighty of appetite,<br /> + Sinful, and strong is this!--man's enemy!<br /> + As smoke blots the white fire, as clinging rust<br /> + Mars the bright mirror, as the womb surrounds<br /> + The babe unborn, so is the world of things<br /> + Foiled, soiled, enclosed in this desire of flesh.<br /> + The wise fall, caught in it; the unresting foe<br /> + It is of wisdom, wearing countless forms,<br /> + Fair but deceitful, subtle as a flame.<br /> + Sense, mind, and reason--these, O Kunti's Son!<br /> + Are booty for it; in its play with these<br /> + It maddens man, beguiling, blinding him.<br /> + Therefore, thou noblest child of Bharata!<br /> + Govern thy heart! Constrain th' entangled sense!<br /> + Resist the false, soft sinfulness which saps<br /> + Knowledge and judgment! Yea, the world is strong,<br /> + But what discerns it stronger, and the mind<br /> + Strongest; and high o'er all the ruling Soul.<br /> + Wherefore, perceiving Him who reigns supreme,<br /> + Put forth full force of Soul in thy own soul!<br /> + Fight! vanquish foes and doubts, dear Hero! slay<br /> + What haunts thee in fond shapes, and would betray!<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER III. OF THE BHAGAVAD-GITA,<br /> + Entitled "Karma-Yog,"<br /> + Or "The Book of Virtue in Work."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap04"></a> + CHAPTER IV<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + This deathless Yoga, this deep union,<br /> + I taught Vivaswata,[FN#6] the Lord of Light;<br /> + Vivaswata to Manu gave it; he<br /> + To Ikshwaku; so passed it down the line<br /> + Of all my royal Rishis. Then, with years,<br /> + The truth grew dim and perished, noble Prince!<br /> + Now once again to thee it is declared--<br /> + This ancient lore, this mystery supreme--<br /> + Seeing I find thee votary and friend.<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Thy birth, dear Lord, was in these later days,<br /> + And bright Vivaswata's preceded time!<br /> + How shall I comprehend this thing thou sayest,<br /> + "From the beginning it was I who taught?"<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Manifold the renewals of my birth<br /> + Have been, Arjuna! and of thy births, too!<br /> + But mine I know, and thine thou knowest not,<br /> + O Slayer of thy Foes! Albeit I be<br /> + Unborn, undying, indestructible,<br /> + The Lord of all things living; not the less--<br /> + By Maya, by my magic which I stamp<br /> + On floating Nature-forms, the primal vast--<br /> + I come, and go, and come. When Righteousness<br /> + Declines, O Bharata! when Wickedness<br /> + Is strong, I rise, from age to age, and take<br /> + Visible shape, and move a man with men,<br /> + Succouring the good, thrusting the evil back,<br /> + And setting Virtue on her seat again.<br /> + Who knows the truth touching my births on earth<br /> + And my divine work, when he quits the flesh<br /> + Puts on its load no more, falls no more down<br /> + To earthly birth: to Me he comes, dear Prince!<br /> + Many there be who come! from fear set free,<br /> + From anger, from desire; keeping their hearts<br /> + Fixed upon me--my Faithful--purified<br /> + By sacred flame of Knowledge. Such as these<br /> + Mix with my being. Whoso worship me,<br /> + Them I exalt; but all men everywhere<br /> + Shall fall into my path; albeit, those souls<br /> + Which seek reward for works, make sacrifice<br /> + Now, to the lower gods. I say to thee<br /> + Here have they their reward. But I am He<br /> + Made the Four Castes, and portioned them a place<br /> + After their qualities and gifts. Yea, I<br /> + Created, the Reposeful; I that live<br /> + Immortally, made all those mortal births:<br /> + For works soil not my essence, being works<br /> + Wrought uninvolved.[FN#7] Who knows me acting thus<br /> + Unchained by action, action binds not him;<br /> + And, so perceiving, all those saints of old<br /> + Worked, seeking for deliverance. Work thou<br /> + As, in the days gone by, thy fathers did.<br /> +</p> + +<p class="poem"> + Thou sayst, perplexed, It hath been asked before<br /> + By singers and by sages, "What is act,<br /> + And what inaction? "I will teach thee this,<br /> + And, knowing, thou shalt learn which work doth save<br /> + Needs must one rightly meditate those three--<br /> + Doing,--not doing,--and undoing. Here<br /> + Thorny and dark the path is! He who sees<br /> + How action may be rest, rest action--he<br /> + Is wisest 'mid his kind; he hath the truth!<br /> + He doeth well, acting or resting. Freed<br /> + In all his works from prickings of desire,<br /> + Burned clean in act by the white fire of truth,<br /> + The wise call that man wise; and such an one,<br /> + Renouncing fruit of deeds, always content.<br /> + Always self-satisfying, if he works,<br /> + Doth nothing that shall stain his separate soul,<br /> + Which--quit of fear and hope--subduing self--<br /> + Rejecting outward impulse--yielding up<br /> + To body's need nothing save body, dwells<br /> + Sinless amid all sin, with equal calm<br /> + Taking what may befall, by grief unmoved,<br /> + Unmoved by joy, unenvyingly; the same<br /> + In good and evil fortunes; nowise bound<br /> + By bond of deeds. Nay, but of such an one,<br /> + Whose crave is gone, whose soul is liberate,<br /> + Whose heart is set on truth--of such an one<br /> + What work he does is work of sacrifice,<br /> + Which passeth purely into ash and smoke<br /> + Consumed upon the altar! All's then God!<br /> + The sacrifice is Brahm, the ghee and grain<br /> + Are Brahm, the fire is Brahm, the flesh it eats<br /> + Is Brahm, and unto Brahm attaineth he<br /> + Who, in such office, meditates on Brahm.<br /> + Some votaries there be who serve the gods<br /> + With flesh and altar-smoke; but other some<br /> + Who, lighting subtler fires, make purer rite<br /> + With will of worship. Of the which be they<br /> + Who, in white flame of continence, consume<br /> + Joys of the sense, delights of eye and ear,<br /> + Forgoing tender speech and sound of song:<br /> + And they who, kindling fires with torch of Truth,<br /> + Burn on a hidden altar-stone the bliss<br /> + Of youth and love, renouncing happiness:<br /> + And they who lay for offering there their wealth,<br /> + Their penance, meditation, piety,<br /> + Their steadfast reading of the scrolls, their lore<br /> + Painfully gained with long austerities:<br /> + And they who, making silent sacrifice,<br /> + Draw in their breath to feed the flame of thought,<br /> + And breathe it forth to waft the heart on high,<br /> + Governing the ventage of each entering air<br /> + Lest one sigh pass which helpeth not the soul:<br /> + And they who, day by day denying needs,<br /> + Lay life itself upon the altar-flame,<br /> + Burning the body wan. Lo! all these keep<br /> + The rite of offering, as if they slew<br /> + Victims; and all thereby efface much sin.<br /> + Yea! and who feed on the immortal food<br /> + Left of such sacrifice, to Brahma pass,<br /> + To The Unending. But for him that makes<br /> + No sacrifice, he hath nor part nor lot<br /> + Even in the present world. How should he share<br /> + Another, O thou Glory of thy Line?<br /> +</p> + +<p class="poem"> + In sight of Brahma all these offerings<br /> + Are spread and are accepted! Comprehend<br /> + That all proceed by act; for knowing this,<br /> + Thou shalt be quit of doubt. The sacrifice<br /> + Which Knowledge pays is better than great gifts<br /> + Offered by wealth, since gifts' worth--O my Prince!<br /> + Lies in the mind which gives, the will that serves:<br /> + And these are gained by reverence, by strong search,<br /> + By humble heed of those who see the Truth<br /> + And teach it. Knowing Truth, thy heart no more<br /> + Will ache with error, for the Truth shall show<br /> + All things subdued to thee, as thou to Me.<br /> + Moreover, Son of Pandu! wert thou worst<br /> + Of all wrong-doers, this fair ship of Truth<br /> + Should bear thee safe and dry across the sea<br /> + Of thy transgressions. As the kindled flame<br /> + Feeds on the fuel till it sinks to ash,<br /> + So unto ash, Arjuna! unto nought<br /> + The flame of Knowledge wastes works' dross away!<br /> + There is no purifier like thereto<br /> + In all this world, and he who seeketh it<br /> + Shall find it--being grown perfect--in himself.<br /> + Believing, he receives it when the soul<br /> + Masters itself, and cleaves to Truth, and comes--<br /> + Possessing knowledge--to the higher peace,<br /> + The uttermost repose. But those untaught,<br /> + And those without full faith, and those who fear<br /> + Are shent; no peace is here or other where,<br /> + No hope, nor happiness for whoso doubts.<br /> + He that, being self-contained, hath vanquished doubt,<br /> + Disparting self from service, soul from works,<br /> + Enlightened and emancipate, my Prince!<br /> + Works fetter him no more! Cut then atwain<br /> + With sword of wisdom, Son of Bharata!<br /> + This doubt that binds thy heart-beats! cleave the bond<br /> + Born of thy ignorance! Be bold and wise!<br /> + Give thyself to the field with me! Arise!<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER IV. OF THE BHAGAVAD-GITA,<br /> + Entitled "Jnana Yog,"<br /> + Or "The Book of the Religion of Knowledge,"<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap05"></a> + CHAPTER V<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + Yet, Krishna! at the one time thou dost laud<br /> + Surcease of works, and, at another time,<br /> + Service through work. Of these twain plainly tell<br /> + Which is the better way?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + To cease from works<br /> + Is well, and to do works in holiness<br /> + Is well; and both conduct to bliss supreme;<br /> + But of these twain the better way is his<br /> + Who working piously refraineth not.<br /> +</p> + +<p class="poem"> + That is the true Renouncer, firm and fixed,<br /> + Who--seeking nought, rejecting nought--dwells proof<br /> + Against the "opposites."[FN#8] O valiant Prince!<br /> + In doing, such breaks lightly from all deed:<br /> + 'Tis the new scholar talks as they were two,<br /> + This Sankhya and this Yoga: wise men know<br /> + Who husbands one plucks golden fruit of both!<br /> + The region of high rest which Sankhyans reach<br /> + Yogins attain. Who sees these twain as one<br /> + Sees with clear eyes! Yet such abstraction, Chief!<br /> + Is hard to win without much holiness.<br /> + Whoso is fixed in holiness, self-ruled,<br /> + Pure-hearted, lord of senses and of self,<br /> + Lost in the common life of all which lives--<br /> + A "Yogayukt"--he is a Saint who wends<br /> + Straightway to Brahm. Such an one is not touched<br /> + By taint of deeds. "Nought of myself I do!"<br /> + Thus will he think-who holds the truth of truths--<br /> + In seeing, hearing, touching, smelling; when<br /> + He eats, or goes, or breathes; slumbers or talks,<br /> + Holds fast or loosens, opes his eyes or shuts;<br /> + Always assured "This is the sense-world plays<br /> + With senses."He that acts in thought of Brahm,<br /> + Detaching end from act, with act content,<br /> + The world of sense can no more stain his soul<br /> + Than waters mar th' enamelled lotus-leaf.<br /> + With life, with heart, with mind,-nay, with the help<br /> + Of all five senses--letting selfhood go--<br /> + Yogins toil ever towards their souls' release.<br /> + Such votaries, renouncing fruit of deeds,<br /> + Gain endless peace: the unvowed, the passion-bound,<br /> + Seeking a fruit from works, are fastened down.<br /> + The embodied sage, withdrawn within his soul,<br /> + At every act sits godlike in "the town<br /> + Which hath nine gateways,"[FN#9] neither doing aught<br /> + Nor causing any deed. This world's Lord makes<br /> + Neither the work, nor passion for the work,<br /> + Nor lust for fruit of work; the man's own self<br /> + Pushes to these! The Master of this World<br /> + Takes on himself the good or evil deeds<br /> + Of no man--dwelling beyond! Mankind errs here<br /> + By folly, darkening knowledge. But, for whom<br /> + That darkness of the soul is chased by light,<br /> + Splendid and clear shines manifest the Truth<br /> + As if a Sun of Wisdom sprang to shed<br /> + Its beams of dawn. Him meditating still,<br /> + Him seeking, with Him blended, stayed on Him,<br /> + The souls illuminated take that road<br /> + Which hath no turning back--their sins flung off<br /> + By strength of faith. [Who will may have this Light;<br /> + Who hath it sees.] To him who wisely sees,<br /> + The Brahman with his scrolls and sanctities,<br /> + The cow, the elephant, the unclean dog,<br /> + The Outcast gorging dog's meat, are all one.<br /> +</p> + +<p class="poem"> + The world is overcome--aye! even here!<br /> + By such as fix their faith on Unity.<br /> + The sinless Brahma dwells in Unity,<br /> + And they in Brahma. Be not over-glad<br /> + Attaining joy, and be not over-sad<br /> + Encountering grief, but, stayed on Brahma, still<br /> + Constant let each abide! The sage whose soul<br /> + Holds off from outer contacts, in himself<br /> + Finds bliss; to Brahma joined by piety,<br /> + His spirit tastes eternal peace. The joys<br /> + Springing from sense-life are but quickening wombs<br /> + Which breed sure griefs: those joys begin and end!<br /> + The wise mind takes no pleasure, Kunti's Son!<br /> + In such as those! But if a man shall learn,<br /> + Even while he lives and bears his body's chain,<br /> + To master lust and anger, he is blest!<br /> + He is the Yukta; he hath happiness,<br /> + Contentment, light, within: his life is merged<br /> + In Brahma's life; he doth Nirvana touch!<br /> + Thus go the Rishis unto rest, who dwell<br /> + With sins effaced, with doubts at end, with hearts<br /> + Governed and calm. Glad in all good they live,<br /> + Nigh to the peace of God; and all those live<br /> + Who pass their days exempt from greed and wrath,<br /> + Subduing self and senses, knowing the Soul!<br /> +</p> + +<p class="poem"> + The Saint who shuts outside his placid soul<br /> + All touch of sense, letting no contact through;<br /> + Whose quiet eyes gaze straight from fixed brows,<br /> + Whose outward breath and inward breath are drawn<br /> + Equal and slow through nostrils still and close;<br /> + That one-with organs, heart, and mind constrained,<br /> + Bent on deliverance, having put away<br /> + Passion, and fear, and rage;--hath, even now,<br /> + Obtained deliverance, ever and ever freed.<br /> + Yea! for he knows Me Who am He that heeds<br /> + The sacrifice and worship, God revealed;<br /> + And He who heeds not, being Lord of Worlds,<br /> + Lover of all that lives, God unrevealed,<br /> + Wherein who will shall find surety and shield!<br /> +</p> + +<p class="poem"> + HERE ENDS CHAPTER V. OF THE BHAGAVAD-GITA,<br /> + Entitled "Karmasanyasayog,"<br /> + Or "The Book of Religion by Renouncing Fruit of Works."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap06"></a> + CHAPTER VI<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + Therefore, who doeth work rightful to do,<br /> + Not seeking gain from work, that man, O Prince!<br /> + Is Sanyasi and Yogi--both in one<br /> + And he is neither who lights not the flame<br /> + Of sacrifice, nor setteth hand to task.<br /> +</p> + +<p class="poem"> + Regard as true Renouncer him that makes<br /> + Worship by work, for who renounceth not<br /> + Works not as Yogin. So is that well said:<br /> + "By works the votary doth rise to faith,<br /> + And saintship is the ceasing from all works;<br /> + Because the perfect Yogin acts--but acts<br /> + Unmoved by passions and unbound by deeds,<br /> + Setting result aside.<br /> +</p> + +<p class="poem"> + Let each man raise<br /> + The Self by Soul, not trample down his Self,<br /> + Since Soul that is Self's friend may grow Self's foe.<br /> + Soul is Self's friend when Self doth rule o'er Self,<br /> + But Self turns enemy if Soul's own self<br /> + Hates Self as not itself.[FN#10]<br /> +</p> + +<p class="poem"> + The sovereign soul<br /> + Of him who lives self-governed and at peace<br /> + Is centred in itself, taking alike<br /> + Pleasure and pain; heat, cold; glory and shame.<br /> + He is the Yogi, he is Yukta, glad<br /> + With joy of light and truth; dwelling apart<br /> + Upon a peak, with senses subjugate<br /> + Whereto the clod, the rock, the glistering gold<br /> + Show all as one. By this sign is he known<br /> + Being of equal grace to comrades, friends,<br /> + Chance-comers, strangers, lovers, enemies,<br /> + Aliens and kinsmen; loving all alike,<br /> + Evil or good.<br /> +</p> + +<p class="poem"> + Sequestered should he sit,<br /> + Steadfastly meditating, solitary,<br /> + His thoughts controlled, his passions laid away,<br /> + Quit of belongings. In a fair, still spot<br /> + Having his fixed abode,--not too much raised,<br /> + Nor yet too low,--let him abide, his goods<br /> + A cloth, a deerskin, and the Kusa-grass.<br /> + There, setting hard his mind upon The One,<br /> + Restraining heart and senses, silent, calm,<br /> + Let him accomplish Yoga, and achieve<br /> + Pureness of soul, holding immovable<br /> + Body and neck and head, his gaze absorbed<br /> + Upon his nose-end,[FN#11] rapt from all around,<br /> + Tranquil in spirit, free of fear, intent<br /> + Upon his Brahmacharya vow, devout,<br /> + Musing on Me, lost in the thought of Me.<br /> + That Yojin, so devoted, so controlled,<br /> + Comes to the peace beyond,--My peace, the peace<br /> + Of high Nirvana!<br /> +</p> + +<p class="poem"> + But for earthly needs<br /> + Religion is not his who too much fasts<br /> + Or too much feasts, nor his who sleeps away<br /> + An idle mind; nor his who wears to waste<br /> + His strength in vigils. Nay, Arjuna! call<br /> + That the true piety which most removes<br /> + Earth-aches and ills, where one is moderate<br /> + In eating and in resting, and in sport;<br /> + Measured in wish and act; sleeping betimes,<br /> + Waking betimes for duty.<br /> +</p> + +<p class="poem"> + When the man,<br /> + So living, centres on his soul the thought<br /> + Straitly restrained--untouched internally<br /> + By stress of sense--then is he Yukta. See!<br /> + Steadfast a lamp burns sheltered from the wind;<br /> + Such is the likeness of the Yogi's mind<br /> + Shut from sense-storms and burning bright to Heaven.<br /> + When mind broods placid, soothed with holy wont;<br /> + When Self contemplates self, and in itself<br /> + Hath comfort; when it knows the nameless joy<br /> + Beyond all scope of sense, revealed to soul--<br /> + Only to soul! and, knowing, wavers not,<br /> + True to the farther Truth; when, holding this,<br /> + It deems no other treasure comparable,<br /> + But, harboured there, cannot be stirred or shook<br /> + By any gravest grief, call that state "peace,"<br /> + That happy severance Yoga; call that man<br /> + The perfect Yogin!<br /> +</p> + +<p class="poem"> + Steadfastly the will<br /> + Must toil thereto, till efforts end in ease,<br /> + And thought has passed from thinking. Shaking off<br /> + All longings bred by dreams of fame and gain,<br /> + Shutting the doorways of the senses close<br /> + With watchful ward; so, step by step, it comes<br /> + To gift of peace assured and heart assuaged,<br /> + When the mind dwells self-wrapped, and the soul broods<br /> + Cumberless. But, as often as the heart<br /> + Breaks--wild and wavering--from control, so oft<br /> + Let him re-curb it, let him rein it back<br /> + To the soul's governance; for perfect bliss<br /> + Grows only in the bosom tranquillised,<br /> + The spirit passionless, purged from offence,<br /> + Vowed to the Infinite. He who thus vows<br /> + His soul to the Supreme Soul, quitting sin,<br /> + Passes unhindered to the endless bliss<br /> + Of unity with Brahma. He so vowed,<br /> + So blended, sees the Life-Soul resident<br /> + In all things living, and all living things<br /> + In that Life-Soul contained. And whoso thus<br /> + Discerneth Me in all, and all in Me,<br /> + I never let him go; nor looseneth he<br /> + Hold upon Me; but, dwell he where he may,<br /> + Whate'er his life, in Me he dwells and lives,<br /> + Because he knows and worships Me, Who dwell<br /> + In all which lives, and cleaves to Me in all.<br /> + Arjuna! if a man sees everywhere--<br /> + Taught by his own similitude--one Life,<br /> + One Essence in the Evil and the Good,<br /> + Hold him a Yogi, yea! well-perfected!<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Slayer of Madhu! yet again, this Yog,<br /> + This Peace, derived from equanimity,<br /> + Made known by thee--I see no fixity<br /> + Therein, no rest, because the heart of men<br /> + Is unfixed, Krishna! rash, tumultuous,<br /> + Wilful and strong. It were all one, I think,<br /> + To hold the wayward wind, as tame man's heart.<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Hero long-armed! beyond denial, hard<br /> + Man's heart is to restrain, and wavering;<br /> + Yet may it grow restrained by habit, Prince!<br /> + By wont of self-command. This Yog, I say,<br /> + Cometh not lightly to th' ungoverned ones;<br /> + But he who will be master of himself<br /> + Shall win it, if he stoutly strive thereto.<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + And what road goeth he who, having faith,<br /> + Fails, Krishna! in the striving; falling back<br /> + From holiness, missing the perfect rule?<br /> + Is he not lost, straying from Brahma's light,<br /> + Like the vain cloud, which floats 'twixt earth and heaven<br /> + When lightning splits it, and it vanisheth?<br /> + Fain would I hear thee answer me herein,<br /> + Since, Krishna! none save thou can clear the doubt.<br /> +</p> + +<p class="poem"> + Krishna.<br /> + He is not lost, thou Son of Pritha! No!<br /> + Nor earth, nor heaven is forfeit, even for him,<br /> + Because no heart that holds one right desire<br /> + Treadeth the road of loss! He who should fail,<br /> + Desiring righteousness, cometh at death<br /> + Unto the Region of the Just; dwells there<br /> + Measureless years, and being born anew,<br /> + Beginneth life again in some fair home<br /> + Amid the mild and happy. It may chance<br /> + He doth descend into a Yogin house<br /> + On Virtue's breast; but that is rare! Such birth<br /> + Is hard to be obtained on this earth, Chief!<br /> + So hath he back again what heights of heart<br /> + He did achieve, and so he strives anew<br /> + To perfectness, with better hope, dear Prince!<br /> + For by the old desire he is drawn on<br /> + Unwittingly; and only to desire<br /> + The purity of Yog is to pass<br /> + Beyond the Sabdabrahm, the spoken Ved.<br /> + But, being Yogi, striving strong and long,<br /> + Purged from transgressions, perfected by births<br /> + Following on births, he plants his feet at last<br /> + Upon the farther path. Such as one ranks<br /> + Above ascetics, higher than the wise,<br /> + Beyond achievers of vast deeds! Be thou<br /> + Yogi Arjuna! And of such believe,<br /> + Truest and best is he who worships Me<br /> + With inmost soul, stayed on My Mystery!<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER VI. OF THE BHAGAVAD-GITA,<br /> + Entitled "Atmasanyamayog,"<br /> + Or "The Book of Religion by Self-Restraint."<br /> +</p> + +<h3><a id="chap07"></a> + CHAPTER VII<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + Learn now, dear Prince! how, if thy soul be set<br /> + Ever on Me--still exercising Yog,<br /> + Still making Me thy Refuge--thou shalt come<br /> + Most surely unto perfect hold of Me.<br /> + I will declare to thee that utmost lore,<br /> + Whole and particular, which, when thou knowest,<br /> + Leaveth no more to know here in this world.<br /> +</p> + +<p class="poem"> + Of many thousand mortals, one, perchance,<br /> + Striveth for Truth; and of those few that strive--<br /> + Nay, and rise high--one only--here and there--<br /> + Knoweth Me, as I am, the very Truth.<br /> +</p> + +<p class="poem"> + Earth, water, flame, air, ether, life, and mind,<br /> + And individuality--those eight<br /> + Make up the showing of Me, Manifest.<br /> +</p> + +<p class="poem"> + These be my lower Nature; learn the higher,<br /> + Whereby, thou Valiant One! this Universe<br /> + Is, by its principle of life, produced;<br /> + Whereby the worlds of visible things are born<br /> + As from a Yoni. Know! I am that womb:<br /> + I make and I unmake this Universe:<br /> + Than me there is no other Master, Prince!<br /> + No other Maker! All these hang on me<br /> + As hangs a row of pearls upon its string.<br /> + I am the fresh taste of the water; I<br /> + The silver of the moon, the gold o' the sun,<br /> + The word of worship in the Veds, the thrill<br /> + That passeth in the ether, and the strength<br /> + Of man's shed seed. I am the good sweet smell<br /> + Of the moistened earth, I am the fire's red light,<br /> + The vital air moving in all which moves,<br /> + The holiness of hallowed souls, the root<br /> + Undying, whence hath sprung whatever is;<br /> + The wisdom of the wise, the intellect<br /> + Of the informed, the greatness of the great.<br /> + The splendour of the splendid. Kunti's Son!<br /> + These am I, free from passion and desire;<br /> + Yet am I right desire in all who yearn,<br /> + Chief of the Bharatas! for all those moods,<br /> + Soothfast, or passionate, or ignorant,<br /> + Which Nature frames, deduce from me; but all<br /> + Are merged in me--not I in them! The world--<br /> + Deceived by those three qualities of being--<br /> + Wotteth not Me Who am outside them all,<br /> + Above them all, Eternal! Hard it is<br /> + To pierce that veil divine of various shows<br /> + Which hideth Me; yet they who worship Me<br /> + Pierce it and pass beyond.<br /> +</p> + +<p class="poem"> + I am not known<br /> + To evil-doers, nor to foolish ones,<br /> + Nor to the base and churlish; nor to those<br /> + Whose mind is cheated by the show of things,<br /> + Nor those that take the way of Asuras.[FN#12]<br /> +</p> + +<p class="poem"> + Four sorts of mortals know me: he who weeps,<br /> + Arjuna! and the man who yearns to know;<br /> + And he who toils to help; and he who sits<br /> + Certain of me, enlightened.<br /> +</p> + +<p class="poem"> + Of these four,<br /> + O Prince of India! highest, nearest, best<br /> + That last is, the devout soul, wise, intent<br /> + Upon "The One." Dear, above all, am I<br /> + To him; and he is dearest unto me!<br /> + All four are good, and seek me; but mine own,<br /> + The true of heart, the faithful--stayed on me,<br /> + Taking me as their utmost blessedness,<br /> + They are not "mine,"but I--even I myself!<br /> + At end of many births to Me they come!<br /> + Yet hard the wise Mahatma is to find,<br /> + That man who sayeth, "All is Vasudev!"[FN#13]<br /> +</p> + +<p class="poem"> + There be those, too, whose knowledge, turned aside<br /> + By this desire or that, gives them to serve<br /> + Some lower gods, with various rites, constrained<br /> + By that which mouldeth them. Unto all such--<br /> + Worship what shrine they will, what shapes, in faith--<br /> + 'Tis I who give them faith! I am content!<br /> + The heart thus asking favour from its God,<br /> + Darkened but ardent, hath the end it craves,<br /> + The lesser blessing--but 'tis I who give!<br /> + Yet soon is withered what small fruit they reap:<br /> + Those men of little minds, who worship so,<br /> + Go where they worship, passing with their gods.<br /> + But Mine come unto me! Blind are the eyes<br /> + Which deem th' Unmanifested manifest,<br /> + Not comprehending Me in my true Self!<br /> + Imperishable, viewless, undeclared,<br /> + Hidden behind my magic veil of shows,<br /> + I am not seen by all; I am not known--<br /> + Unborn and changeless--to the idle world.<br /> + But I, Arjuna! know all things which were,<br /> + And all which are, and all which are to be,<br /> + Albeit not one among them knoweth Me!<br /> +</p> + +<p class="poem"> + By passion for the "pairs of opposites,"<br /> + By those twain snares of Like and Dislike, Prince!<br /> + All creatures live bewildered, save some few<br /> + Who, quit of sins, holy in act, informed,<br /> + Freed from the "opposites,"and fixed in faith,<br /> + Cleave unto Me.<br /> +</p> + +<p class="poem"> + Who cleave, who seek in Me<br /> + Refuge from birth[FN#14] and death, those have the Truth!<br /> + Those know Me BRAHMA; know Me Soul of Souls,<br /> + The ADHYATMAN; know KARMA, my work;<br /> + Know I am ADHIBHUTA, Lord of Life,<br /> + And ADHIDAIVA, Lord of all the Gods,<br /> + And ADHIYAJNA, Lord of Sacrifice;<br /> + Worship Me well, with hearts of love and faith,<br /> + And find and hold me in the hour of death.<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER VII. OF THE BHAGAVAD-GITA,<br /> + Entitled "Vijnanayog,"<br /> + Or "The Book of Religion by Discernment."<br /> +</p> + +<h3><a id="chap08"></a> + CHAPTER VIII<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + Who is that BRAHMA? What that Soul of Souls,<br /> + The ADHYATMAN? What, Thou Best of All!<br /> + Thy work, the KARMA? Tell me what it is<br /> + Thou namest ADHIBHUTA? What again<br /> + Means ADHIDAIVA? Yea, and how it comes<br /> + Thou canst be ADHIYAJNA in thy flesh?<br /> + Slayer of Madhu! Further, make me know<br /> + How good men find thee in the hour of death?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + I BRAHMA am! the One Eternal GOD,<br /> + And ADHYATMAN is My Being's name,<br /> + The Soul of Souls! What goeth forth from Me,<br /> + Causing all life to live, is KARMA called:<br /> + And, Manifested in divided forms,<br /> + I am the ADHIBHUTA, Lord of Lives;<br /> + And ADHIDAIVA, Lord of all the Gods,<br /> + Because I am PURUSHA, who begets.<br /> + And ADHIYAJNA, Lord of Sacrifice,<br /> + I--speaking with thee in this body here--<br /> + Am, thou embodied one! (for all the shrines<br /> + Flame unto Me!) And, at the hour of death,<br /> + He that hath meditated Me alone,<br /> + In putting off his flesh, comes forth to Me,<br /> + Enters into My Being--doubt thou not!<br /> + But, if he meditated otherwise<br /> + At hour of death, in putting off the flesh,<br /> + He goes to what he looked for, Kunti's Son!<br /> + Because the Soul is fashioned to its like.<br /> +</p> + +<p class="poem"> + Have Me, then, in thy heart always! and fight!<br /> + Thou too, when heart and mind are fixed on Me,<br /> + Shalt surely come to Me! All come who cleave<br /> + With never-wavering will of firmest faith,<br /> + Owning none other Gods: all come to Me,<br /> + The Uttermost, Purusha, Holiest!<br /> +</p> + +<p class="poem"> + Whoso hath known Me, Lord of sage and singer,<br /> + Ancient of days; of all the Three Worlds Stay,<br /> + Boundless,--but unto every atom Bringer<br /> + Of that which quickens it: whoso, I say,<br /> +</p> + +<p class="poem"> + Hath known My form, which passeth mortal knowing;<br /> + Seen my effulgence--which no eye hath seen--<br /> + Than the sun's burning gold more brightly glowing,<br /> + Dispersing darkness,--unto him hath been<br /> +</p> + +<p class="poem"> + Right life! And, in the hour when life is ending,<br /> + With mind set fast and trustful piety,<br /> + Drawing still breath beneath calm brows unbending,<br /> + In happy peace that faithful one doth die,--<br /> +</p> + +<p class="poem"> + In glad peace passeth to Purusha's heaven.<br /> + The place which they who read the Vedas name<br /> + AKSHARAM, "Ultimate;" whereto have striven<br /> + Saints and ascetics--their road is the same.<br /> +</p> + +<p class="poem"> + That way--the highest way--goes he who shuts<br /> + The gates of all his senses, locks desire<br /> + Safe in his heart, centres the vital airs<br /> + Upon his parting thought, steadfastly set;<br /> + And, murmuring OM, the sacred syllable--<br /> + Emblem of BRAHM--dies, meditating Me.<br /> +</p> + +<p class="poem"> + For who, none other Gods regarding, looks<br /> + Ever to Me, easily am I gained<br /> + By such a Yogi; and, attaining Me,<br /> + They fall not--those Mahatmas--back to birth,<br /> + To life, which is the place of pain, which ends,<br /> + But take the way of utmost blessedness.<br /> +</p> + +<p class="poem"> + The worlds, Arjuna!--even Brahma's world--<br /> + Roll back again from Death to Life's unrest;<br /> + But they, O Kunti's Son! that reach to Me,<br /> + Taste birth no more. If ye know Brahma's Day<br /> + Which is a thousand Yugas; if ye know<br /> + The thousand Yugas making Brahma's Night,<br /> + Then know ye Day and Night as He doth know!<br /> + When that vast Dawn doth break, th' Invisible<br /> + Is brought anew into the Visible;<br /> + When that deep Night doth darken, all which is<br /> + Fades back again to Him Who sent it forth;<br /> + Yea! this vast company of living things--<br /> + Again and yet again produced--expires<br /> + At Brahma's Nightfall; and, at Brahma's Dawn,<br /> + Riseth, without its will, to life new-born.<br /> + But--higher, deeper, innermost--abides<br /> + Another Life, not like the life of sense,<br /> + Escaping sight, unchanging. This endures<br /> + When all created things have passed away:<br /> + This is that Life named the Unmanifest,<br /> + The Infinite! the All! the Uttermost.<br /> + Thither arriving none return. That Life<br /> + Is Mine, and I am there! And, Prince! by faith<br /> + Which wanders not, there is a way to come<br /> + Thither. I, the PURUSHA, I Who spread<br /> + The Universe around me--in Whom dwell<br /> + All living Things--may so be reached and seen!<br /> +</p> + +<p class="poem"> + . . . . . . . . . . . . . . [FN#14]<br /> +</p> + +<p class="poem"> + Richer than holy fruit on Vedas growing,<br /> + Greater than gifts, better than prayer or fast,<br /> + Such wisdom is! The Yogi, this way knowing,<br /> + Comes to the Utmost Perfect Peace at last.<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER VIII. OF THE BHAGAVAD-GITA,<br /> + Entitled "Aksharaparabrahmayog,"<br /> + Or "The book of Religion by Devotion to the One Supreme God."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap09"></a> + CHAPTER IX<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + Now will I open unto thee--whose heart<br /> + Rejects not--that last lore, deepest-concealed,<br /> + That farthest secret of My Heavens and Earths,<br /> + Which but to know shall set thee free from ills,--<br /> + A royal lore! a Kingly mystery!<br /> + Yea! for the soul such light as purgeth it<br /> + From every sin; a light of holiness<br /> + With inmost splendour shining; plain to see;<br /> + Easy to walk by, inexhaustible!<br /> +</p> + +<p class="poem"> + They that receive not this, failing in faith<br /> + To grasp the greater wisdom, reach not Me,<br /> + Destroyer of thy foes! They sink anew<br /> + Into the realm of Flesh, where all things change!<br /> +</p> + +<p class="poem"> + By Me the whole vast Universe of things<br /> + Is spread abroad;--by Me, the Unmanifest!<br /> + In Me are all existences contained;<br /> + Not I in them!<br /> +</p> + +<p class="poem"> + Yet they are not contained,<br /> + Those visible things! Receive and strive to embrace<br /> + The mystery majestical! My Being--<br /> + Creating all, sustaining all--still dwells<br /> + Outside of all!<br /> +</p> + +<p class="poem"> + See! as the shoreless airs<br /> + Move in the measureless space, but are not space,<br /> + [And space were space without the moving airs];<br /> + So all things are in Me, but are not I.<br /> +</p> + +<p class="poem"> + At closing of each Kalpa, Indian Prince!<br /> + All things which be back to My Being come:<br /> + At the beginning of each Kalpa, all<br /> + Issue new-born from Me.<br /> +</p> + +<p class="poem"> + By Energy<br /> + And help of Prakriti my outer Self,<br /> + Again, and yet again, I make go forth<br /> + The realms of visible things--without their will--<br /> + All of them--by the power of Prakriti.<br /> +</p> + +<p class="poem"> + Yet these great makings, Prince! involve Me not<br /> + Enchain Me not! I sit apart from them,<br /> + Other, and Higher, and Free; nowise attached!<br /> +</p> + +<p class="poem"> + Thus doth the stuff of worlds, moulded by Me,<br /> + Bring forth all that which is, moving or still,<br /> + Living or lifeless! Thus the worlds go on!<br /> +</p> + +<p class="poem"> + The minds untaught mistake Me, veiled in form;--<br /> + Naught see they of My secret Presence, nought<br /> + Of My hid Nature, ruling all which lives.<br /> + Vain hopes pursuing, vain deeds doing; fed<br /> + On vainest knowledge, senselessly they seek<br /> + An evil way, the way of brutes and fiends.<br /> + But My Mahatmas, those of noble soul<br /> + Who tread the path celestial, worship Me<br /> + With hearts unwandering,--knowing Me the Source,<br /> + Th' Eternal Source, of Life. Unendingly<br /> + They glorify Me; seek Me; keep their vows<br /> + Of reverence and love, with changeless faith<br /> + Adoring Me. Yea, and those too adore,<br /> + Who, offering sacrifice of wakened hearts,<br /> + Have sense of one pervading Spirit's stress,<br /> + One Force in every place, though manifold!<br /> + I am the Sacrifice! I am the Prayer!<br /> + I am the Funeral-Cake set for the dead!<br /> + I am the healing herb! I am the ghee,<br /> + The Mantra, and the flame, and that which burns!<br /> + I am-of all this boundless Universe-<br /> + The Father, Mother, Ancestor, and Guard!<br /> + The end of Learning! That which purifies<br /> + In lustral water! I am OM! I am<br /> + Rig-Veda, Sama-Veda, Yajur-Ved;<br /> + The Way, the Fosterer, the Lord, the Judge,<br /> + The Witness; the Abode, the Refuge-House,<br /> + The Friend, the Fountain and the Sea of Life<br /> + Which sends, and swallows up; Treasure of Worlds<br /> + And Treasure-Chamber! Seed and Seed-Sower,<br /> + Whence endless harvests spring! Sun's heat is mine;<br /> + Heaven's rain is mine to grant or to withhold;<br /> + Death am I, and Immortal Life I am,<br /> + Arjuna! SAT and ASAT, Visible Life,<br /> + And Life Invisible!<br /> +</p> + +<p class="poem"> + Yea! those who learn<br /> + The threefold Veds, who drink the Soma-wine,<br /> + Purge sins, pay sacrifice--from Me they earn<br /> + Passage to Swarga; where the meats divine<br /> +</p> + +<p class="poem"> + Of great gods feed them in high Indra's heaven.<br /> + Yet they, when that prodigious joy is o'er,<br /> + Paradise spent, and wage for merits given,<br /> + Come to the world of death and change once more.<br /> +</p> + +<p class="poem"> + They had their recompense! they stored their treasure,<br /> + Following the threefold Scripture and its writ;<br /> + Who seeketh such gaineth the fleeting pleasure<br /> + Of joy which comes and goes! I grant them it!<br /> +</p> + +<p class="poem"> + But to those blessed ones who worship Me,<br /> + Turning not otherwhere, with minds set fast,<br /> + I bring assurance of full bliss beyond.<br /> +</p> + +<p class="poem"> + Nay, and of hearts which follow other gods<br /> + In simple faith, their prayers arise to me,<br /> + O Kunti's Son! though they pray wrongfully;<br /> + For I am the Receiver and the Lord<br /> + Of every sacrifice, which these know not<br /> + Rightfully; so they fall to earth again!<br /> + Who follow gods go to their gods; who vow<br /> + Their souls to Pitris go to Pitris; minds<br /> + To evil Bhuts given o'er sink to the Bhuts;<br /> + And whoso loveth Me cometh to Me.<br /> + Whoso shall offer Me in faith and love<br /> + A leaf, a flower, a fruit, water poured forth,<br /> + That offering I accept, lovingly made<br /> + With pious will. Whate'er thou doest, Prince!<br /> + Eating or sacrificing, giving gifts,<br /> + Praying or fasting, let it all be done<br /> + For Me, as Mine. So shalt thou free thyself<br /> + From Karmabandh, the chain which holdeth men<br /> + To good and evil issue, so shalt come<br /> + Safe unto Me-when thou art quit of flesh--<br /> + By faith and abdication joined to Me!<br /> +</p> + +<p class="poem"> + I am alike for all! I know not hate,<br /> + I know not favour! What is made is Mine!<br /> + But them that worship Me with love, I love;<br /> + They are in Me, and I in them!<br /> +</p> + +<p class="poem"> + Nay, Prince!<br /> + If one of evil life turn in his thought<br /> + Straightly to Me, count him amidst the good;<br /> + He hath the high way chosen; he shall grow<br /> + Righteous ere long; he shall attain that peace<br /> + Which changes not. Thou Prince of India!<br /> + Be certain none can perish, trusting Me!<br /> + O Pritha's Son! whoso will turn to Me,<br /> + Though they be born from the very womb of Sin,<br /> + Woman or man; sprung of the Vaisya caste<br /> + Or lowly disregarded Sudra,--all<br /> + Plant foot upon the highest path; how then<br /> + The holy Brahmans and My Royal Saints?<br /> + Ah! ye who into this ill world are come--<br /> + Fleeting and false--set your faith fast on Me!<br /> + Fix heart and thought on Me! Adore Me! Bring<br /> + Offerings to Me! Make Me prostrations! Make<br /> + Me your supremest joy! and, undivided,<br /> + Unto My rest your spirits shall be guided.<br /> +</p> + +<p class="poem"> + HERE ENDS CHAPTER IX. OF THE BHAGAVAD-GITA,<br /> + Entitled "Rajavidyarajaguhyayog,"<br /> + Or "The Book of Religion by the Kingly Knowledge and the Kingly<br /> + Mystery."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap10"></a> + CHAPTER X<br /> +</h3> + +<p class="poem"> + Krishna.[FN#l6]<br /> + Hear farther yet, thou Long-Armed Lord! these latest words I say--<br /> + Uttered to bring thee bliss and peace, who lovest Me alway--<br /> + Not the great company of gods nor kingly Rishis know<br /> + My Nature, Who have made the gods and Rishis long ago;<br /> + He only knoweth-only he is free of sin, and wise,<br /> + Who seeth Me, Lord of the Worlds, with faith-enlightened eyes,<br /> + Unborn, undying, unbegun. Whatever Natures be<br /> + To mortal men distributed, those natures spring from Me!<br /> + Intellect, skill, enlightenment, endurance, self-control,<br /> + Truthfulness, equability, and grief or joy of soul,<br /> + And birth and death, and fearfulness, and fearlessness, and shame,<br /> + And honour, and sweet harmlessness,[FN#17] and peace which is the<br /> + same<br /> + Whate'er befalls, and mirth, and tears, and piety, and thrift,<br /> + And wish to give, and will to help,--all cometh of My gift!<br /> + The Seven Chief Saints, the Elders Four, the Lordly Manus set--<br /> + Sharing My work--to rule the worlds, these too did I beget;<br /> + And Rishis, Pitris, Manus, all, by one thought of My mind;<br /> + Thence did arise, to fill this world, the races of mankind;<br /> + Wherefrom who comprehends My Reign of mystic Majesty--<br /> + That truth of truths--is thenceforth linked in faultless faith to Me:<br /> + Yea! knowing Me the source of all, by Me all creatures wrought,<br /> + The wise in spirit cleave to Me, into My Being brought;<br /> + Hearts fixed on Me; breaths breathed to Me; praising Me, each to each,<br /> + So have they happiness and peace, with pious thought and speech;<br /> + And unto these--thus serving well, thus loving ceaselessly--<br /> + I give a mind of perfect mood, whereby they draw to Me;<br /> + And, all for love of them, within their darkened souls I dwell,<br /> + And, with bright rays of wisdom's lamp, their ignorance dispel.<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Yes! Thou art Parabrahm! The High Abode!<br /> + The Great Purification! Thou art God<br /> + Eternal, All-creating, Holy, First,<br /> + Without beginning! Lord of Lords and Gods!<br /> + Declared by all the Saints--by Narada,<br /> + Vyasa Asita, and Devalas;<br /> + And here Thyself declaring unto me!<br /> + What Thou hast said now know I to be truth,<br /> + O Kesava! that neither gods nor men<br /> + Nor demons comprehend Thy mystery<br /> + Made manifest, Divinest! Thou Thyself<br /> + Thyself alone dost know, Maker Supreme!<br /> + Master of all the living! Lord of Gods!<br /> + King of the Universe! To Thee alone<br /> + Belongs to tell the heavenly excellence<br /> + Of those perfections wherewith Thou dost fill<br /> + These worlds of Thine; Pervading, Immanent!<br /> + How shall I learn, Supremest Mystery!<br /> + To know Thee, though I muse continually?<br /> + Under what form of Thine unnumbered forms<br /> + Mayst Thou be grasped? Ah! yet again recount,<br /> + Clear and complete, Thy great appearances,<br /> + The secrets of Thy Majesty and Might,<br /> + Thou High Delight of Men! Never enough<br /> + Can mine ears drink the Amrit[FN#18] of such words!<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Hanta! So be it! Kuru Prince! I will to thee unfold<br /> + Some portions of My Majesty, whose powers are manifold!<br /> + I am the Spirit seated deep in every creature's heart;<br /> + From Me they come; by Me they live; at My word they depart!<br /> + Vishnu of the Adityas I am, those Lords of Light;<br /> + Maritchi of the Maruts, the Kings of Storm and Blight;<br /> + By day I gleam, the golden Sun of burning cloudless Noon;<br /> + By Night, amid the asterisms I glide, the dappled Moon!<br /> + Of Vedas I am Sama-Ved, of gods in Indra's Heaven<br /> + Vasava; of the faculties to living beings given<br /> + The mind which apprehends and thinks; of Rudras Sankara;<br /> + Of Yakshas and of Rakshasas, Vittesh; and Pavaka<br /> + Of Vasus, and of mountain-peaks Meru; Vrihaspati<br /> + Know Me 'mid planetary Powers; 'mid Warriors heavenly<br /> + Skanda; of all the water-floods the Sea which drinketh each,<br /> + And Bhrigu of the holy Saints, and OM of sacred speech;<br /> + Of prayers the prayer ye whisper;[FN#19] of hills Himala's snow,<br /> + And Aswattha, the fig-tree, of all the trees that grow;<br /> + Of the Devarshis, Narada; and Chitrarath of them<br /> + That sing in Heaven, and Kapila of Munis, and the gem<br /> + Of flying steeds, Uchchaisravas, from Amrit-wave which burst;<br /> + Of elephants Airavata; of males the Best and First;<br /> + Of weapons Heav'n's hot thunderbolt; of cows white Kamadhuk,<br /> + From whose great milky udder-teats all hearts' desires are strook;<br /> + Vasuki of the serpent-tribes, round Mandara entwined;<br /> + And thousand-fanged Ananta, on whose broad coils reclined<br /> + Leans Vishnu; and of water-things Varuna; Aryam<br /> + Of Pitris, and, of those that judge, Yama the Judge I am;<br /> + Of Daityas dread Prahlada; of what metes days and years,<br /> + Time's self I am; of woodland-beasts-buffaloes, deers, and bears-<br /> + The lordly-painted tiger; of birds the vast Garud,<br /> + The whirlwind 'mid the winds; 'mid chiefs Rama with blood imbrued,<br /> + Makar 'mid fishes of the sea, and Ganges 'mid the streams;<br /> + Yea! First, and Last, and Centre of all which is or seems<br /> + I am, Arjuna! Wisdom Supreme of what is wise,<br /> + Words on the uttering lips I am, and eyesight of the eyes,<br /> + And "A" of written characters, Dwandwa[FN#20] of knitted speech,<br /> + And Endless Life, and boundless Love, whose power sustaineth each;<br /> + And bitter Death which seizes all, and joyous sudden Birth,<br /> + Which brings to light all beings that are to be on earth;<br /> + And of the viewless virtues, Fame, Fortune, Song am I,<br /> + And Memory, and Patience; and Craft, and Constancy:<br /> + Of Vedic hymns the Vrihatsam, of metres Gayatri,<br /> + Of months the Margasirsha, of all the seasons three<br /> + The flower-wreathed Spring; in dicer's-play the conquering<br /> + Double-Eight;<br /> + The splendour of the splendid, and the greatness of the great,<br /> + Victory I am, and Action! and the goodness of the good,<br /> + And Vasudev of Vrishni's race, and of this Pandu brood<br /> + Thyself!--Yea, my Arjuna! thyself; for thou art Mine!<br /> + Of poets Usana, of saints Vyasa, sage divine;<br /> + The policy of conquerors, the potency of kings,<br /> + The great unbroken silence in learning's secret things;<br /> + The lore of all the learned, the seed of all which springs.<br /> + Living or lifeless, still or stirred, whatever beings be,<br /> + None of them is in all the worlds, but it exists by Me!<br /> + Nor tongue can tell, Arjuna! nor end of telling come<br /> + Of these My boundless glories, whereof I teach thee some;<br /> + For wheresoe'er is wondrous work, and majesty, and might,<br /> + From Me hath all proceeded. Receive thou this aright!<br /> + Yet how shouldst thou receive, O Prince! the vastness of this word?<br /> + I, who am all, and made it all, abide its separate Lord!<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER X. OF THE BHAGAVAD-GITA,<br /> + Entitled "Vibhuti Yog,"<br /> + Or "The Book of Religion by the Heavenly Perfections."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap11"></a> + CHAPTER XI<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + This, for my soul's peace, have I heard from Thee,<br /> + The unfolding of the Mystery Supreme<br /> + Named Adhyatman; comprehending which,<br /> + My darkness is dispelled; for now I know--<br /> + O Lotus-eyed![FN#21]--whence is the birth of men,<br /> + And whence their death, and what the majesties<br /> + Of Thine immortal rule. Fain would I see,<br /> + As thou Thyself declar'st it, Sovereign Lord!<br /> + The likeness of that glory of Thy Form<br /> + Wholly revealed. O Thou Divinest One!<br /> + If this can be, if I may bear the sight,<br /> + Make Thyself visible, Lord of all prayers!<br /> + Show me Thy very self, the Eternal God!<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Gaze, then, thou Son of Pritha! I manifest for thee<br /> + Those hundred thousand thousand shapes that clothe my Mystery:<br /> + I show thee all my semblances, infinite, rich, divine,<br /> + My changeful hues, my countless forms. See! in this face of mine,<br /> + Adityas, Vasus, Rudras, Aswins, and Maruts; see<br /> + Wonders unnumbered, Indian Prince! revealed to none save thee.<br /> + Behold! this is the Universe!--Look! what is live and dead<br /> + I gather all in one--in Me! Gaze, as thy lips have said,<br /> + On GOD ETERNAL, VERY GOD! See Me! see what thou prayest!<br /> +</p> + +<p class="poem"> + Thou canst not!--nor, with human eyes, Arjuna! ever mayest!<br /> + Therefore I give thee sense divine. Have other eyes, new light!<br /> + And, look! This is My glory, unveiled to mortal sight!<br /> +</p> + +<p class="poem"> + Sanjaya.<br /> + Then, O King! the God, so saying,<br /> + Stood, to Pritha's Son displaying<br /> + All the splendour, wonder, dread<br /> + Of His vast Almighty-head.<br /> + Out of countless eyes beholding,<br /> + Out of countless mouths commanding,<br /> + Countless mystic forms enfolding<br /> + In one Form: supremely standing<br /> + Countless radiant glories wearing,<br /> + Countless heavenly weapons bearing,<br /> + Crowned with garlands of star-clusters,<br /> + Robed in garb of woven lustres,<br /> + Breathing from His perfect Presence<br /> + Breaths of every subtle essence<br /> + Of all heavenly odours; shedding<br /> + Blinding brilliance; overspreading--<br /> + Boundless, beautiful--all spaces<br /> + With His all-regarding faces;<br /> + So He showed! If there should rise<br /> + Suddenly within the skies<br /> + Sunburst of a thousand suns<br /> + Flooding earth with beams undeemed-of,<br /> + Then might be that Holy One's<br /> + Majesty and radiance dreamed of!<br /> +</p> + +<p class="poem"> + So did Pandu's Son behold<br /> + All this universe enfold<br /> + All its huge diversity<br /> + Into one vast shape, and be<br /> + Visible, and viewed, and blended<br /> + In one Body--subtle, splendid,<br /> + Nameless--th' All-comprehending<br /> + God of Gods, the Never-Ending<br /> + Deity!<br /> +</p> + +<p class="poem"> + But, sore amazed,<br /> + Thrilled, o'erfilled, dazzled, and dazed,<br /> + Arjuna knelt; and bowed his head,<br /> + And clasped his palms; and cried, and said:<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Yea! I have seen! I see!<br /> + Lord! all is wrapped in Thee!<br /> + The gods are in Thy glorious frame! the creatures<br /> + Of earth, and heaven, and hell<br /> + In Thy Divine form dwell,<br /> + And in Thy countenance shine all the features<br /> +</p> + +<p class="poem"> + Of Brahma, sitting lone<br /> + Upon His lotus-throne;<br /> + Of saints and sages, and the serpent races<br /> + Ananta, Vasuki;<br /> + Yea! mightiest Lord! I see<br /> + Thy thousand thousand arms, and breasts, and faces,<br /> + And eyes,--on every side<br /> + Perfect, diversified;<br /> + And nowhere end of Thee, nowhere beginning,<br /> + Nowhere a centre! Shifts--<br /> + Wherever soul's gaze lifts--<br /> + Thy central Self, all-wielding, and all-winning!<br /> +</p> + +<p class="poem"> + Infinite King! I see<br /> + The anadem on Thee,<br /> + The club, the shell, the discus; see Thee burning<br /> + In beams insufferable,<br /> + Lighting earth, heaven, and hell<br /> + With brilliance blazing, glowing, flashing; turning<br /> +</p> + +<p class="poem"> + Darkness to dazzling day,<br /> + Look I whichever way;<br /> + Ah, Lord! I worship Thee, the Undivided,<br /> + The Uttermost of thought,<br /> + The Treasure-Palace wrought<br /> + To hold the wealth of the worlds; the Shield provided<br /> +</p> + +<p class="poem"> + To shelter Virtue's laws;<br /> + The Fount whence Life's stream draws<br /> + All waters of all rivers of all being:<br /> + The One Unborn, Unending:<br /> + Unchanging and Unblending!<br /> + With might and majesty, past thought, past seeing!<br /> +</p> + +<p class="poem"> + Silver of moon and gold<br /> + Of sun are glories rolled<br /> + From Thy great eyes; Thy visage, beaming tender<br /> + Throughout the stars and skies,<br /> + Doth to warm life surprise<br /> + Thy Universe. The worlds are filled with wonder<br /> +</p> + +<p class="poem"> + Of Thy perfections! Space<br /> + Star-sprinkled, and void place<br /> + From pole to pole of the Blue, from bound to bound,<br /> + Hath Thee in every spot,<br /> + Thee, Thee!--Where Thou art not,<br /> + O Holy, Marvellous Form! is nowhere found!<br /> +</p> + +<p class="poem"> + O Mystic, Awful One!<br /> + At sight of Thee, made known,<br /> + The Three Worlds quake; the lower gods draw nigh Thee;<br /> + They fold their palms, and bow<br /> + Body, and breast, and brow,<br /> + And, whispering worship, laud and magnify Thee!<br /> +</p> + +<p class="poem"> + Rishis and Siddhas cry<br /> + "Hail! Highest Majesty!"<br /> + From sage and singer breaks the hymn of glory<br /> + In dulcet harmony,<br /> + Sounding the praise of Thee;<br /> + While countless companies take up the story,<br /> +</p> + +<p class="poem"> + Rudras, who ride the storms,<br /> + Th' Adityas' shining forms,<br /> + Vasus and Sadhyas, Viswas, Ushmapas;<br /> + Maruts, and those great Twins<br /> + The heavenly, fair, Aswins,<br /> + Gandharvas, Rakshasas, Siddhas, and Asuras,[FN#22]--<br /> +</p> + +<p class="poem"> + These see Thee, and revere<br /> + In sudden-stricken fear;<br /> + Yea! the Worlds,--seeing Thee with form stupendous,<br /> + With faces manifold,<br /> + With eyes which all behold,<br /> + Unnumbered eyes, vast arms, members tremendous,<br /> +</p> + +<p class="poem"> + Flanks, lit with sun and star,<br /> + Feet planted near and far,<br /> + Tushes of terror, mouths wrathful and tender;--<br /> + The Three wide Worlds before Thee<br /> + Adore, as I adore Thee,<br /> + Quake, as I quake, to witness so much splendour!<br /> +</p> + +<p class="poem"> + I mark Thee strike the skies<br /> + With front, in wondrous wise<br /> + Huge, rainbow-painted, glittering; and thy mouth<br /> + Opened, and orbs which see<br /> + All things, whatever be<br /> + In all Thy worlds, east, west, and north and south.<br /> +</p> + +<p class="poem"> + O Eyes of God! O Head!<br /> + My strength of soul is fled,<br /> + Gone is heart's force, rebuked is mind's desire!<br /> + When I behold Thee so,<br /> + With awful brows a-glow,<br /> + With burning glance, and lips lighted by fire<br /> +</p> + +<p class="poem"> + Fierce as those flames which shall<br /> + Consume, at close of all,<br /> + Earth, Heaven! Ah me! I see no Earth and Heaven!<br /> + Thee, Lord of Lords! I see,<br /> + Thee only-only Thee!<br /> + Now let Thy mercy unto me be given,<br /> +</p> + +<p class="poem"> + Thou Refuge of the World!<br /> + Lo! to the cavern hurled<br /> + Of Thy wide-opened throat, and lips white-tushed,<br /> + I see our noblest ones,<br /> + Great Dhritarashtra's sons,<br /> + Bhishma, Drona, and Karna, caught and crushed!<br /> +</p> + +<p class="poem"> + The Kings and Chiefs drawn in,<br /> + That gaping gorge within;<br /> + The best of both these armies torn and riven!<br /> + Between Thy jaws they lie<br /> + Mangled full bloodily,<br /> + Ground into dust and death! Like streams down-driven<br /> +</p> + +<p class="poem"> + With helpless haste, which go<br /> + In headlong furious flow<br /> + Straight to the gulfing deeps of th' unfilled ocean,<br /> + So to that flaming cave<br /> + Those heroes great and brave<br /> + Pour, in unending streams, with helpless motion!<br /> +</p> + +<p class="poem"> + Like moths which in the night<br /> + Flutter towards a light,<br /> + Drawn to their fiery doom, flying and dying,<br /> + So to their death still throng,<br /> + Blind, dazzled, borne along<br /> + Ceaselessly, all those multitudes, wild flying!<br /> +</p> + +<p class="poem"> + Thou, that hast fashioned men,<br /> + Devourest them again,<br /> + One with another, great and small, alike!<br /> + The creatures whom Thou mak'st,<br /> + With flaming jaws Thou tak'st,<br /> + Lapping them up! Lord God! Thy terrors strike<br /> +</p> + +<p class="poem"> + From end to end of earth,<br /> + Filling life full, from birth<br /> + To death, with deadly, burning, lurid dread!<br /> + Ah, Vishnu! make me know<br /> + Why is Thy visage so?<br /> + Who art Thou, feasting thus upon Thy dead?<br /> +</p> + +<p class="poem"> + Who? awful Deity!<br /> + I bow myself to Thee,<br /> + Namostu Te, Devavara! Prasid![FN#23]<br /> + O Mightiest Lord! rehearse<br /> + Why hast Thou face so fierce?<br /> + Whence doth this aspect horrible proceed?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Thou seest Me as Time who kills,<br /> + Time who brings all to doom,<br /> + The Slayer Time, Ancient of Days, come hither to consume;<br /> + Excepting thee, of all these hosts of hostile chiefs arrayed,<br /> + There stands not one shall leave alive the battlefield! Dismayed<br /> + No longer be! Arise! obtain renown! destroy thy foes!<br /> + Fight for the kingdom waiting thee when thou hast vanquished those.<br /> + By Me they fall--not thee! the stroke of death is dealt them now,<br /> + Even as they show thus gallantly; My instrument art thou!<br /> + Strike, strong-armed Prince, at Drona! at Bhishma strike! deal death<br /> + On Karna, Jyadratha; stay all their warlike breath!<br /> + 'Tis I who bid them perish! Thou wilt but slay the slain;<br /> + Fight! they must fall, and thou must live, victor upon this plain!<br /> +</p> + +<p class="poem"> + Sanjaya.<br /> + Hearing mighty Keshav's word,<br /> + Tremblingly that helmed Lord<br /> + Clasped his lifted palms, and--praying<br /> + Grace of Krishna--stood there, saying,<br /> + With bowed brow and accents broken,<br /> + These words, timorously spoken:<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Worthily, Lord of Might!<br /> + The whole world hath delight<br /> + In Thy surpassing power, obeying Thee;<br /> + The Rakshasas, in dread<br /> + At sight of Thee, are sped<br /> + To all four quarters; and the company<br /> +</p> + +<p class="poem"> + Of Siddhas sound Thy name.<br /> + How should they not proclaim<br /> + Thy Majesties, Divinest, Mightiest?<br /> + Thou Brahm, than Brahma greater!<br /> + Thou Infinite Creator!<br /> + Thou God of gods, Life's Dwelling-place and Rest!<br /> +</p> + +<p class="poem"> + Thou, of all souls the Soul!<br /> + The Comprehending Whole!<br /> + Of being formed, and formless being the Framer;<br /> + O Utmost One! O Lord!<br /> + Older than eld, Who stored<br /> + The worlds with wealth of life! O Treasure-Claimer,<br /> +</p> + +<p class="poem"> + Who wottest all, and art<br /> + Wisdom Thyself! O Part<br /> + In all, and All; for all from Thee have risen<br /> + Numberless now I see<br /> + The aspects are of Thee!<br /> + Vayu[FN#24] Thou art, and He who keeps the prison<br /> +</p> + +<p class="poem"> + Of Narak, Yama dark;<br /> + And Agni's shining spark;<br /> + Varuna's waves are Thy waves. Moon and starlight<br /> + Are Thine! Prajapati<br /> + Art Thou, and 'tis to Thee<br /> + They knelt in worshipping the old world's far light,<br /> +</p> + +<p class="poem"> + The first of mortal men.<br /> + Again, Thou God! again<br /> + A thousand thousand times be magnified!<br /> + Honour and worship be--<br /> + Glory and praise,--to Thee<br /> + Namo, Namaste, cried on every side;<br /> +</p> + +<p class="poem"> + Cried here, above, below,<br /> + Uttered when Thou dost go,<br /> + Uttered where Thou dost come! Namo! we call;<br /> + Namostu! God adored!<br /> + Namostu! Nameless Lord!<br /> + Hail to Thee! Praise to Thee! Thou One in all;<br /> +</p> + +<p class="poem"> + For Thou art All! Yea, Thou!<br /> + Ah! if in anger now<br /> + Thou shouldst remember I did think Thee Friend,<br /> + Speaking with easy speech,<br /> + As men use each to each;<br /> + Did call Thee "Krishna," "Prince," nor comprehend<br /> +</p> + +<p class="poem"> + Thy hidden majesty,<br /> + The might, the awe of Thee;<br /> + Did, in my heedlessness, or in my love,<br /> + On journey, or in jest,<br /> + Or when we lay at rest,<br /> + Sitting at council, straying in the grove,<br /> +</p> + +<p class="poem"> + Alone, or in the throng,<br /> + Do Thee, most Holy! wrong,<br /> + Be Thy grace granted for that witless sin!<br /> + For Thou art, now I know,<br /> + Father of all below,<br /> + Of all above, of all the worlds within<br /> +</p> + +<p class="poem"> + Guru of Gurus; more<br /> + To reverence and adore<br /> + Than all which is adorable and high!<br /> + How, in the wide worlds three<br /> + Should any equal be?<br /> + Should any other share Thy Majesty?<br /> +</p> + +<p class="poem"> + Therefore, with body bent<br /> + And reverent intent,<br /> + I praise, and serve, and seek Thee, asking grace.<br /> + As father to a son,<br /> + As friend to friend, as one<br /> + Who loveth to his lover, turn Thy face<br /> +</p> + +<p class="poem"> + In gentleness on me!<br /> + Good is it I did see<br /> + This unknown marvel of Thy Form! But fear<br /> + Mingles with joy! Retake,<br /> + Dear Lord! for pity's sake<br /> + Thine earthly shape, which earthly eyes may bear!<br /> +</p> + +<p class="poem"> + Be merciful, and show<br /> + The visage that I know;<br /> + Let me regard Thee, as of yore, arrayed<br /> + With disc and forehead-gem,<br /> + With mace and anadem,<br /> + Thou that sustainest all things! Undismayed<br /> +</p> + +<p class="poem"> + Let me once more behold<br /> + The form I loved of old,<br /> + Thou of the thousand arms and countless eyes!<br /> + This frightened heart is fain<br /> + To see restored again<br /> + My Charioteer, in Krishna's kind disguise.<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Yea! thou hast seen, Arjuna! because I loved thee well,<br /> + The secret countenance of Me, revealed by mystic spell,<br /> + Shining, and wonderful, and vast, majestic, manifold,<br /> + Which none save thou in all the years had favour to behold;<br /> + For not by Vedas cometh this, nor sacrifice, nor alms,<br /> + Nor works well-done, nor penance long, nor prayers, nor chaunted<br /> + psalms,<br /> + That mortal eyes should bear to view the Immortal Soul unclad,<br /> + Prince of the Kurus! This was kept for thee alone! Be glad!<br /> + Let no more trouble shake thy heart, because thine eyes have seen<br /> + My terror with My glory. As I before have been<br /> + So will I be again for thee; with lightened heart behold!<br /> + Once more I am thy Krishna, the form thou knew'st of old!<br /> +</p> + +<p class="poem"> + Sanjaya.<br /> + These words to Arjuna spake<br /> + Vasudev, and straight did take<br /> + Back again the semblance dear<br /> + Of the well-loved charioteer;<br /> + Peace and joy it did restore<br /> + When the Prince beheld once more<br /> + Mighty BRAHMA's form and face<br /> + Clothed in Krishna's gentle grace.<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Now that I see come back, Janardana!<br /> + This friendly human frame, my mind can think<br /> + Calm thoughts once more; my heart beats still again!<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Yea! it was wonderful and terrible<br /> + To view me as thou didst, dear Prince! The gods<br /> + Dread and desire continually to view!<br /> + Yet not by Vedas, nor from sacrifice,<br /> + Nor penance, nor gift-giving, nor with prayer<br /> + Shall any so behold, as thou hast seen!<br /> + Only by fullest service, perfect faith,<br /> + And uttermost surrender am I known<br /> + And seen, and entered into, Indian Prince!<br /> + Who doeth all for Me; who findeth Me<br /> + In all; adoreth always; loveth all<br /> + Which I have made, and Me, for Love's sole end<br /> + That man, Arjuna! unto Me doth wend.<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER XI. OF THE BHAGAVAD-GITA,<br /> + Entitled "Viswarupadarsanam,"<br /> + Or "The Book of the Manifesting of the One and Manifold."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap12"></a> + CHAPTER XII<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + Lord! of the men who serve Thee--true in heart--<br /> + As God revealed; and of the men who serve,<br /> + Worshipping Thee Unrevealed, Unbodied, Far,<br /> + Which take the better way of faith and life?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Whoever serve Me--as I show Myself--<br /> + Constantly true, in full devotion fixed,<br /> + Those hold I very holy. But who serve--<br /> + Worshipping Me The One, The Invisible,<br /> + The Unrevealed, Unnamed, Unthinkable,<br /> + Uttermost, All-pervading, Highest, Sure--<br /> + Who thus adore Me, mastering their sense,<br /> + Of one set mind to all, glad in all good,<br /> + These blessed souls come unto Me.<br /> +</p> + +<p class="poem"> + Yet, hard<br /> + The travail is for such as bend their minds<br /> + To reach th' Unmanifest That viewless path<br /> + Shall scarce be trod by man bearing the flesh!<br /> + But whereso any doeth all his deeds<br /> + Renouncing self for Me, full of Me, fixed<br /> + To serve only the Highest, night and day<br /> + Musing on Me--him will I swiftly lift<br /> + Forth from life's ocean of distress and death,<br /> + Whose soul clings fast to Me. Cling thou to Me!<br /> + Clasp Me with heart and mind! so shalt thou dwell<br /> + Surely with Me on high. But if thy thought<br /> + Droops from such height; if thou be'st weak to set<br /> + Body and soul upon Me constantly,<br /> + Despair not! give Me lower service! seek<br /> + To reach Me, worshipping with steadfast will;<br /> + And, if thou canst not worship steadfastly,<br /> + Work for Me, toil in works pleasing to Me!<br /> + For he that laboureth right for love of Me<br /> + Shall finally attain! But, if in this<br /> + Thy faint heart fails, bring Me thy failure! find<br /> + Refuge in Me! let fruits of labour go,<br /> + Renouncing hope for Me, with lowliest heart,<br /> + So shalt thou come; for, though to know is more<br /> + Than diligence, yet worship better is<br /> + Than knowing, and renouncing better still.<br /> + Near to renunciation--very near--<br /> + Dwelleth Eternal Peace!<br /> +</p> + +<p class="poem"> + Who hateth nought<br /> + Of all which lives, living himself benign,<br /> + Compassionate, from arrogance exempt,<br /> + Exempt from love of self, unchangeable<br /> + By good or ill; patient, contented, firm<br /> + In faith, mastering himself, true to his word,<br /> + Seeking Me, heart and soul; vowed unto Me,--<br /> + That man I love! Who troubleth not his kind,<br /> + And is not troubled by them; clear of wrath,<br /> + Living too high for gladness, grief, or fear,<br /> + That man I love! Who, dwelling quiet-eyed,[FN#25]<br /> + Stainless, serene, well-balanced, unperplexed,<br /> + Working with Me, yet from all works detached,<br /> + That man I love! Who, fixed in faith on Me,<br /> + Dotes upon none, scorns none; rejoices not,<br /> + And grieves not, letting good or evil hap<br /> + Light when it will, and when it will depart,<br /> + That man I love! Who, unto friend and foe<br /> + Keeping an equal heart, with equal mind<br /> + Bears shame and glory; with an equal peace<br /> + Takes heat and cold, pleasure and pain; abides<br /> + Quit of desires, hears praise or calumny<br /> + In passionless restraint, unmoved by each;<br /> + Linked by no ties to earth, steadfast in Me,<br /> + That man I love! But most of all I love<br /> + Those happy ones to whom 'tis life to live<br /> + In single fervid faith and love unseeing,<br /> + Drinking the blessed Amrit of my Being!<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER XII. OF THE BHAGAVAD-GITA,<br /> + Entitled "Bhaktiyog,"<br /> + Or"The Book of the Religion of Faith."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap13"></a> + CHAPTER XIII<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + Now would I hear, O gracious Kesava![FN#26]<br /> + Of Life which seems, and Soul beyond, which sees,<br /> + And what it is we know-or think to know.<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Yea! Son of Kunti! for this flesh ye see<br /> + Is Kshetra, is the field where Life disports;<br /> + And that which views and knows it is the Soul,<br /> + Kshetrajna. In all "fields," thou Indian prince!<br /> + I am Kshetrajna. I am what surveys!<br /> + Only that knowledge knows which knows the known<br /> + By the knower![FN#27] What it is, that "field" of life,<br /> + What qualities it hath, and whence it is,<br /> + And why it changeth, and the faculty<br /> + That wotteth it, the mightiness of this,<br /> + And how it wotteth-hear these things from Me!<br /> +</p> + +<p class="poem"> + . . . . . . . . . . . .[FN#28]<br /> +</p> + +<p class="poem"> +</p> + +<p class="poem"> + The elements, the conscious life, the mind,<br /> + The unseen vital force, the nine strange gates<br /> + Of the body, and the five domains of sense;<br /> + Desire, dislike, pleasure and pain, and thought<br /> + Deep-woven, and persistency of being;<br /> + These all are wrought on Matter by the Soul!<br /> +</p> + +<p class="poem"> + Humbleness, truthfulness, and harmlessness,<br /> + Patience and honour, reverence for the wise.<br /> + Purity, constancy, control of self,<br /> + Contempt of sense-delights, self-sacrifice,<br /> + Perception of the certitude of ill<br /> + In birth, death, age, disease, suffering, and sin;<br /> + Detachment, lightly holding unto home,<br /> + Children, and wife, and all that bindeth men;<br /> + An ever-tranquil heart in fortunes good<br /> + And fortunes evil, with a will set firm<br /> + To worship Me--Me only! ceasing not;<br /> + Loving all solitudes, and shunning noise<br /> + Of foolish crowds; endeavours resolute<br /> + To reach perception of the Utmost Soul,<br /> + And grace to understand what gain it were<br /> + So to attain,--this is true Wisdom, Prince!<br /> + And what is otherwise is ignorance!<br /> +</p> + +<p class="poem"> + Now will I speak of knowledge best to know-<br /> + That Truth which giveth man Amrit to drink,<br /> + The Truth of HIM, the Para-Brahm, the All,<br /> + The Uncreated;; not Asat, not Sat,<br /> + Not Form, nor the Unformed; yet both, and more;--<br /> + Whose hands are everywhere, and everywhere<br /> + Planted His feet, and everywhere His eyes<br /> + Beholding, and His ears in every place<br /> + Hearing, and all His faces everywhere<br /> + Enlightening and encompassing His worlds.<br /> + Glorified in the senses He hath given,<br /> + Yet beyond sense He is; sustaining all,<br /> + Yet dwells He unattached: of forms and modes<br /> + Master, yet neither form nor mode hath He;<br /> + He is within all beings--and without--<br /> + Motionless, yet still moving; not discerned<br /> + For subtlety of instant presence; close<br /> + To all, to each; yet measurelessly far!<br /> + Not manifold, and yet subsisting still<br /> + In all which lives; for ever to be known<br /> + As the Sustainer, yet, at the End of Times,<br /> + He maketh all to end--and re-creates.<br /> + The Light of Lights He is, in the heart of the Dark<br /> + Shining eternally. Wisdom He is<br /> + And Wisdom's way, and Guide of all the wise,<br /> + Planted in every heart.<br /> +</p> + +<p class="poem"> + So have I told<br /> + Of Life's stuff, and the moulding, and the lore<br /> + To comprehend. Whoso, adoring Me,<br /> + Perceiveth this, shall surely come to Me!<br /> +</p> + +<p class="poem"> + Know thou that Nature and the Spirit both<br /> + Have no beginning! Know that qualities<br /> + And changes of them are by Nature wrought;<br /> + That Nature puts to work the acting frame,<br /> + But Spirit doth inform it, and so cause<br /> + Feeling of pain and pleasure. Spirit, linked<br /> + To moulded matter, entereth into bond<br /> + With qualities by Nature framed, and, thus<br /> + Married to matter, breeds the birth again<br /> + In good or evil yonis.[FN#29]<br /> +</p> + +<p class="poem"> + Yet is this<br /> + Yea! in its bodily prison!--Spirit pure,<br /> + Spirit supreme; surveying, governing,<br /> + Guarding, possessing; Lord and Master still<br /> + PURUSHA, Ultimate, One Soul with Me.<br /> +</p> + +<p class="poem"> + Whoso thus knows himself, and knows his soul<br /> + PURUSHA, working through the qualities<br /> + With Nature's modes, the light hath come for him!<br /> + Whatever flesh he bears, never again<br /> + Shall he take on its load. Some few there be<br /> + By meditation find the Soul in Self<br /> + Self-schooled; and some by long philosophy<br /> + And holy life reach thither; some by works:<br /> + Some, never so attaining, hear of light<br /> + From other lips, and seize, and cleave to it<br /> + Worshipping; yea! and those--to teaching true--<br /> + Overpass Death!<br /> +</p> + +<p class="poem"> + Wherever, Indian Prince!<br /> + Life is--of moving things, or things unmoved,<br /> + Plant or still seed--know, what is there hath grown<br /> + By bond of Matter and of Spirit: Know<br /> + He sees indeed who sees in all alike<br /> + The living, lordly Soul; the Soul Supreme,<br /> + Imperishable amid the Perishing:<br /> + For, whoso thus beholds, in every place,<br /> + In every form, the same, one, Living Life,<br /> + Doth no more wrongfulness unto himself,<br /> + But goes the highest road which brings to bliss.<br /> + Seeing, he sees, indeed, who sees that works<br /> + Are Nature's wont, for Soul to practise by<br /> + Acting, yet not the agent; sees the mass<br /> + Of separate living things--each of its kind--<br /> + Issue from One, and blend again to One:<br /> + Then hath he BRAHMA, he attains!<br /> +</p> + +<p class="poem"> + O Prince!<br /> + That Ultimate, High Spirit, Uncreate,<br /> + Unqualified, even when it entereth flesh<br /> + Taketh no stain of acts, worketh in nought!<br /> + Like to the ethereal air, pervading all,<br /> + Which, for sheer subtlety, avoideth taint,<br /> + The subtle Soul sits everywhere, unstained:<br /> + Like to the light of the all-piercing sun<br /> + [Which is not changed by aught it shines upon,]<br /> + The Soul's light shineth pure in every place;<br /> + And they who, by such eye of wisdom, see<br /> + How Matter, and what deals with it, divide;<br /> + And how the Spirit and the flesh have strife,<br /> + Those wise ones go the way which leads to Life!<br /> +</p> + +<p class="poem"> + HERE ENDS CHAPTER XIII. OF THE BHAGAVAD-GITA,<br /> + Entitled "Kshetrakshetrajnavibhagayog,"<br /> + Or "The Book of Religion by Separation of Matter and Spirit."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap14"></a> + CHAPTER XIV<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + Yet farther will I open unto thee<br /> + This wisdom of all wisdoms, uttermost,<br /> + The which possessing, all My saints have passed<br /> + To perfectness. On such high verities<br /> + Reliant, rising into fellowship<br /> + With Me, they are not born again at birth<br /> + Of Kalpas, nor at Pralyas suffer change!<br /> +</p> + +<p class="poem"> + This Universe the womb is where I plant<br /> + Seed of all lives! Thence, Prince of India, comes<br /> + Birth to all beings! Whoso, Kunti's Son!<br /> + Mothers each mortal form, Brahma conceives,<br /> + And I am He that fathers, sending seed!<br /> +</p> + +<p class="poem"> + Sattwan, Rajas, and Tamas, so are named<br /> + The qualities of Nature, "Soothfastness,"<br /> + "Passion," and "Ignorance." These three bind down<br /> + The changeless Spirit in the changeful flesh.<br /> + Whereof sweet "Soothfastness," by purity<br /> + Living unsullied and enlightened, binds<br /> + The sinless Soul to happiness and truth;<br /> + And Passion, being kin to appetite,<br /> + And breeding impulse and propensity,<br /> + Binds the embodied Soul, O Kunti's Son!<br /> + By tie of works. But Ignorance, begot<br /> + Of Darkness, blinding mortal men, binds down<br /> + Their souls to stupor, sloth, and drowsiness.<br /> + Yea, Prince of India! Soothfastness binds souls<br /> + In pleasant wise to flesh; and Passion binds<br /> + By toilsome strain; but Ignorance, which blots<br /> + The beams of wisdom, binds the soul to sloth.<br /> + Passion and Ignorance, once overcome,<br /> + Leave Soothfastness, O Bharata! Where this<br /> + With Ignorance are absent, Passion rules;<br /> + And Ignorance in hearts not good nor quick.<br /> + When at all gateways of the Body shines<br /> + The Lamp of Knowledge, then may one see well<br /> + Soothfastness settled in that city reigns;<br /> + Where longing is, and ardour, and unrest,<br /> + Impulse to strive and gain, and avarice,<br /> + Those spring from Passion--Prince!--engrained; and where<br /> + Darkness and dulness, sloth and stupor are,<br /> + 'Tis Ignorance hath caused them, Kuru Chief!<br /> +</p> + +<p class="poem"> + Moreover, when a soul departeth, fixed<br /> + In Soothfastness, it goeth to the place--<br /> + Perfect and pure--of those that know all Truth.<br /> + If it departeth in set habitude<br /> + Of Impulse, it shall pass into the world<br /> + Of spirits tied to works; and, if it dies<br /> + In hardened Ignorance, that blinded soul<br /> + Is born anew in some unlighted womb.<br /> +</p> + +<p class="poem"> + The fruit of Soothfastness is true and sweet;<br /> + The fruit of lusts is pain and toil; the fruit<br /> + Of Ignorance is deeper darkness. Yea!<br /> + For Light brings light, and Passion ache to have;<br /> + And gloom, bewilderments, and ignorance<br /> + Grow forth from Ignorance. Those of the first<br /> + Rise ever higher; those of the second mode<br /> + Take a mid place; the darkened souls sink back<br /> + To lower deeps, loaded with witlessness!<br /> +</p> + +<p class="poem"> + When, watching life, the living man perceives<br /> + The only actors are the Qualities,<br /> + And knows what rules beyond the Qualities,<br /> + Then is he come nigh unto Me!<br /> +</p> + +<p class="poem"> + The Soul,<br /> + Thus passing forth from the Three Qualities--<br /> + Whereby arise all bodies--overcomes<br /> + Birth, Death, Sorrow, and Age; and drinketh deep<br /> + The undying wine of Amrit.<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Oh, my Lord!<br /> + Which be the signs to know him that hath gone<br /> + Past the Three Modes? How liveth he? What way<br /> + Leadeth him safe beyond the threefold Modes?<br /> +</p> + +<p class="poem"> + Krishna.<br /> + He who with equanimity surveys<br /> + Lustre of goodness, strife of passion, sloth<br /> + Of ignorance, not angry if they are,<br /> + Not wishful when they are not: he who sits<br /> + A sojourner and stranger in their midst<br /> + Unruffled, standing off, saying--serene--<br /> + When troubles break, "These be the Qualities!"<br /> + He unto whom--self-centred--grief and joy<br /> + Sound as one word; to whose deep-seeing eyes<br /> + The clod, the marble, and the gold are one;<br /> + Whose equal heart holds the same gentleness<br /> + For lovely and unlovely things, firm-set,<br /> + Well-pleased in praise and dispraise; satisfied<br /> + With honour or dishonour; unto friends<br /> + And unto foes alike in tolerance;<br /> + Detached from undertakings,--he is named<br /> + Surmounter of the Qualities!<br /> +</p> + +<p class="poem"> + And such--<br /> + With single, fervent faith adoring Me,<br /> + Passing beyond the Qualities, conforms<br /> + To Brahma, and attains Me!<br /> +</p> + +<p class="poem"> + For I am<br /> + That whereof Brahma is the likeness! Mine<br /> + The Amrit is; and Immortality<br /> + Is mine; and mine perfect Felicity!<br /> +</p> + +<p class="poem"> + HERE ENDS CHAPTER XIV. OF THE BHAGAVAD-GITA<br /> + Entitled "Gunatrayavibhagayog,"<br /> + Or "The Book of Religion by Separation from the Qualities."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap15"></a> + CHAPTER XV<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + Men call the Aswattha,--the Banyan-tree,--<br /> + Which hath its boughs beneath, its roots above,--<br /> + The ever-holy tree. Yea! for its leaves<br /> + Are green and waving hymns which whisper Truth!<br /> + Who knows the Aswattha, knows Veds, and all.<br /> +</p> + +<p class="poem"> + Its branches shoot to heaven and sink to earth,[FN#30]<br /> + Even as the deeds of men, which take their birth<br /> + From qualities: its silver sprays and blooms,<br /> + And all the eager verdure of its girth,<br /> + Leap to quick life at kiss of sun and air,<br /> + As men's lives quicken to the temptings fair<br /> + Of wooing sense: its hanging rootlets seek<br /> + The soil beneath, helping to hold it there,<br /> +</p> + +<p class="poem"> + As actions wrought amid this world of men<br /> + Bind them by ever-tightening bonds again.<br /> + If ye knew well the teaching of the Tree,<br /> + What its shape saith; and whence it springs; and, then<br /> +</p> + +<p class="poem"> + How it must end, and all the ills of it,<br /> + The axe of sharp Detachment ye would whet,<br /> + And cleave the clinging snaky roots, and lay<br /> + This Aswattha of sense-life low,--to set<br /> +</p> + +<p class="poem"> + New growths upspringing to that happier sky,--<br /> + Which they who reach shall have no day to die,<br /> + Nor fade away, nor fall--to Him, I mean,<br /> + FATHER and FIRST, Who made the mystery<br /> +</p> + +<p class="poem"> + Of old Creation; for to Him come they<br /> + From passion and from dreams who break away;<br /> + Who part the bonds constraining them to flesh,<br /> + And,--Him, the Highest, worshipping alway--<br /> +</p> + +<p class="poem"> + No longer grow at mercy of what breeze<br /> + Of summer pleasure stirs the sleeping trees,<br /> + What blast of tempest tears them, bough and stem<br /> + To the eternal world pass such as these!<br /> +</p> + +<p class="poem"> + Another Sun gleams there! another Moon!<br /> + Another Light,--not Dusk, nor Dawn, nor Noon--<br /> + Which they who once behold return no more;<br /> + They have attained My rest, life's Utmost boon!<br /> +</p> + +<p class="poem"> + When, in this world of manifested life,<br /> + The undying Spirit, setting forth from Me,<br /> + Taketh on form, it draweth to itself<br /> + From Being's storehouse,--which containeth all,--<br /> + Senses and intellect. The Sovereign Soul<br /> + Thus entering the flesh, or quitting it,<br /> + Gathers these up, as the wind gathers scents,<br /> + Blowing above the flower-beds. Ear and Eye,<br /> + And Touch and Taste, and Smelling, these it takes,--<br /> + Yea, and a sentient mind;--linking itself<br /> + To sense-things so.<br /> +</p> + +<p class="poem"> + The unenlightened ones<br /> + Mark not that Spirit when he goes or comes,<br /> + Nor when he takes his pleasure in the form,<br /> + Conjoined with qualities; but those see plain<br /> + Who have the eyes to see. Holy souls see<br /> + Which strive thereto. Enlightened, they perceive<br /> + That Spirit in themselves; but foolish ones,<br /> + Even though they strive, discern not, having hearts<br /> + Unkindled, ill-informed!<br /> +</p> + +<p class="poem"> + Know, too, from Me<br /> + Shineth the gathered glory of the suns<br /> + Which lighten all the world: from Me the moons<br /> + Draw silvery beams, and fire fierce loveliness.<br /> + I penetrate the clay, and lend all shapes<br /> + Their living force; I glide into the plant--<br /> + Root, leaf, and bloom--to make the woodlands green<br /> + With springing sap. Becoming vital warmth,<br /> + I glow in glad, respiring frames, and pass,<br /> + With outward and with inward breath, to feed<br /> + The body by all meats.[FN#31]<br /> +</p> + +<p class="poem"> + For in this world<br /> + Being is twofold: the Divided, one;<br /> + The Undivided, one. All things that live<br /> + Are "the Divided." That which sits apart,<br /> + "The Undivided."<br /> +</p> + +<p class="poem"> + Higher still is He,<br /> + The Highest, holding all, whose Name is LORD,<br /> + The Eternal, Sovereign, First! Who fills all worlds,<br /> + Sustaining them. And--dwelling thus beyond<br /> + Divided Being and Undivided--I<br /> + Am called of men and Vedas, Life Supreme,<br /> + The PURUSHOTTAMA.<br /> +</p> + +<p class="poem"> + Who knows Me thus,<br /> + With mind unclouded, knoweth all, dear Prince!<br /> + And with his whole soul ever worshippeth Me.<br /> +</p> + +<p class="poem"> +</p> + +<p class="poem"> + Now is the sacred, secret Mystery<br /> + Declared to thee! Who comprehendeth this<br /> + Hath wisdom! He is quit of works in bliss!<br /> +</p> + +<p class="poem"> + HERE ENDS CHAPTER XV. OF THE BHAGAVAD-GITA<br /> + Entitled "Purushottamapraptiyog,"<br /> + Or "The Book of Religion by attaining the Supreme."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap16"></a> + CHAPTER XVI<br /> +</h3> + +<p class="poem"> + Krishna.<br /> + Fearlessness, singleness of soul, the will<br /> + Always to strive for wisdom; opened hand<br /> + And governed appetites; and piety,<br /> + And love of lonely study; humbleness,<br /> + Uprightness, heed to injure nought which lives,<br /> + Truthfulness, slowness unto wrath, a mind<br /> + That lightly letteth go what others prize;<br /> + And equanimity, and charity<br /> + Which spieth no man's faults; and tenderness<br /> + Towards all that suffer; a contented heart,<br /> + Fluttered by no desires; a bearing mild,<br /> + Modest, and grave, with manhood nobly mixed,<br /> + With patience, fortitude, and purity;<br /> + An unrevengeful spirit, never given<br /> + To rate itself too high;--such be the signs,<br /> + O Indian Prince! of him whose feet are set<br /> + On that fair path which leads to heavenly birth!<br /> +</p> + +<p class="poem"> + Deceitfulness, and arrogance, and pride,<br /> + Quickness to anger, harsh and evil speech,<br /> + And ignorance, to its own darkness blind,--<br /> + These be the signs, My Prince! of him whose birth<br /> + Is fated for the regions of the vile.[FN#32]<br /> +</p> + +<p class="poem"> + The Heavenly Birth brings to deliverance,<br /> + So should'st thou know! The birth with Asuras<br /> + Brings into bondage. Be thou joyous, Prince!<br /> + Whose lot is set apart for heavenly Birth.<br /> +</p> + +<p class="poem"> + Two stamps there are marked on all living men,<br /> + Divine and Undivine; I spake to thee<br /> + By what marks thou shouldst know the Heavenly Man,<br /> + Hear from me now of the Unheavenly!<br /> +</p> + +<p class="poem"> + They comprehend not, the Unheavenly,<br /> + How Souls go forth from Me; nor how they come<br /> + Back unto Me: nor is there Truth in these,<br /> + Nor purity, nor rule of Life. "This world<br /> + Hath not a Law, nor Order, nor a Lord,"<br /> + So say they: "nor hath risen up by Cause<br /> + Following on Cause, in perfect purposing,<br /> + But is none other than a House of Lust."<br /> + And, this thing thinking, all those ruined ones--<br /> + Of little wit, dark-minded--give themselves<br /> + To evil deeds, the curses of their kind.<br /> + Surrendered to desires insatiable,<br /> + Full of deceitfulness, folly, and pride,<br /> + In blindness cleaving to their errors, caught<br /> + Into the sinful course, they trust this lie<br /> + As it were true--this lie which leads to death--<br /> + Finding in Pleasure all the good which is,<br /> + And crying "Here it finisheth!"<br /> +</p> + +<p class="poem"> + Ensnared<br /> + In nooses of a hundred idle hopes,<br /> + Slaves to their passion and their wrath, they buy<br /> + Wealth with base deeds, to glut hot appetites;<br /> + "Thus much, to-day," they say, "we gained! thereby<br /> + Such and such wish of heart shall have its fill;<br /> + And this is ours! and th' other shall be ours!<br /> + To-day we slew a foe, and we will slay<br /> + Our other enemy to-morrow! Look!<br /> + Are we not lords? Make we not goodly cheer?<br /> + Is not our fortune famous, brave, and great?<br /> + Rich are we, proudly born! What other men<br /> + Live like to us? Kill, then, for sacrifice!<br /> + Cast largesse, and be merry!" So they speak<br /> + Darkened by ignorance; and so they fall--<br /> + Tossed to and fro with projects, tricked, and bound<br /> + In net of black delusion, lost in lusts--<br /> + Down to foul Naraka. Conceited, fond,<br /> + Stubborn and proud, dead-drunken with the wine<br /> + Of wealth, and reckless, all their offerings<br /> + Have but a show of reverence, being not made<br /> + In piety of ancient faith. Thus vowed<br /> + To self-hood, force, insolence, feasting, wrath,<br /> + These My blasphemers, in the forms they wear<br /> + And in the forms they breed, my foemen are,<br /> + Hateful and hating; cruel, evil, vile,<br /> + Lowest and least of men, whom I cast down<br /> + Again, and yet again, at end of lives,<br /> + Into some devilish womb, whence--birth by birth--<br /> + The devilish wombs re-spawn them, all beguiled;<br /> + And, till they find and worship Me, sweet Prince!<br /> + Tread they that Nether Road.<br /> +</p> + +<p class="poem"> + The Doors of Hell<br /> + Are threefold, whereby men to ruin pass,--<br /> + The door of Lust, the door of Wrath, the door<br /> + Of Avarice. Let a man shun those three!<br /> + He who shall turn aside from entering<br /> + All those three gates of Narak, wendeth straight<br /> + To find his peace, and comes to Swarga's gate.<br /> +</p> + +<p class="poem"> + . . . . . . . . . . . .[FN#33]<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER XVI. OF THE BHAGAVAD-GITA,<br /> + Entitled "Daivasarasaupadwibhagayog,"<br /> + Or "The Book of the Separateness of the Divine and Undivine."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap17"></a> + CHAPTER XVII<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + If men forsake the holy ordinance,<br /> + Heedless of Shastras, yet keep faith at heart<br /> + And worship, what shall be the state of those,<br /> + Great Krishna! Sattwan, Rajas, Tamas? Say!<br /> +</p> + +<p class="poem"> + Krishna.<br /> + Threefold the faith is of mankind and springs<br /> + From those three qualities,--becoming "true,"<br /> + Or "passion-stained," or "dark," as thou shalt hear!<br /> +</p> + +<p class="poem"> + The faith of each believer, Indian Prince!<br /> + Conforms itself to what he truly is.<br /> + Where thou shalt see a worshipper, that one<br /> + To what he worships lives assimilate,<br /> + [Such as the shrine, so is the votary,]<br /> + The "soothfast" souls adore true gods; the souls<br /> + Obeying Rajas worship Rakshasas[FN#34]<br /> + Or Yakshas; and the men of Darkness pray<br /> + To Pretas and to Bhutas.[FN#35] Yea, and those<br /> + Who practise bitter penance, not enjoined<br /> + By rightful rule--penance which hath its root<br /> + In self-sufficient, proud hypocrisies--<br /> + Those men, passion-beset, violent, wild,<br /> + Torturing--the witless ones--My elements<br /> + Shut in fair company within their flesh,<br /> + (Nay, Me myself, present within the flesh!)<br /> + Know them to devils devoted, not to Heaven!<br /> + For like as foods are threefold for mankind<br /> + In nourishing, so is there threefold way<br /> + Of worship, abstinence, and almsgiving!<br /> + Hear this of Me! there is a food which brings<br /> + Force, substance, strength, and health, and joy to live,<br /> + Being well-seasoned, cordial, comforting,<br /> + The "Soothfast" meat. And there be foods which bring<br /> + Aches and unrests, and burning blood, and grief,<br /> + Being too biting, heating, salt, and sharp,<br /> + And therefore craved by too strong appetite.<br /> + And there is foul food--kept from over-night,[FN#36]<br /> + Savourless, filthy, which the foul will eat,<br /> + A feast of rottenness, meet for the lips<br /> + Of such as love the "Darkness."<br /> +</p> + +<p class="poem"> + Thus with rites;--<br /> + A sacrifice not for rewardment made,<br /> + Offered in rightful wise, when he who vows<br /> + Sayeth, with heart devout, "This I should do!"<br /> + Is "Soothfast" rite. But sacrifice for gain,<br /> + Offered for good repute, be sure that this,<br /> + O Best of Bharatas! is Rajas-rite,<br /> + With stamp of "passion." And a sacrifice<br /> + Offered against the laws, with no due dole<br /> + Of food-giving, with no accompaniment<br /> + Of hallowed hymn, nor largesse to the priests,<br /> + In faithless celebration, call it vile,<br /> + The deed of "Darkness!"--lost!<br /> +</p> + +<p class="poem"> + Worship of gods<br /> + Meriting worship; lowly reverence<br /> + Of Twice-borns, Teachers, Elders; Purity,<br /> + Rectitude, and the Brahmacharya's vow,<br /> + And not to injure any helpless thing,--<br /> + These make a true religiousness of Act.<br /> +</p> + +<p class="poem"> + Words causing no man woe, words ever true,<br /> + Gentle and pleasing words, and those ye say<br /> + In murmured reading of a Sacred Writ,--<br /> + These make the true religiousness of Speech.<br /> +</p> + +<p class="poem"> + Serenity of soul, benignity,<br /> + Sway of the silent Spirit, constant stress<br /> + To sanctify the Nature,--these things make<br /> + Good rite, and true religiousness of Mind.<br /> +</p> + +<p class="poem"> + Such threefold faith, in highest piety<br /> + Kept, with no hope of gain, by hearts devote,<br /> + Is perfect work of Sattwan, true belief.<br /> +</p> + +<p class="poem"> + Religion shown in act of proud display<br /> + To win good entertainment, worship, fame,<br /> + Such--say I--is of Rajas, rash and vain.<br /> +</p> + +<p class="poem"> + Religion followed by a witless will<br /> + To torture self, or come at power to hurt<br /> + Another,--'tis of Tamas, dark and ill.<br /> +</p> + +<p class="poem"> + The gift lovingly given, when one shall say<br /> + "Now must I gladly give!" when he who takes<br /> + Can render nothing back; made in due place,<br /> + Due time, and to a meet recipient,<br /> + Is gift of Sattwan, fair and profitable.<br /> +</p> + +<p class="poem"> + The gift selfishly given, where to receive<br /> + Is hoped again, or when some end is sought,<br /> + Or where the gift is proffered with a grudge,<br /> + This is of Rajas, stained with impulse, ill.<br /> +</p> + +<p class="poem"> + The gift churlishly flung, at evil time,<br /> + In wrongful place, to base recipient,<br /> + Made in disdain or harsh unkindliness,<br /> + Is gift of Tamas, dark; it doth not bless![FN#37]<br /> +</p> + +<p class="poem"> + HERE ENDETH CHAPTER XVII. OF THE BHAGAVAD-GITA,<br /> + Entitled "Sraddhatrayavibhagayog,"<br /> + Or "The Book of Religion by the Threefold Kinds of Faith."<br /> +</p> + +<p><br /><br /><br /></p> + +<h3><a id="chap18"></a> + CHAPTER XVIII<br /> +</h3> + +<p class="poem"> + Arjuna.<br /> + Fain would I better know, Thou Glorious One!<br /> + The very truth--Heart's Lord!--of Sannyas,<br /> + Abstention; and enunciation, Lord!<br /> + Tyaga; and what separates these twain!<br /> +</p> + +<p class="poem"> + Krishna.<br /> + The poets rightly teach that Sannyas<br /> + Is the foregoing of all acts which spring<br /> + Out of desire; and their wisest say<br /> + Tyaga is renouncing fruit of acts.<br /> +</p> + +<p class="poem"> + There be among the saints some who have held<br /> + All action sinful, and to be renounced;<br /> + And some who answer, "Nay! the goodly acts--<br /> + As worship, penance, alms--must be performed!"<br /> + Hear now My sentence, Best of Bharatas!<br /> +</p> + +<p class="poem"> + 'Tis well set forth, O Chaser of thy Foes!<br /> + Renunciation is of threefold form,<br /> + And Worship, Penance, Alms, not to be stayed;<br /> + Nay, to be gladly done; for all those three<br /> + Are purifying waters for true souls!<br /> +</p> + +<p class="poem"> + Yet must be practised even those high works<br /> + In yielding up attachment, and all fruit<br /> + Produced by works. This is My judgment, Prince!<br /> + This My insuperable and fixed decree!<br /> +</p> + +<p class="poem"> + Abstaining from a work by right prescribed<br /> + Never is meet! So to abstain doth spring<br /> + From "Darkness," and Delusion teacheth it.<br /> + Abstaining from a work grievous to flesh,<br /> + When one saith "'Tis unpleasing!" this is null!<br /> + Such an one acts from "passion;" nought of gain<br /> + Wins his Renunciation! But, Arjun!<br /> + Abstaining from attachment to the work,<br /> + Abstaining from rewardment in the work,<br /> + While yet one doeth it full faithfully,<br /> + Saying, "Tis right to do!" that is "true " act<br /> + And abstinence! Who doeth duties so,<br /> + Unvexed if his work fail, if it succeed<br /> + Unflattered, in his own heart justified,<br /> + Quit of debates and doubts, his is "true" act:<br /> + For, being in the body, none may stand<br /> + Wholly aloof from act; yet, who abstains<br /> + From profit of his acts is abstinent.<br /> +</p> + +<p class="poem"> + The fruit of labours, in the lives to come,<br /> + Is threefold for all men,--Desirable,<br /> + And Undesirable, and mixed of both;<br /> + But no fruit is at all where no work was.<br /> +</p> + +<p class="poem"> + Hear from me, Long-armed Lord! the makings five<br /> + Which go to every act, in Sankhya taught<br /> + As necessary. First the force; and then<br /> + The agent; next, the various instruments;<br /> + Fourth, the especial effort; fifth, the God.<br /> + What work soever any mortal doth<br /> + Of body, mind, or speech, evil or good,<br /> + By these five doth he that. Which being thus,<br /> + Whoso, for lack of knowledge, seeth himself<br /> + As the sole actor, knoweth nought at all<br /> + And seeth nought. Therefore, I say, if one--<br /> + Holding aloof from self--with unstained mind<br /> + Should slay all yonder host, being bid to slay,<br /> + He doth not slay; he is not bound thereby!<br /> +</p> + +<p class="poem"> + Knowledge, the thing known, and the mind which knows,<br /> + These make the threefold starting-ground of act.<br /> + The act, the actor, and the instrument,<br /> + These make the threefold total of the deed.<br /> + But knowledge, agent, act, are differenced<br /> + By three dividing qualities. Hear now<br /> + Which be the qualities dividing them.<br /> +</p> + +<p class="poem"> + There is "true" Knowledge. Learn thou it is this:<br /> + To see one changeless Life in all the Lives,<br /> + And in the Separate, One Inseparable.<br /> + There is imperfect Knowledge: that which sees<br /> + The separate existences apart,<br /> + And, being separated, holds them real.<br /> + There is false Knowledge: that which blindly clings<br /> + To one as if 'twere all, seeking no Cause,<br /> + Deprived of light, narrow, and dull, and "dark."<br /> +</p> + +<p class="poem"> + There is "right" Action: that which being enjoined--<br /> + Is wrought without attachment, passionlessly,<br /> + For duty, not for love, nor hate, nor gain.<br /> + There is "vain" Action: that which men pursue<br /> + Aching to satisfy desires, impelled<br /> + By sense of self, with all-absorbing stress:<br /> + This is of Rajas--passionate and vain.<br /> + There is "dark" Action: when one doth a thing<br /> + Heedless of issues, heedless of the hurt<br /> + Or wrong for others, heedless if he harm<br /> + His own soul--'tis of Tamas, black and bad!<br /> +</p> + +<p class="poem"> + There is the "rightful"doer. He who acts<br /> + Free from self-seeking, humble, resolute,<br /> + Steadfast, in good or evil hap the same,<br /> + Content to do aright-he "truly" acts.<br /> + There is th' "impassioned" doer. He that works<br /> + From impulse, seeking profit, rude and bold<br /> + To overcome, unchastened; slave by turns<br /> + Of sorrow and of joy: of Rajas he!<br /> + And there be evil doers; loose of heart,<br /> + Low-minded, stubborn, fraudulent, remiss,<br /> + Dull, slow, despondent--children of the "dark."<br /> +</p> + +<p class="poem"> + Hear, too, of Intellect and Steadfastness<br /> + The threefold separation, Conqueror-Prince!<br /> + How these are set apart by Qualities.<br /> +</p> + +<p class="poem"> + Good is the Intellect which comprehends<br /> + The coming forth and going back of life,<br /> + What must be done, and what must not be done,<br /> + What should be feared, and what should not be feared,<br /> + What binds and what emancipates the soul:<br /> + That is of Sattwan, Prince! of "soothfastness."<br /> + Marred is the Intellect which, knowing right<br /> + And knowing wrong, and what is well to do<br /> + And what must not be done, yet understands<br /> + Nought with firm mind, nor as the calm truth is:<br /> + This is of Rajas, Prince! and "passionate!"<br /> + Evil is Intellect which, wrapped in gloom,<br /> + Looks upon wrong as right, and sees all things<br /> + Contrariwise of Truth. O Pritha's Son!<br /> + That is of Tamas, "dark" and desperate!<br /> +</p> + +<p class="poem"> + Good is the steadfastness whereby a man<br /> + Masters his beats of heart, his very breath<br /> + Of life, the action of his senses; fixed<br /> + In never-shaken faith and piety:<br /> + That is of Sattwan, Prince! "soothfast" and fair!<br /> + Stained is the steadfastness whereby a man<br /> + Holds to his duty, purpose, effort, end,<br /> + For life's sake, and the love of goods to gain,<br /> + Arjuna! 'tis of Rajas, passion-stamped!<br /> + Sad is the steadfastness wherewith the fool<br /> + Cleaves to his sloth, his sorrow, and his fears,<br /> + His folly and despair. This--Pritha's Son!--<br /> + Is born of Tamas, "dark" and miserable!<br /> +</p> + +<p class="poem"> +</p> + +<p class="poem"> + Hear further, Chief of Bharatas! from Me<br /> + The threefold kinds of Pleasure which there be.<br /> +</p> + +<p class="poem"> + Good Pleasure is the pleasure that endures,<br /> + Banishing pain for aye; bitter at first<br /> + As poison to the soul, but afterward<br /> + Sweet as the taste of Amrit. Drink of that!<br /> + It springeth in the Spirit's deep content.<br /> + And painful Pleasure springeth from the bond<br /> + Between the senses and the sense-world. Sweet<br /> + As Amrit is its first taste, but its last<br /> + Bitter as poison. 'Tis of Rajas, Prince!<br /> + And foul and "dark" the Pleasure is which springs<br /> + From sloth and sin and foolishness; at first<br /> + And at the last, and all the way of life<br /> + The soul bewildering. 'Tis of Tamas, Prince!<br /> +</p> + +<p class="poem"> + For nothing lives on earth, nor 'midst the gods<br /> + In utmost heaven, but hath its being bound<br /> + With these three Qualities, by Nature framed.<br /> +</p> + +<p class="poem"> + The work of Brahmans, Kshatriyas, Vaisyas,<br /> + And Sudras, O thou Slayer of thy Foes!<br /> + Is fixed by reason of the Qualities<br /> + Planted in each:<br /> +</p> + +<p class="poem"> + A Brahman's virtues, Prince!<br /> + Born of his nature, are serenity,<br /> + Self-mastery, religion, purity,<br /> + Patience, uprightness, learning, and to know<br /> + The truth of things which be. A Kshatriya's pride,<br /> + Born of his nature, lives in valour, fire,<br /> + Constancy, skilfulness, spirit in fight,<br /> + And open-handedness and noble mien,<br /> + As of a lord of men. A Vaisya's task,<br /> + Born with his nature, is to till the ground,<br /> + Tend cattle, venture trade. A Sudra's state,<br /> + Suiting his nature, is to minister.<br /> +</p> + +<p class="poem"> + Whoso performeth--diligent, content--<br /> + The work allotted him, whate'er it be,<br /> + Lays hold of perfectness! Hear how a man<br /> + Findeth perfection, being so content:<br /> + He findeth it through worship--wrought by work--<br /> + Of Him that is the Source of all which lives,<br /> + Of HIM by Whom the universe was stretched.<br /> +</p> + +<p class="poem"> + Better thine own work is, though done with fault,<br /> + Than doing others' work, ev'n excellently.<br /> + He shall not fall in sin who fronts the task<br /> + Set him by Nature's hand! Let no man leave<br /> + His natural duty, Prince! though it bear blame!<br /> + For every work hath blame, as every flame<br /> + Is wrapped in smoke! Only that man attains<br /> + Perfect surcease of work whose work was wrought<br /> + With mind unfettered, soul wholly subdued,<br /> + Desires for ever dead, results renounced.<br /> +</p> + +<p class="poem"> + Learn from me, Son of Kunti! also this,<br /> + How one, attaining perfect peace, attains<br /> + BRAHM, the supreme, the highest height of all!<br /> +</p> + +<p class="poem"> + Devoted--with a heart grown pure, restrained<br /> + In lordly self-control, forgoing wiles<br /> + Of song and senses, freed from love and hate,<br /> + Dwelling 'mid solitudes, in diet spare,<br /> + With body, speech, and will tamed to obey,<br /> + Ever to holy meditation vowed,<br /> + From passions liberate, quit of the Self,<br /> + Of arrogance, impatience, anger, pride;<br /> + Freed from surroundings, quiet, lacking nought--<br /> + Such an one grows to oneness with the BRAHM;<br /> + Such an one, growing one with BRAHM, serene,<br /> + Sorrows no more, desires no more; his soul,<br /> + Equally loving all that lives, loves well<br /> + Me, Who have made them, and attains to Me.<br /> + By this same love and worship doth he know<br /> + Me as I am, how high and wonderful,<br /> + And knowing, straightway enters into Me.<br /> + And whatsoever deeds he doeth--fixed<br /> + In Me, as in his refuge--he hath won<br /> + For ever and for ever by My grace<br /> + Th' Eternal Rest! So win thou! In thy thoughts<br /> + Do all thou dost for Me! Renounce for Me!<br /> + Sacrifice heart and mind and will to Me!<br /> + Live in the faith of Me! In faith of Me<br /> + All dangers thou shalt vanquish, by My grace;<br /> + But, trusting to thyself and heeding not,<br /> + Thou can'st but perish! If this day thou say'st,<br /> + Relying on thyself, "I will not fight!"<br /> + Vain will the purpose prove! thy qualities<br /> + Would spur thee to the war. What thou dost shun,<br /> + Misled by fair illusions, thou wouldst seek<br /> + Against thy will, when the task comes to thee<br /> + Waking the promptings in thy nature set.<br /> + There lives a Master in the hearts of men<br /> + Maketh their deeds, by subtle pulling--strings,<br /> + Dance to what tune HE will. With all thy soul<br /> + Trust Him, and take Him for thy succour, Prince!<br /> + So--only so, Arjuna!--shalt thou gain--<br /> + By grace of Him--the uttermost repose,<br /> + The Eternal Place!<br /> +</p> + +<p class="poem"> + Thus hath been opened thee<br /> + This Truth of Truths, the Mystery more hid<br /> + Than any secret mystery. Meditate!<br /> + And--as thou wilt--then act!<br /> +</p> + +<p class="poem"> + Nay! but once more<br /> + Take My last word, My utmost meaning have!<br /> + Precious thou art to Me; right well-beloved!<br /> + Listen! I tell thee for thy comfort this.<br /> + Give Me thy heart! adore Me! serve Me! cling<br /> + In faith and love and reverence to Me!<br /> + So shalt thou come to Me! I promise true,<br /> + For thou art sweet to Me!<br /> +</p> + +<p class="poem"> + And let go those--<br /> + Rites and writ duties! Fly to Me alone!<br /> + Make Me thy single refuge! I will free<br /> + Thy soul from all its sins! Be of good cheer!<br /> +</p> + +<p class="poem"> + [Hide, the holy Krishna saith,<br /> + This from him that hath no faith,<br /> + Him that worships not, nor seeks<br /> + Wisdom's teaching when she speaks:<br /> + Hide it from all men who mock;<br /> + But, wherever, 'mid the flock<br /> + Of My lovers, one shall teach<br /> + This divinest, wisest, speech--<br /> + Teaching in the faith to bring<br /> + Truth to them, and offering<br /> + Of all honour unto Me--<br /> + Unto Brahma cometh he!<br /> + Nay, and nowhere shall ye find<br /> + Any man of all mankind<br /> + Doing dearer deed for Me;<br /> + Nor shall any dearer be<br /> + In My earth. Yea, furthermore,<br /> + Whoso reads this converse o'er,<br /> + Held by Us upon the plain,<br /> + Pondering piously and fain,<br /> + He hath paid Me sacrifice!<br /> + (Krishna speaketh in this wise!)<br /> + Yea, and whoso, full of faith,<br /> + Heareth wisely what it saith,<br /> + Heareth meekly,--when he dies,<br /> + Surely shall his spirit rise<br /> + To those regions where the Blest,<br /> + Free of flesh, in joyance rest.]<br /> +</p> + +<p class="poem"> + Hath this been heard by thee, O Indian Prince!<br /> + With mind intent? hath all the ignorance--<br /> + Which bred thy trouble--vanished, My Arjun?<br /> +</p> + +<p class="poem"> + Arjuna.<br /> + Trouble and ignorance are gone! the Light<br /> + Hath come unto me, by Thy favour, Lord!<br /> + Now am I fixed! my doubt is fled away!<br /> + According to Thy word, so will I do!<br /> +</p> + +<p class="poem"> + Sanjaya.<br /> + Thus gathered I the gracious speech of Krishna, O my King!<br /> + Thus have I told, with heart a-thrill, this wise and wondrous thing<br /> + By great Vyasa's learning writ, how Krishna's self made known<br /> + The Yoga, being Yoga's Lord. So is the high truth shown!<br /> + And aye, when I remember, O Lord my King, again<br /> + Arjuna and the God in talk, and all this holy strain,<br /> + Great is my gladness: when I muse that splendour, passing speech,<br /> + Of Hari, visible and plain, there is no tongue to reach<br /> + My marvel and my love and bliss. O Archer-Prince! all hail!<br /> + O Krishna, Lord of Yoga! surely there shall not fail<br /> + Blessing, and victory, and power, for Thy most mighty sake,<br /> + Where this song comes of Arjun, and how with God he spake.<br /> +</p> + +<p class="poem"> + HERE ENDS, WITH CHAPTER XVIII.,<br /> + Entitled "Mokshasanyasayog,"<br /> + Or "The Book of Religion by Deliverance and Renunciation,"<br /> + THE BHAGAVAD-GITA.<br /> +</p> + +<p><br /><br /><br /></p> + +<p class="noindent"> +[FN#1] Some repetitionary lines are here omitted. +</p> + +<p class="noindent"> +[FN#2] Technical phrases of Vedic religion. +</p> + +<p class="noindent"> +[FN#3] The whole of this passage is highly involved and difficult to +render. +</p> + +<p class="noindent"> +[FN#4] I feel convinced sankhyanan and yoginan must be transposed +here in sense. +</p> + +<p class="noindent"> +[FN#5] I am doubtful of accuracy here. +</p> + +<p class="noindent"> +[FN#6] A name of the sun. +</p> + +<p class="noindent"> +[FN#7] Without desire of fruit. +</p> + +<p class="noindent"> +[FN#8] That is,"joy and sorrow, success and failure, heat and cold,"&c. +</p> + +<p class="noindent"> +[FN#9] i.e., the body. +</p> + +<p class="noindent"> +[FN#10] The Sanskrit has this play on the double meaning of Atman. +</p> + +<p class="noindent"> +[FN#11] So in original. +</p> + +<p class="noindent"> +[FN#12] Beings of low and devilish nature. +</p> + +<p class="noindent"> +[FN#13] Krishna. +</p> + +<p class="noindent"> +[FN#14] I read here janma, "birth;" not jara,"age" +</p> + +<p class="noindent"> +[FN#15] I have discarded ten lines of Sanskrit text here as an +undoubted interpolation by some Vedantist +</p> + +<p class="noindent"> +[FN#16] The Sanskrit poem here rises to an elevation of style and +manner which I have endeavoured to mark by change of metre. +</p> + +<p class="noindent"> +[FN#17] Ahinsa. +</p> + +<p class="noindent"> +[FN#18] The nectar of immortality. +</p> + +<p class="noindent"> +[FN#19] Called "The Jap." +</p> + +<p class="noindent"> +[FN#20] The compound form of Sanskrit words. +</p> + +<p class="noindent"> +[FN#21] "Kamalapatraksha" +</p> + +<p class="noindent"> +[FN#22] These are all divine or deified orders of the Hindoo Pantheon. +</p> + +<p class="noindent"> +[FN#23] "Hail to Thee, God of Gods! Be favourable!" +</p> + +<p class="noindent"> +[FN#24] The wind. +</p> + +<p class="noindent"> +[FN#25] "Not peering about,"anapeksha. +</p> + +<p class="noindent"> +[FN#26] The Calcutta edition of the Mahabharata has these three +opening lines. +</p> + +<p class="noindent"> +[FN#27] This is the nearest possible version of +Kshetrakshetrajnayojnanan yat tajnan matan mama. +</p> + +<p class="noindent"> +[FN#28] I omit two lines of the Sanskrit here, evidently interpolated by +some Vedantist. +</p> + +<p class="noindent"> +[FN#29] Wombs. +</p> + +<p class="noindent"> +[FN#30] I do not consider the Sanskrit verses here-which are somewhat +freely rendered--"an attack on the authority of the Vedas," with Mr +Davies, but a beautiful lyrical episode, a new "Parable of the fig-tree." +</p> + +<p class="noindent"> +[FN#31] I omit a verse here, evidently interpolated. +</p> + +<p class="noindent"> +[FN#32] "Of the Asuras," lit. +</p> + +<p class="noindent"> +[FN#33] I omit the ten concluding shlokas, with Mr Davis. +</p> + +<p class="noindent"> +[FN#34] Rakshasas and Yakshas are unembodied but capricious beings +of great power, gifts, and beauty, same times also of benignity. +</p> + +<p class="noindent"> +[FN#35] These are spirits of evil wandering ghosts. +</p> + +<p class="noindent"> +[FN#36] Yatayaman, food which has remained after the watches of the +night. In India this would probably "go bad." +</p> + +<p class="noindent"> +[FN#37] I omit the concluding shlokas, as of very doubtful authenticity. +</p> + +<p><br /><br /><br /><br /></p> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Bhagavad-Gita, by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BHAGAVAD-GITA *** + +***** This file should be named 2388-h.htm or 2388-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/3/8/2388/ + +Produced by J. C. Byers. HTML version by Al Haines. + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Bhagavad-Gita + +Author: Anonymous + +Translator: Sir Edwin Arnold + +Posting Date: June 23, 2013 [EBook #2388] +Release Date: November, 2000 +First Posted: January 26, 2000 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BHAGAVAD-GITA *** + + + + +Produced by J. C. Byers. HTML version by Al Haines. + + + + + + + + + + The + Song Celestial. + or + Bhagavad-Gita + (From the Mahabharata) + + Being a Discourse Between Arjuna, + Prince of India, and the Supreme Being + Under the Form of Krishna + + + Translated from the Sanskrit Text + by + Sir Edwin Arnold, + M.A., K.C.I.E., C.S.I. + + New York + Truslove, Hanson & Comba, Ltd. + 67 Fifth Avenue + 1900 + + + +Dedication + +TO INDIA + +So have I read this wonderful and spirit-thrilling speech, +By Krishna and Prince Arjun held, discoursing each with each; +So have I writ its wisdom here,--its hidden mystery, +For England; O our India! as dear to me as She! + +EDWIN ARNOLD + + + + +PREFACE + +This famous and marvellous Sanskrit poem occurs as an episode of the +Mahabharata, in the sixth--or "Bhishma"--Parva of the great Hindoo +epic. It enjoys immense popularity and authority in India, where it is +reckoned as one of the ``Five Jewels,"--pancharatnani--of Devanagiri +literature. In plain but noble language it unfolds a philosophical system +which remains to this day the prevailing Brahmanic belief, blending as it +does the doctrines of Kapila, Patanjali, and the Vedas. So lofty are many +of its declarations, so sublime its aspirations, so pure and tender its +piety, that Schlegel, after his study of the poem, breaks forth into this +outburst of delight and praise towards its unknown author: +"Magistrorum reverentia a Brachmanis inter sanctissima pietatis officia +refertur. Ergo te primum, Vates sanctissime, Numinisque hypopheta! +quisquis tandem inter mortales dictus tu fueris, carminis bujus auctor,, +cujus oraculis mens ad excelsa quaeque,quaeque,, aeterna atque divina, +cum inenarraoih quddam delectatione rapitur-te primum, inquam, +salvere jubeo, et vestigia tua semper adore." Lassen re-echoes this +splendid tribute; and indeed, so striking are some of the moralities here +inculcated, and so close the parallelism--ofttimes actually verbal-- +between its teachings and those of the New Testament, that a +controversy has arisen between Pandits and Missionaries on the point +whether the author borrowed from Christian sources, or the Evangelists +and Apostles from him. + +This raises the question of its date, which cannot be positively settled. It +must have been inlaid into the ancient epic at a period later than that of +the original Mahabharata, but Mr Kasinath Telang has offered some fair +arguments to prove it anterior to the Christian era. The weight of +evidence, however, tends to place its composition at about the third +century after Christ; and perhaps there are really echoes in this +Brahmanic poem of the lessons of Galilee, and of the Syrian incarnation. + +Its scene is the level country between the Jumna and the Sarsooti +rivers-now Kurnul and Jheend. Its simple plot consists of a dialogue held +by Prince Arjuna, the brother of King Yudhisthira, with Krishna, the +Supreme Deity, wearing the disguise of a charioteer. A great battle is +impending between the armies of the Kauravas and Pandavas, and this +conversation is maintained in a war-chariot drawn up between the +opposing hosts. + +The poem has been turned into French by Burnouf, into Latin by Lassen, +into Italian by Stanislav Gatti, into Greek by Galanos, and into English +by Mr. Thomson and Mr Davies, the prose transcript of the last-named +being truly beyond praise for its fidelity and clearness. Mr Telang has +also published at Bombay a version in colloquial rhythm, eminently +learned and intelligent, but not conveying the dignity or grace of the +original. If I venture to offer a translation of the wonderful poem after +so many superior scholars, it is in grateful recognition of the help +derived from their labours, and because English literature would +certainly be incomplete without possessing in popular form a poetical +and philosophical work so dear to India. + +There is little else to say which the "Song Celestial" does not explain for +itself. The Sanskrit original is written in the Anushtubh metre, which +cannot be successfully reproduced for Western ears. I have therefore +cast it into our flexible blank verse, changing into lyrical measures +where the text itself similarly breaks. For the most part, I believe the +sense to be faithfully preserved in the following pages; but Schlegel +himself had to say: "In reconditioribus me semper poetafoster mentem +recte divinasse affirmare non ausim." Those who would read more upon +the philosophy of the poem may find an admirable introduction in the +volume of Mr Davies, printed by Messrs Trubner & Co. + +EDWIN ARNOLD, C.S.I. + + + + +CONTENTS + + I. THE DISTRESS OF ARJUNA + II. THE BOOK OF DOCTRINES + III. VIRTUE IN WORK + IV. THE RELIGION OF KNOWLEDGE + V. RELIGION OF RENOUNCING WORKS + VI. RELIGION BY SELF-RESTRAINT + VII. RELIGION BY DISCERNMENT + VIII. RELIGION BY SERVICE OF THE SUPREME + IX. RELIGION BY THE KINGLY KNOWLEDGE AND THE KINGLY MYSTERY + X. RELIGION BY THE HEAVENLY PERFECTIONS + XI. THE MANIFESTING OF THE ONE AND MANIFOLD + XII. RELIGION OF FAITH + XIII. RELIGION BY SEPARATION OF MATTER AND SPIRIT + XIV. RELIGION BY SEPARATION FROM THE QUALITIES + XV. RELIGION BY ATTAINING THE SUPREME + XVI. THE SEPARATENESS OF THE DIVINE AND UNDIVINE + XVII. RELIGION BY THE THREEFOLD FAITH + XVIII. RELIGION BY DELIVERANCE AND RENUNCIATION + + + + +CHAPTER I + + + Dhritirashtra: + Ranged thus for battle on the sacred plain-- + On Kurukshetra--say, Sanjaya! say + What wrought my people, and the Pandavas? + + Sanjaya: + When he beheld the host of Pandavas, + Raja Duryodhana to Drona drew, + And spake these words: "Ah, Guru! see this line, + How vast it is of Pandu fighting-men, + Embattled by the son of Drupada, + Thy scholar in the war! Therein stand ranked + Chiefs like Arjuna, like to Bhima chiefs, + Benders of bows; Virata, Yuyudhan, + Drupada, eminent upon his car, + Dhrishtaket, Chekitan, Kasi's stout lord, + Purujit, Kuntibhoj, and Saivya, + With Yudhamanyu, and Uttamauj + Subhadra's child; and Drupadi's;-all famed! + All mounted on their shining chariots! + On our side, too,--thou best of Brahmans! see + Excellent chiefs, commanders of my line, + Whose names I joy to count: thyself the first, + Then Bhishma, Karna, Kripa fierce in fight, + Vikarna, Aswatthaman; next to these + Strong Saumadatti, with full many more + Valiant and tried, ready this day to die + For me their king, each with his weapon grasped, + Each skilful in the field. Weakest-meseems- + Our battle shows where Bhishma holds command, + And Bhima, fronting him, something too strong! + Have care our captains nigh to Bhishma's ranks + Prepare what help they may! Now, blow my shell!" + + Then, at the signal of the aged king, + With blare to wake the blood, rolling around + Like to a lion's roar, the trumpeter + Blew the great Conch; and, at the noise of it, + Trumpets and drums, cymbals and gongs and horns + Burst into sudden clamour; as the blasts + Of loosened tempest, such the tumult seemed! + Then might be seen, upon their car of gold + Yoked with white steeds, blowing their battle-shells, + Krishna the God, Arjuna at his side: + Krishna, with knotted locks, blew his great conch + Carved of the "Giant's bone;" Arjuna blew + Indra's loud gift; Bhima the terrible-- + Wolf-bellied Bhima-blew a long reed-conch; + And Yudhisthira, Kunti's blameless son, + Winded a mighty shell, "Victory's Voice;" + And Nakula blew shrill upon his conch + Named the "Sweet-sounding," Sahadev on his + Called"Gem-bedecked," and Kasi's Prince on his. + Sikhandi on his car, Dhrishtadyumn, + Virata, Satyaki the Unsubdued, + Drupada, with his sons, (O Lord of Earth!) + Long-armed Subhadra's children, all blew loud, + So that the clangour shook their foemen's hearts, + With quaking earth and thundering heav'n. + + Then 'twas- + Beholding Dhritirashtra's battle set, + Weapons unsheathing, bows drawn forth, the war + Instant to break-Arjun, whose ensign-badge + Was Hanuman the monkey, spake this thing + To Krishna the Divine, his charioteer: + "Drive, Dauntless One! to yonder open ground + Betwixt the armies; I would see more nigh + These who will fight with us, those we must slay + To-day, in war's arbitrament; for, sure, + On bloodshed all are bent who throng this plain, + Obeying Dhritirashtra's sinful son." + + Thus, by Arjuna prayed, (O Bharata!) + Between the hosts that heavenly Charioteer + Drove the bright car, reining its milk-white steeds + Where Bhishma led,and Drona,and their Lords. + "See!" spake he to Arjuna, "where they stand, + Thy kindred of the Kurus:" and the Prince + Marked on each hand the kinsmen of his house, + Grandsires and sires, uncles and brothers and sons, + Cousins and sons-in-law and nephews, mixed + With friends and honoured elders; some this side, + Some that side ranged: and, seeing those opposed, + Such kith grown enemies-Arjuna's heart + Melted with pity, while he uttered this: + + Arjuna. + Krishna! as I behold, come here to shed + Their common blood, yon concourse of our kin, + My members fail, my tongue dries in my mouth, + A shudder thrills my body, and my hair + Bristles with horror; from my weak hand slips + Gandiv, the goodly bow; a fever burns + My skin to parching; hardly may I stand; + The life within me seems to swim and faint; + Nothing do I foresee save woe and wail! + It is not good, O Keshav! nought of good + Can spring from mutual slaughter! Lo, I hate + Triumph and domination, wealth and ease, + Thus sadly won! Aho! what victory + Can bring delight, Govinda! what rich spoils + Could profit; what rule recompense; what span + Of life itself seem sweet, bought with such blood? + Seeing that these stand here, ready to die, + For whose sake life was fair, and pleasure pleased, + And power grew precious:-grandsires, sires, and sons, + Brothers, and fathers-in-law, and sons-in-law, + Elders and friends! Shall I deal death on these + Even though they seek to slay us? Not one blow, + O Madhusudan! will I strike to gain + + The rule of all Three Worlds; then, how much less + To seize an earthly kingdom! Killing these + Must breed but anguish, Krishna! If they be + Guilty, we shall grow guilty by their deaths; + Their sins will light on us, if we shall slay + Those sons of Dhritirashtra, and our kin; + What peace could come of that, O Madhava? + For if indeed, blinded by lust and wrath, + These cannot see, or will not see, the sin + Of kingly lines o'erthrown and kinsmen slain, + How should not we, who see, shun such a crime-- + We who perceive the guilt and feel the shame-- + O thou Delight of Men, Janardana? + By overthrow of houses perisheth + Their sweet continuous household piety, + And-rites neglected, piety extinct-- + Enters impiety upon that home; + Its women grow unwomaned, whence there spring + Mad passions, and the mingling-up of castes, + Sending a Hell-ward road that family, + And whoso wrought its doom by wicked wrath. + Nay, and the souls of honoured ancestors + Fall from their place of peace, being bereft + Of funeral-cakes and the wan death-water.[FN#1] + So teach our holy hymns. Thus, if we slay + Kinsfolk and friends for love of earthly power, + Ahovat! what an evil fault it were! + Better I deem it, if my kinsmen strike, + To face them weaponless, and bare my breast + To shaft and spear, than answer blow with blow. + + So speaking, in the face of those two hosts, + Arjuna sank upon his chariot-seat, + And let fall bow and arrows, sick at heart. + + HERE ENDETH CHAPTER I. OF THE BHAGAVAD-GITA, + Entitled "Arjun-Vishad," + Or "The Book of the Distress of Arjuna." + + + + + CHAPTER II + + + Sanjaya. + Him, filled with such compassion and such grief, + With eyes tear-dimmed, despondent, in stern words + The Driver, Madhusudan, thus addressed: + + Krishna. + How hath this weakness taken thee? Whence springs + The inglorious trouble, shameful to the brave, + Barring the path of virtue? Nay, Arjun! + Forbid thyself to feebleness! it mars + Thy warrior-name! cast off the coward-fit! + Wake! Be thyself! Arise, Scourge of thy Foes! + + Arjuna. + How can I, in the battle, shoot with shafts + On Bhishma, or on Drona-O thou Chief!-- + Both worshipful, both honourable men? + + Better to live on beggar's bread + With those we love alive, + Than taste their blood in rich feasts spread, + And guiltily survive! + Ah! were it worse-who knows?--to be + Victor or vanquished here, + When those confront us angrily + Whose death leaves living drear? + In pity lost, by doubtings tossed, + My thoughts-distracted-turn + To Thee, the Guide I reverence most, + That I may counsel learn: + I know not what would heal the grief + Burned into soul and sense, + If I were earth's unchallenged chief-- + A god--and these gone thence! + + Sanjaya. + So spake Arjuna to the Lord of Hearts, + And sighing,"I will not fight!" held silence then. + To whom, with tender smile, (O Bharata! ) + While the Prince wept despairing 'twixt those hosts, + Krishna made answer in divinest verse: + + Krishna. + Thou grievest where no grief should be! thou speak'st + Words lacking wisdom! for the wise in heart + Mourn not for those that live, nor those that die. + Nor I, nor thou, nor any one of these, + Ever was not, nor ever will not be, + For ever and for ever afterwards. + All, that doth live, lives always! To man's frame + As there come infancy and youth and age, + So come there raisings-up and layings-down + Of other and of other life-abodes, + Which the wise know, and fear not. This that irks-- + Thy sense-life, thrilling to the elements-- + Bringing thee heat and cold, sorrows and joys, + 'Tis brief and mutable! Bear with it, Prince! + As the wise bear. The soul which is not moved, + The soul that with a strong and constant calm + Takes sorrow and takes joy indifferently, + Lives in the life undying! That which is + Can never cease to be; that which is not + Will not exist. To see this truth of both + Is theirs who part essence from accident, + Substance from shadow. Indestructible, + Learn thou! the Life is, spreading life through all; + It cannot anywhere, by any means, + Be anywise diminished, stayed, or changed. + But for these fleeting frames which it informs + With spirit deathless, endless, infinite, + They perish. Let them perish, Prince! and fight! + He who shall say, "Lo! I have slain a man!" + He who shall think, "Lo! I am slain!" those both + Know naught! Life cannot slay. Life is not slain! + Never the spirit was born; the spirit shall cease to be never; + Never was time it was not; End and Beginning are dreams! + Birthless and deathless and changeless remaineth the spirit for ever; + Death hath not touched it at all, dead though the house of it seems! + + Who knoweth it exhaustless, self-sustained, + Immortal, indestructible,--shall such + Say, "I have killed a man, or caused to kill?" + + Nay, but as when one layeth + His worn-out robes away, + And taking new ones, sayeth, + "These will I wear to-day!" + So putteth by the spirit + Lightly its garb of flesh, + And passeth to inherit + A residence afresh. + + I say to thee weapons reach not the Life; + Flame burns it not, waters cannot o'erwhelm, + Nor dry winds wither it. Impenetrable, + Unentered, unassailed, unharmed, untouched, + Immortal, all-arriving, stable, sure, + Invisible, ineffable, by word + And thought uncompassed, ever all itself, + Thus is the Soul declared! How wilt thou, then,-- + Knowing it so,--grieve when thou shouldst not grieve? + How, if thou hearest that the man new-dead + Is, like the man new-born, still living man-- + One same, existent Spirit--wilt thou weep? + The end of birth is death; the end of death + Is birth: this is ordained! and mournest thou, + Chief of the stalwart arm! for what befalls + Which could not otherwise befall? The birth + Of living things comes unperceived; the death + Comes unperceived; between them, beings perceive: + What is there sorrowful herein, dear Prince? + + Wonderful, wistful, to contemplate! + Difficult, doubtful, to speak upon! + Strange and great for tongue to relate, + Mystical hearing for every one! + Nor wotteth man this, what a marvel it is, + When seeing, and saying, and hearing are done! + + This Life within all living things, my Prince! + Hides beyond harm; scorn thou to suffer, then, + For that which cannot suffer. Do thy part! + Be mindful of thy name, and tremble not! + Nought better can betide a martial soul + Than lawful war; happy the warrior + To whom comes joy of battle--comes, as now, + Glorious and fair, unsought; opening for him + A gateway unto Heav'n. But, if thou shunn'st + This honourable field--a Kshattriya-- + If, knowing thy duty and thy task, thou bidd'st + Duty and task go by--that shall be sin! + And those to come shall speak thee infamy + From age to age; but infamy is worse + For men of noble blood to bear than death! + The chiefs upon their battle-chariots + Will deem 'twas fear that drove thee from the fray. + Of those who held thee mighty-souled the scorn + Thou must abide, while all thine enemies + Will scatter bitter speech of thee, to mock + The valour which thou hadst; what fate could fall + More grievously than this? Either--being killed-- + Thou wilt win Swarga's safety, or--alive + And victor--thou wilt reign an earthly king. + Therefore, arise, thou Son of Kunti! brace + Thine arm for conflict, nerve thy heart to meet-- + As things alike to thee--pleasure or pain, + Profit or ruin, victory or defeat: + So minded, gird thee to the fight, for so + Thou shalt not sin! + + Thus far I speak to thee + As from the "Sankhya"--unspiritually-- + Hear now the deeper teaching of the Yog, + Which holding, understanding, thou shalt burst + Thy Karmabandh, the bondage of wrought deeds. + Here shall no end be hindered, no hope marred, + No loss be feared: faith--yea, a little faith-- + Shall save thee from the anguish of thy dread. + Here, Glory of the Kurus! shines one rule-- + One steadfast rule--while shifting souls have laws + Many and hard. Specious, but wrongful deem + The speech of those ill-taught ones who extol + The letter of their Vedas, saying, "This + Is all we have, or need;" being weak at heart + With wants, seekers of Heaven: which comes--they say-- + As "fruit of good deeds done;" promising men + Much profit in new births for works of faith; + In various rites abounding; following whereon + Large merit shall accrue towards wealth and power; + Albeit, who wealth and power do most desire + Least fixity of soul have such, least hold + On heavenly meditation. Much these teach, + From Veds, concerning the "three qualities;" + But thou, be free of the "three qualities," + Free of the "pairs of opposites,"[FN#2] and free + From that sad righteousness which calculates; + Self-ruled, Arjuna! simple, satisfied![FN#3] + Look! like as when a tank pours water forth + To suit all needs, so do these Brahmans draw + Text for all wants from tank of Holy Writ. + But thou, want not! ask not! Find full reward + Of doing right in right! Let right deeds be + Thy motive, not the fruit which comes from them. + And live in action! Labour! Make thine acts + Thy piety, casting all self aside, + Contemning gain and merit; equable + In good or evil: equability + Is Yog, is piety! + + Yet, the right act + Is less, far less, than the right-thinking mind. + Seek refuge in thy soul; have there thy heaven! + Scorn them that follow virtue for her gifts! + The mind of pure devotion--even here-- + Casts equally aside good deeds and bad, + Passing above them. Unto pure devotion + Devote thyself: with perfect meditation + Comes perfect act, and the right-hearted rise-- + More certainly because they seek no gain-- + Forth from the bands of body, step by step, + To highest seats of bliss. When thy firm soul + Hath shaken off those tangled oracles + Which ignorantly guide, then shall it soar + To high neglect of what's denied or said, + This way or that way, in doctrinal writ. + Troubled no longer by the priestly lore, + Safe shall it live, and sure; steadfastly bent + On meditation. This is Yog--and Peace! + + Arjuna. + What is his mark who hath that steadfast heart, + Confirmed in holy meditation? How + Know we his speech, Kesava? Sits he, moves he + Like other men? + + Krishna. + When one, O Pritha's Son! + Abandoning desires which shake the mind-- + Finds in his soul full comfort for his soul, + He hath attained the Yog--that man is such! + In sorrows not dejected, and in joys + Not overjoyed; dwelling outside the stress + Of passion, fear, and anger; fixed in calms + Of lofty contemplation;--such an one + Is Muni, is the Sage, the true Recluse! + He who to none and nowhere overbound + By ties of flesh, takes evil things and good + Neither desponding nor exulting, such + Bears wisdom's plainest mark! He who shall draw + As the wise tortoise draws its four feet safe + Under its shield, his five frail senses back + Under the spirit's buckler from the world + Which else assails them, such an one, my Prince! + Hath wisdom's mark! Things that solicit sense + Hold off from the self-governed; nay, it comes, + The appetites of him who lives beyond + Depart,--aroused no more. Yet may it chance, + O Son of Kunti! that a governed mind + Shall some time feel the sense-storms sweep, and wrest + Strong self-control by the roots. Let him regain + His kingdom! let him conquer this, and sit + On Me intent. That man alone is wise + Who keeps the mastery of himself! If one + Ponders on objects of the sense, there springs + Attraction; from attraction grows desire, + Desire flames to fierce passion, passion breeds + Recklessness; then the memory--all betrayed-- + Lets noble purpose go, and saps the mind, + Till purpose, mind, and man are all undone. + But, if one deals with objects of the sense + Not loving and not hating, making them + Serve his free soul, which rests serenely lord, + Lo! such a man comes to tranquillity; + And out of that tranquillity shall rise + The end and healing of his earthly pains, + Since the will governed sets the soul at peace. + The soul of the ungoverned is not his, + Nor hath he knowledge of himself; which lacked, + How grows serenity? and, wanting that, + Whence shall he hope for happiness? + + The mind + That gives itself to follow shows of sense + Seeth its helm of wisdom rent away, + And, like a ship in waves of whirlwind, drives + To wreck and death. Only with him, great Prince! + Whose senses are not swayed by things of sense-- + Only with him who holds his mastery, + Shows wisdom perfect. What is midnight-gloom + To unenlightened souls shines wakeful day + To his clear gaze; what seems as wakeful day + Is known for night, thick night of ignorance, + To his true-seeing eyes. Such is the Saint! + + And like the ocean, day by day receiving + Floods from all lands, which never overflows + Its boundary-line not leaping, and not leaving, + Fed by the rivers, but unswelled by those;-- + + So is the perfect one! to his soul's ocean + The world of sense pours streams of witchery; + They leave him as they find, without commotion, + Taking their tribute, but remaining sea. + + Yea! whoso, shaking off the yoke of flesh + Lives lord, not servant, of his lusts; set free + From pride, from passion, from the sin of "Self," + Toucheth tranquillity! O Pritha's Son! + That is the state of Brahm! There rests no dread + When that last step is reached! Live where he will, + Die when he may, such passeth from all 'plaining, + To blest Nirvana, with the Gods, attaining. + + HERE ENDETH CHAPTER II. OF THE BHAGAVAD-GITA, + Entitled "Sankhya-Yog," + Or "The Book of Doctrines." + + + + + CHAPTER III + + + Arjuna. + Thou whom all mortals praise, Janardana! + If meditation be a nobler thing + Than action, wherefore, then, great Kesava! + Dost thou impel me to this dreadful fight? + Now am I by thy doubtful speech disturbed! + Tell me one thing, and tell me certainly; + By what road shall I find the better end? + + Krishna. + I told thee, blameless Lord! there be two paths + Shown to this world; two schools of wisdom. + + First + The Sankhya's, which doth save in way of works + Prescribed[FN#4] by reason; next, the Yog, which bids + Attain by meditation, spiritually: + Yet these are one! No man shall 'scape from act + By shunning action; nay, and none shall come + By mere renouncements unto perfectness. + Nay, and no jot of time, at any time, + Rests any actionless; his nature's law + Compels him, even unwilling, into act; + [For thought is act in fancy]. He who sits + Suppressing all the instruments of flesh, + Yet in his idle heart thinking on them, + Plays the inept and guilty hypocrite: + But he who, with strong body serving mind, + Gives up his mortal powers to worthy work, + Not seeking gain, Arjuna! such an one + Is honourable. Do thine allotted task! + Work is more excellent than idleness; + The body's life proceeds not, lacking work. + There is a task of holiness to do, + Unlike world-binding toil, which bindeth not + The faithful soul; such earthly duty do + Free from desire, and thou shalt well perform + Thy heavenly purpose. Spake Prajapati-- + In the beginning, when all men were made, + And, with mankind, the sacrifice-- "Do this! + Work! sacrifice! Increase and multiply + With sacrifice! This shall be Kamaduk, + Your 'Cow of Plenty,' giving back her milk + Of all abundance. Worship the gods thereby; + The gods shall yield thee grace. Those meats ye crave + The gods will grant to Labour, when it pays + Tithes in the altar-flame. But if one eats + Fruits of the earth, rendering to kindly Heaven + No gift of toil, that thief steals from his world." + + Who eat of food after their sacrifice + Are quit of fault, but they that spread a feast + All for themselves, eat sin and drink of sin. + By food the living live; food comes of rain, + And rain comes by the pious sacrifice, + And sacrifice is paid with tithes of toil; + Thus action is of Brahma, who is One, + The Only, All-pervading; at all times + Present in sacrifice. He that abstains + To help the rolling wheels of this great world, + Glutting his idle sense, lives a lost life, + Shameful and vain. Existing for himself, + Self-concentrated, serving self alone, + No part hath he in aught; nothing achieved, + Nought wrought or unwrought toucheth him; no hope + Of help for all the living things of earth + Depends from him.[FN#5] Therefore, thy task prescribed + With spirit unattached gladly perform, + Since in performance of plain duty man + Mounts to his highest bliss. By works alone + Janak and ancient saints reached blessedness! + Moreover, for the upholding of thy kind, + Action thou should'st embrace. What the wise choose + The unwise people take; what best men do + The multitude will follow. Look on me, + Thou Son of Pritha! in the three wide worlds + I am not bound to any toil, no height + Awaits to scale, no gift remains to gain, + Yet I act here! and, if I acted not-- + Earnest and watchful--those that look to me + For guidance, sinking back to sloth again + Because I slumbered, would decline from good, + And I should break earth's order and commit + Her offspring unto ruin, Bharata! + Even as the unknowing toil, wedded to sense, + So let the enlightened toil, sense-freed, but set + To bring the world deliverance, and its bliss; + Not sowing in those simple, busy hearts + Seed of despair. Yea! let each play his part + In all he finds to do, with unyoked soul. + All things are everywhere by Nature wrought + In interaction of the qualities. + The fool, cheated by self, thinks, "This I did" + And "That I wrought; "but--ah, thou strong-armed Prince!-- + A better-lessoned mind, knowing the play + Of visible things within the world of sense, + And how the qualities must qualify, + Standeth aloof even from his acts. Th' untaught + Live mixed with them, knowing not Nature's way, + Of highest aims unwitting, slow and dull. + Those make thou not to stumble, having the light; + But all thy dues discharging, for My sake, + With meditation centred inwardly, + Seeking no profit, satisfied, serene, + Heedless of issue--fight! They who shall keep + My ordinance thus, the wise and willing hearts, + Have quittance from all issue of their acts; + But those who disregard My ordinance, + Thinking they know, know nought, and fall to loss, + Confused and foolish. 'Sooth, the instructed one + Doth of his kind, following what fits him most: + And lower creatures of their kind; in vain + Contending 'gainst the law. Needs must it be + The objects of the sense will stir the sense + To like and dislike, yet th' enlightened man + Yields not to these, knowing them enemies. + Finally, this is better, that one do + His own task as he may, even though he fail, + Than take tasks not his own, though they seem good. + To die performing duty is no ill; + But who seeks other roads shall wander still. + + Arjuna. + Yet tell me, Teacher! by what force doth man + Go to his ill, unwilling; as if one + Pushed him that evil path? + + Krishna. + Kama it is! + Passion it is! born of the Darknesses, + Which pusheth him. Mighty of appetite, + Sinful, and strong is this!--man's enemy! + As smoke blots the white fire, as clinging rust + Mars the bright mirror, as the womb surrounds + The babe unborn, so is the world of things + Foiled, soiled, enclosed in this desire of flesh. + The wise fall, caught in it; the unresting foe + It is of wisdom, wearing countless forms, + Fair but deceitful, subtle as a flame. + Sense, mind, and reason--these, O Kunti's Son! + Are booty for it; in its play with these + It maddens man, beguiling, blinding him. + Therefore, thou noblest child of Bharata! + Govern thy heart! Constrain th' entangled sense! + Resist the false, soft sinfulness which saps + Knowledge and judgment! Yea, the world is strong, + But what discerns it stronger, and the mind + Strongest; and high o'er all the ruling Soul. + Wherefore, perceiving Him who reigns supreme, + Put forth full force of Soul in thy own soul! + Fight! vanquish foes and doubts, dear Hero! slay + What haunts thee in fond shapes, and would betray! + + HERE ENDETH CHAPTER III. OF THE BHAGAVAD-GITA, + Entitled "Karma-Yog," + Or "The Book of Virtue in Work." + + + + + CHAPTER IV + + + Krishna. + This deathless Yoga, this deep union, + I taught Vivaswata,[FN#6] the Lord of Light; + Vivaswata to Manu gave it; he + To Ikshwaku; so passed it down the line + Of all my royal Rishis. Then, with years, + The truth grew dim and perished, noble Prince! + Now once again to thee it is declared-- + This ancient lore, this mystery supreme-- + Seeing I find thee votary and friend. + + Arjuna. + Thy birth, dear Lord, was in these later days, + And bright Vivaswata's preceded time! + How shall I comprehend this thing thou sayest, + "From the beginning it was I who taught?" + + Krishna. + Manifold the renewals of my birth + Have been, Arjuna! and of thy births, too! + But mine I know, and thine thou knowest not, + O Slayer of thy Foes! Albeit I be + Unborn, undying, indestructible, + The Lord of all things living; not the less-- + By Maya, by my magic which I stamp + On floating Nature-forms, the primal vast-- + I come, and go, and come. When Righteousness + Declines, O Bharata! when Wickedness + Is strong, I rise, from age to age, and take + Visible shape, and move a man with men, + Succouring the good, thrusting the evil back, + And setting Virtue on her seat again. + Who knows the truth touching my births on earth + And my divine work, when he quits the flesh + Puts on its load no more, falls no more down + To earthly birth: to Me he comes, dear Prince! + Many there be who come! from fear set free, + From anger, from desire; keeping their hearts + Fixed upon me--my Faithful--purified + By sacred flame of Knowledge. Such as these + Mix with my being. Whoso worship me, + Them I exalt; but all men everywhere + Shall fall into my path; albeit, those souls + Which seek reward for works, make sacrifice + Now, to the lower gods. I say to thee + Here have they their reward. But I am He + Made the Four Castes, and portioned them a place + After their qualities and gifts. Yea, I + Created, the Reposeful; I that live + Immortally, made all those mortal births: + For works soil not my essence, being works + Wrought uninvolved.[FN#7] Who knows me acting thus + Unchained by action, action binds not him; + And, so perceiving, all those saints of old + Worked, seeking for deliverance. Work thou + As, in the days gone by, thy fathers did. + + Thou sayst, perplexed, It hath been asked before + By singers and by sages, "What is act, + And what inaction? "I will teach thee this, + And, knowing, thou shalt learn which work doth save + Needs must one rightly meditate those three-- + Doing,--not doing,--and undoing. Here + Thorny and dark the path is! He who sees + How action may be rest, rest action--he + Is wisest 'mid his kind; he hath the truth! + He doeth well, acting or resting. Freed + In all his works from prickings of desire, + Burned clean in act by the white fire of truth, + The wise call that man wise; and such an one, + Renouncing fruit of deeds, always content. + Always self-satisfying, if he works, + Doth nothing that shall stain his separate soul, + Which--quit of fear and hope--subduing self-- + Rejecting outward impulse--yielding up + To body's need nothing save body, dwells + Sinless amid all sin, with equal calm + Taking what may befall, by grief unmoved, + Unmoved by joy, unenvyingly; the same + In good and evil fortunes; nowise bound + By bond of deeds. Nay, but of such an one, + Whose crave is gone, whose soul is liberate, + Whose heart is set on truth--of such an one + What work he does is work of sacrifice, + Which passeth purely into ash and smoke + Consumed upon the altar! All's then God! + The sacrifice is Brahm, the ghee and grain + Are Brahm, the fire is Brahm, the flesh it eats + Is Brahm, and unto Brahm attaineth he + Who, in such office, meditates on Brahm. + Some votaries there be who serve the gods + With flesh and altar-smoke; but other some + Who, lighting subtler fires, make purer rite + With will of worship. Of the which be they + Who, in white flame of continence, consume + Joys of the sense, delights of eye and ear, + Forgoing tender speech and sound of song: + And they who, kindling fires with torch of Truth, + Burn on a hidden altar-stone the bliss + Of youth and love, renouncing happiness: + And they who lay for offering there their wealth, + Their penance, meditation, piety, + Their steadfast reading of the scrolls, their lore + Painfully gained with long austerities: + And they who, making silent sacrifice, + Draw in their breath to feed the flame of thought, + And breathe it forth to waft the heart on high, + Governing the ventage of each entering air + Lest one sigh pass which helpeth not the soul: + And they who, day by day denying needs, + Lay life itself upon the altar-flame, + Burning the body wan. Lo! all these keep + The rite of offering, as if they slew + Victims; and all thereby efface much sin. + Yea! and who feed on the immortal food + Left of such sacrifice, to Brahma pass, + To The Unending. But for him that makes + No sacrifice, he hath nor part nor lot + Even in the present world. How should he share + Another, O thou Glory of thy Line? + + In sight of Brahma all these offerings + Are spread and are accepted! Comprehend + That all proceed by act; for knowing this, + Thou shalt be quit of doubt. The sacrifice + Which Knowledge pays is better than great gifts + Offered by wealth, since gifts' worth--O my Prince! + Lies in the mind which gives, the will that serves: + And these are gained by reverence, by strong search, + By humble heed of those who see the Truth + And teach it. Knowing Truth, thy heart no more + Will ache with error, for the Truth shall show + All things subdued to thee, as thou to Me. + Moreover, Son of Pandu! wert thou worst + Of all wrong-doers, this fair ship of Truth + Should bear thee safe and dry across the sea + Of thy transgressions. As the kindled flame + Feeds on the fuel till it sinks to ash, + So unto ash, Arjuna! unto nought + The flame of Knowledge wastes works' dross away! + There is no purifier like thereto + In all this world, and he who seeketh it + Shall find it--being grown perfect--in himself. + Believing, he receives it when the soul + Masters itself, and cleaves to Truth, and comes-- + Possessing knowledge--to the higher peace, + The uttermost repose. But those untaught, + And those without full faith, and those who fear + Are shent; no peace is here or other where, + No hope, nor happiness for whoso doubts. + He that, being self-contained, hath vanquished doubt, + Disparting self from service, soul from works, + Enlightened and emancipate, my Prince! + Works fetter him no more! Cut then atwain + With sword of wisdom, Son of Bharata! + This doubt that binds thy heart-beats! cleave the bond + Born of thy ignorance! Be bold and wise! + Give thyself to the field with me! Arise! + + HERE ENDETH CHAPTER IV. OF THE BHAGAVAD-GITA, + Entitled "Jnana Yog," + Or "The Book of the Religion of Knowledge," + + + + + CHAPTER V + + + Arjuna. + Yet, Krishna! at the one time thou dost laud + Surcease of works, and, at another time, + Service through work. Of these twain plainly tell + Which is the better way? + + Krishna. + To cease from works + Is well, and to do works in holiness + Is well; and both conduct to bliss supreme; + But of these twain the better way is his + Who working piously refraineth not. + + That is the true Renouncer, firm and fixed, + Who--seeking nought, rejecting nought--dwells proof + Against the "opposites."[FN#8] O valiant Prince! + In doing, such breaks lightly from all deed: + 'Tis the new scholar talks as they were two, + This Sankhya and this Yoga: wise men know + Who husbands one plucks golden fruit of both! + The region of high rest which Sankhyans reach + Yogins attain. Who sees these twain as one + Sees with clear eyes! Yet such abstraction, Chief! + Is hard to win without much holiness. + Whoso is fixed in holiness, self-ruled, + Pure-hearted, lord of senses and of self, + Lost in the common life of all which lives-- + A "Yogayukt"--he is a Saint who wends + Straightway to Brahm. Such an one is not touched + By taint of deeds. "Nought of myself I do!" + Thus will he think-who holds the truth of truths-- + In seeing, hearing, touching, smelling; when + He eats, or goes, or breathes; slumbers or talks, + Holds fast or loosens, opes his eyes or shuts; + Always assured "This is the sense-world plays + With senses."He that acts in thought of Brahm, + Detaching end from act, with act content, + The world of sense can no more stain his soul + Than waters mar th' enamelled lotus-leaf. + With life, with heart, with mind,-nay, with the help + Of all five senses--letting selfhood go-- + Yogins toil ever towards their souls' release. + Such votaries, renouncing fruit of deeds, + Gain endless peace: the unvowed, the passion-bound, + Seeking a fruit from works, are fastened down. + The embodied sage, withdrawn within his soul, + At every act sits godlike in "the town + Which hath nine gateways,"[FN#9] neither doing aught + Nor causing any deed. This world's Lord makes + Neither the work, nor passion for the work, + Nor lust for fruit of work; the man's own self + Pushes to these! The Master of this World + Takes on himself the good or evil deeds + Of no man--dwelling beyond! Mankind errs here + By folly, darkening knowledge. But, for whom + That darkness of the soul is chased by light, + Splendid and clear shines manifest the Truth + As if a Sun of Wisdom sprang to shed + Its beams of dawn. Him meditating still, + Him seeking, with Him blended, stayed on Him, + The souls illuminated take that road + Which hath no turning back--their sins flung off + By strength of faith. [Who will may have this Light; + Who hath it sees.] To him who wisely sees, + The Brahman with his scrolls and sanctities, + The cow, the elephant, the unclean dog, + The Outcast gorging dog's meat, are all one. + + The world is overcome--aye! even here! + By such as fix their faith on Unity. + The sinless Brahma dwells in Unity, + And they in Brahma. Be not over-glad + Attaining joy, and be not over-sad + Encountering grief, but, stayed on Brahma, still + Constant let each abide! The sage whose soul + Holds off from outer contacts, in himself + Finds bliss; to Brahma joined by piety, + His spirit tastes eternal peace. The joys + Springing from sense-life are but quickening wombs + Which breed sure griefs: those joys begin and end! + The wise mind takes no pleasure, Kunti's Son! + In such as those! But if a man shall learn, + Even while he lives and bears his body's chain, + To master lust and anger, he is blest! + He is the Yukta; he hath happiness, + Contentment, light, within: his life is merged + In Brahma's life; he doth Nirvana touch! + Thus go the Rishis unto rest, who dwell + With sins effaced, with doubts at end, with hearts + Governed and calm. Glad in all good they live, + Nigh to the peace of God; and all those live + Who pass their days exempt from greed and wrath, + Subduing self and senses, knowing the Soul! + + The Saint who shuts outside his placid soul + All touch of sense, letting no contact through; + Whose quiet eyes gaze straight from fixed brows, + Whose outward breath and inward breath are drawn + Equal and slow through nostrils still and close; + That one-with organs, heart, and mind constrained, + Bent on deliverance, having put away + Passion, and fear, and rage;--hath, even now, + Obtained deliverance, ever and ever freed. + Yea! for he knows Me Who am He that heeds + The sacrifice and worship, God revealed; + And He who heeds not, being Lord of Worlds, + Lover of all that lives, God unrevealed, + Wherein who will shall find surety and shield! + + HERE ENDS CHAPTER V. OF THE BHAGAVAD-GITA, + Entitled "Karmasanyasayog," + Or "The Book of Religion by Renouncing Fruit of Works." + + + + + CHAPTER VI + + + Krishna. + Therefore, who doeth work rightful to do, + Not seeking gain from work, that man, O Prince! + Is Sanyasi and Yogi--both in one + And he is neither who lights not the flame + Of sacrifice, nor setteth hand to task. + + Regard as true Renouncer him that makes + Worship by work, for who renounceth not + Works not as Yogin. So is that well said: + "By works the votary doth rise to faith, + And saintship is the ceasing from all works; + Because the perfect Yogin acts--but acts + Unmoved by passions and unbound by deeds, + Setting result aside. + + Let each man raise + The Self by Soul, not trample down his Self, + Since Soul that is Self's friend may grow Self's foe. + Soul is Self's friend when Self doth rule o'er Self, + But Self turns enemy if Soul's own self + Hates Self as not itself.[FN#10] + + The sovereign soul + Of him who lives self-governed and at peace + Is centred in itself, taking alike + Pleasure and pain; heat, cold; glory and shame. + He is the Yogi, he is Yukta, glad + With joy of light and truth; dwelling apart + Upon a peak, with senses subjugate + Whereto the clod, the rock, the glistering gold + Show all as one. By this sign is he known + Being of equal grace to comrades, friends, + Chance-comers, strangers, lovers, enemies, + Aliens and kinsmen; loving all alike, + Evil or good. + + Sequestered should he sit, + Steadfastly meditating, solitary, + His thoughts controlled, his passions laid away, + Quit of belongings. In a fair, still spot + Having his fixed abode,--not too much raised, + Nor yet too low,--let him abide, his goods + A cloth, a deerskin, and the Kusa-grass. + There, setting hard his mind upon The One, + Restraining heart and senses, silent, calm, + Let him accomplish Yoga, and achieve + Pureness of soul, holding immovable + Body and neck and head, his gaze absorbed + Upon his nose-end,[FN#11] rapt from all around, + Tranquil in spirit, free of fear, intent + Upon his Brahmacharya vow, devout, + Musing on Me, lost in the thought of Me. + That Yojin, so devoted, so controlled, + Comes to the peace beyond,--My peace, the peace + Of high Nirvana! + + But for earthly needs + Religion is not his who too much fasts + Or too much feasts, nor his who sleeps away + An idle mind; nor his who wears to waste + His strength in vigils. Nay, Arjuna! call + That the true piety which most removes + Earth-aches and ills, where one is moderate + In eating and in resting, and in sport; + Measured in wish and act; sleeping betimes, + Waking betimes for duty. + + When the man, + So living, centres on his soul the thought + Straitly restrained--untouched internally + By stress of sense--then is he Yukta. See! + Steadfast a lamp burns sheltered from the wind; + Such is the likeness of the Yogi's mind + Shut from sense-storms and burning bright to Heaven. + When mind broods placid, soothed with holy wont; + When Self contemplates self, and in itself + Hath comfort; when it knows the nameless joy + Beyond all scope of sense, revealed to soul-- + Only to soul! and, knowing, wavers not, + True to the farther Truth; when, holding this, + It deems no other treasure comparable, + But, harboured there, cannot be stirred or shook + By any gravest grief, call that state "peace," + That happy severance Yoga; call that man + The perfect Yogin! + + Steadfastly the will + Must toil thereto, till efforts end in ease, + And thought has passed from thinking. Shaking off + All longings bred by dreams of fame and gain, + Shutting the doorways of the senses close + With watchful ward; so, step by step, it comes + To gift of peace assured and heart assuaged, + When the mind dwells self-wrapped, and the soul broods + Cumberless. But, as often as the heart + Breaks--wild and wavering--from control, so oft + Let him re-curb it, let him rein it back + To the soul's governance; for perfect bliss + Grows only in the bosom tranquillised, + The spirit passionless, purged from offence, + Vowed to the Infinite. He who thus vows + His soul to the Supreme Soul, quitting sin, + Passes unhindered to the endless bliss + Of unity with Brahma. He so vowed, + So blended, sees the Life-Soul resident + In all things living, and all living things + In that Life-Soul contained. And whoso thus + Discerneth Me in all, and all in Me, + I never let him go; nor looseneth he + Hold upon Me; but, dwell he where he may, + Whate'er his life, in Me he dwells and lives, + Because he knows and worships Me, Who dwell + In all which lives, and cleaves to Me in all. + Arjuna! if a man sees everywhere-- + Taught by his own similitude--one Life, + One Essence in the Evil and the Good, + Hold him a Yogi, yea! well-perfected! + + Arjuna. + Slayer of Madhu! yet again, this Yog, + This Peace, derived from equanimity, + Made known by thee--I see no fixity + Therein, no rest, because the heart of men + Is unfixed, Krishna! rash, tumultuous, + Wilful and strong. It were all one, I think, + To hold the wayward wind, as tame man's heart. + + Krishna. + Hero long-armed! beyond denial, hard + Man's heart is to restrain, and wavering; + Yet may it grow restrained by habit, Prince! + By wont of self-command. This Yog, I say, + Cometh not lightly to th' ungoverned ones; + But he who will be master of himself + Shall win it, if he stoutly strive thereto. + + Arjuna. + And what road goeth he who, having faith, + Fails, Krishna! in the striving; falling back + From holiness, missing the perfect rule? + Is he not lost, straying from Brahma's light, + Like the vain cloud, which floats 'twixt earth and heaven + When lightning splits it, and it vanisheth? + Fain would I hear thee answer me herein, + Since, Krishna! none save thou can clear the doubt. + + Krishna. + He is not lost, thou Son of Pritha! No! + Nor earth, nor heaven is forfeit, even for him, + Because no heart that holds one right desire + Treadeth the road of loss! He who should fail, + Desiring righteousness, cometh at death + Unto the Region of the Just; dwells there + Measureless years, and being born anew, + Beginneth life again in some fair home + Amid the mild and happy. It may chance + He doth descend into a Yogin house + On Virtue's breast; but that is rare! Such birth + Is hard to be obtained on this earth, Chief! + So hath he back again what heights of heart + He did achieve, and so he strives anew + To perfectness, with better hope, dear Prince! + For by the old desire he is drawn on + Unwittingly; and only to desire + The purity of Yog is to pass + Beyond the Sabdabrahm, the spoken Ved. + But, being Yogi, striving strong and long, + Purged from transgressions, perfected by births + Following on births, he plants his feet at last + Upon the farther path. Such as one ranks + Above ascetics, higher than the wise, + Beyond achievers of vast deeds! Be thou + Yogi Arjuna! And of such believe, + Truest and best is he who worships Me + With inmost soul, stayed on My Mystery! + + HERE ENDETH CHAPTER VI. OF THE BHAGAVAD-GITA, + Entitled "Atmasanyamayog," + Or "The Book of Religion by Self-Restraint." + + + + + CHAPTER VII + + + Krishna. + Learn now, dear Prince! how, if thy soul be set + Ever on Me--still exercising Yog, + Still making Me thy Refuge--thou shalt come + Most surely unto perfect hold of Me. + I will declare to thee that utmost lore, + Whole and particular, which, when thou knowest, + Leaveth no more to know here in this world. + + Of many thousand mortals, one, perchance, + Striveth for Truth; and of those few that strive-- + Nay, and rise high--one only--here and there-- + Knoweth Me, as I am, the very Truth. + + Earth, water, flame, air, ether, life, and mind, + And individuality--those eight + Make up the showing of Me, Manifest. + + These be my lower Nature; learn the higher, + Whereby, thou Valiant One! this Universe + Is, by its principle of life, produced; + Whereby the worlds of visible things are born + As from a Yoni. Know! I am that womb: + I make and I unmake this Universe: + Than me there is no other Master, Prince! + No other Maker! All these hang on me + As hangs a row of pearls upon its string. + I am the fresh taste of the water; I + The silver of the moon, the gold o' the sun, + The word of worship in the Veds, the thrill + That passeth in the ether, and the strength + Of man's shed seed. I am the good sweet smell + Of the moistened earth, I am the fire's red light, + The vital air moving in all which moves, + The holiness of hallowed souls, the root + Undying, whence hath sprung whatever is; + The wisdom of the wise, the intellect + Of the informed, the greatness of the great. + The splendour of the splendid. Kunti's Son! + These am I, free from passion and desire; + Yet am I right desire in all who yearn, + Chief of the Bharatas! for all those moods, + Soothfast, or passionate, or ignorant, + Which Nature frames, deduce from me; but all + Are merged in me--not I in them! The world-- + Deceived by those three qualities of being-- + Wotteth not Me Who am outside them all, + Above them all, Eternal! Hard it is + To pierce that veil divine of various shows + Which hideth Me; yet they who worship Me + Pierce it and pass beyond. + + I am not known + To evil-doers, nor to foolish ones, + Nor to the base and churlish; nor to those + Whose mind is cheated by the show of things, + Nor those that take the way of Asuras.[FN#12] + + Four sorts of mortals know me: he who weeps, + Arjuna! and the man who yearns to know; + And he who toils to help; and he who sits + Certain of me, enlightened. + + Of these four, + O Prince of India! highest, nearest, best + That last is, the devout soul, wise, intent + Upon "The One." Dear, above all, am I + To him; and he is dearest unto me! + All four are good, and seek me; but mine own, + The true of heart, the faithful--stayed on me, + Taking me as their utmost blessedness, + They are not "mine,"but I--even I myself! + At end of many births to Me they come! + Yet hard the wise Mahatma is to find, + That man who sayeth, "All is Vasudev!"[FN#13] + + There be those, too, whose knowledge, turned aside + By this desire or that, gives them to serve + Some lower gods, with various rites, constrained + By that which mouldeth them. Unto all such-- + Worship what shrine they will, what shapes, in faith-- + 'Tis I who give them faith! I am content! + The heart thus asking favour from its God, + Darkened but ardent, hath the end it craves, + The lesser blessing--but 'tis I who give! + Yet soon is withered what small fruit they reap: + Those men of little minds, who worship so, + Go where they worship, passing with their gods. + But Mine come unto me! Blind are the eyes + Which deem th' Unmanifested manifest, + Not comprehending Me in my true Self! + Imperishable, viewless, undeclared, + Hidden behind my magic veil of shows, + I am not seen by all; I am not known-- + Unborn and changeless--to the idle world. + But I, Arjuna! know all things which were, + And all which are, and all which are to be, + Albeit not one among them knoweth Me! + + By passion for the "pairs of opposites," + By those twain snares of Like and Dislike, Prince! + All creatures live bewildered, save some few + Who, quit of sins, holy in act, informed, + Freed from the "opposites,"and fixed in faith, + Cleave unto Me. + + Who cleave, who seek in Me + Refuge from birth[FN#14] and death, those have the Truth! + Those know Me BRAHMA; know Me Soul of Souls, + The ADHYATMAN; know KARMA, my work; + Know I am ADHIBHUTA, Lord of Life, + And ADHIDAIVA, Lord of all the Gods, + And ADHIYAJNA, Lord of Sacrifice; + Worship Me well, with hearts of love and faith, + And find and hold me in the hour of death. + + HERE ENDETH CHAPTER VII. OF THE BHAGAVAD-GITA, + Entitled "Vijnanayog," + Or "The Book of Religion by Discernment." + + + + + CHAPTER VIII + + + Arjuna. + Who is that BRAHMA? What that Soul of Souls, + The ADHYATMAN? What, Thou Best of All! + Thy work, the KARMA? Tell me what it is + Thou namest ADHIBHUTA? What again + Means ADHIDAIVA? Yea, and how it comes + Thou canst be ADHIYAJNA in thy flesh? + Slayer of Madhu! Further, make me know + How good men find thee in the hour of death? + + Krishna. + I BRAHMA am! the One Eternal GOD, + And ADHYATMAN is My Being's name, + The Soul of Souls! What goeth forth from Me, + Causing all life to live, is KARMA called: + And, Manifested in divided forms, + I am the ADHIBHUTA, Lord of Lives; + And ADHIDAIVA, Lord of all the Gods, + Because I am PURUSHA, who begets. + And ADHIYAJNA, Lord of Sacrifice, + I--speaking with thee in this body here-- + Am, thou embodied one! (for all the shrines + Flame unto Me!) And, at the hour of death, + He that hath meditated Me alone, + In putting off his flesh, comes forth to Me, + Enters into My Being--doubt thou not! + But, if he meditated otherwise + At hour of death, in putting off the flesh, + He goes to what he looked for, Kunti's Son! + Because the Soul is fashioned to its like. + + Have Me, then, in thy heart always! and fight! + Thou too, when heart and mind are fixed on Me, + Shalt surely come to Me! All come who cleave + With never-wavering will of firmest faith, + Owning none other Gods: all come to Me, + The Uttermost, Purusha, Holiest! + + Whoso hath known Me, Lord of sage and singer, + Ancient of days; of all the Three Worlds Stay, + Boundless,--but unto every atom Bringer + Of that which quickens it: whoso, I say, + + Hath known My form, which passeth mortal knowing; + Seen my effulgence--which no eye hath seen-- + Than the sun's burning gold more brightly glowing, + Dispersing darkness,--unto him hath been + + Right life! And, in the hour when life is ending, + With mind set fast and trustful piety, + Drawing still breath beneath calm brows unbending, + In happy peace that faithful one doth die,-- + + In glad peace passeth to Purusha's heaven. + The place which they who read the Vedas name + AKSHARAM, "Ultimate;" whereto have striven + Saints and ascetics--their road is the same. + + That way--the highest way--goes he who shuts + The gates of all his senses, locks desire + Safe in his heart, centres the vital airs + Upon his parting thought, steadfastly set; + And, murmuring OM, the sacred syllable-- + Emblem of BRAHM--dies, meditating Me. + + For who, none other Gods regarding, looks + Ever to Me, easily am I gained + By such a Yogi; and, attaining Me, + They fall not--those Mahatmas--back to birth, + To life, which is the place of pain, which ends, + But take the way of utmost blessedness. + + The worlds, Arjuna!--even Brahma's world-- + Roll back again from Death to Life's unrest; + But they, O Kunti's Son! that reach to Me, + Taste birth no more. If ye know Brahma's Day + Which is a thousand Yugas; if ye know + The thousand Yugas making Brahma's Night, + Then know ye Day and Night as He doth know! + When that vast Dawn doth break, th' Invisible + Is brought anew into the Visible; + When that deep Night doth darken, all which is + Fades back again to Him Who sent it forth; + Yea! this vast company of living things-- + Again and yet again produced--expires + At Brahma's Nightfall; and, at Brahma's Dawn, + Riseth, without its will, to life new-born. + But--higher, deeper, innermost--abides + Another Life, not like the life of sense, + Escaping sight, unchanging. This endures + When all created things have passed away: + This is that Life named the Unmanifest, + The Infinite! the All! the Uttermost. + Thither arriving none return. That Life + Is Mine, and I am there! And, Prince! by faith + Which wanders not, there is a way to come + Thither. I, the PURUSHA, I Who spread + The Universe around me--in Whom dwell + All living Things--may so be reached and seen! + + . . . . . . . . . . . . . . [FN#14] + + Richer than holy fruit on Vedas growing, + Greater than gifts, better than prayer or fast, + Such wisdom is! The Yogi, this way knowing, + Comes to the Utmost Perfect Peace at last. + + HERE ENDETH CHAPTER VIII. OF THE BHAGAVAD-GITA, + Entitled "Aksharaparabrahmayog," + Or "The book of Religion by Devotion to the One Supreme God." + + + + + CHAPTER IX + + + Krishna. + Now will I open unto thee--whose heart + Rejects not--that last lore, deepest-concealed, + That farthest secret of My Heavens and Earths, + Which but to know shall set thee free from ills,-- + A royal lore! a Kingly mystery! + Yea! for the soul such light as purgeth it + From every sin; a light of holiness + With inmost splendour shining; plain to see; + Easy to walk by, inexhaustible! + + They that receive not this, failing in faith + To grasp the greater wisdom, reach not Me, + Destroyer of thy foes! They sink anew + Into the realm of Flesh, where all things change! + + By Me the whole vast Universe of things + Is spread abroad;--by Me, the Unmanifest! + In Me are all existences contained; + Not I in them! + + Yet they are not contained, + Those visible things! Receive and strive to embrace + The mystery majestical! My Being-- + Creating all, sustaining all--still dwells + Outside of all! + + See! as the shoreless airs + Move in the measureless space, but are not space, + [And space were space without the moving airs]; + So all things are in Me, but are not I. + + At closing of each Kalpa, Indian Prince! + All things which be back to My Being come: + At the beginning of each Kalpa, all + Issue new-born from Me. + + By Energy + And help of Prakriti my outer Self, + Again, and yet again, I make go forth + The realms of visible things--without their will-- + All of them--by the power of Prakriti. + + Yet these great makings, Prince! involve Me not + Enchain Me not! I sit apart from them, + Other, and Higher, and Free; nowise attached! + + Thus doth the stuff of worlds, moulded by Me, + Bring forth all that which is, moving or still, + Living or lifeless! Thus the worlds go on! + + The minds untaught mistake Me, veiled in form;-- + Naught see they of My secret Presence, nought + Of My hid Nature, ruling all which lives. + Vain hopes pursuing, vain deeds doing; fed + On vainest knowledge, senselessly they seek + An evil way, the way of brutes and fiends. + But My Mahatmas, those of noble soul + Who tread the path celestial, worship Me + With hearts unwandering,--knowing Me the Source, + Th' Eternal Source, of Life. Unendingly + They glorify Me; seek Me; keep their vows + Of reverence and love, with changeless faith + Adoring Me. Yea, and those too adore, + Who, offering sacrifice of wakened hearts, + Have sense of one pervading Spirit's stress, + One Force in every place, though manifold! + I am the Sacrifice! I am the Prayer! + I am the Funeral-Cake set for the dead! + I am the healing herb! I am the ghee, + The Mantra, and the flame, and that which burns! + I am-of all this boundless Universe- + The Father, Mother, Ancestor, and Guard! + The end of Learning! That which purifies + In lustral water! I am OM! I am + Rig-Veda, Sama-Veda, Yajur-Ved; + The Way, the Fosterer, the Lord, the Judge, + The Witness; the Abode, the Refuge-House, + The Friend, the Fountain and the Sea of Life + Which sends, and swallows up; Treasure of Worlds + And Treasure-Chamber! Seed and Seed-Sower, + Whence endless harvests spring! Sun's heat is mine; + Heaven's rain is mine to grant or to withhold; + Death am I, and Immortal Life I am, + Arjuna! SAT and ASAT, Visible Life, + And Life Invisible! + + Yea! those who learn + The threefold Veds, who drink the Soma-wine, + Purge sins, pay sacrifice--from Me they earn + Passage to Swarga; where the meats divine + + Of great gods feed them in high Indra's heaven. + Yet they, when that prodigious joy is o'er, + Paradise spent, and wage for merits given, + Come to the world of death and change once more. + + They had their recompense! they stored their treasure, + Following the threefold Scripture and its writ; + Who seeketh such gaineth the fleeting pleasure + Of joy which comes and goes! I grant them it! + + But to those blessed ones who worship Me, + Turning not otherwhere, with minds set fast, + I bring assurance of full bliss beyond. + + Nay, and of hearts which follow other gods + In simple faith, their prayers arise to me, + O Kunti's Son! though they pray wrongfully; + For I am the Receiver and the Lord + Of every sacrifice, which these know not + Rightfully; so they fall to earth again! + Who follow gods go to their gods; who vow + Their souls to Pitris go to Pitris; minds + To evil Bhuts given o'er sink to the Bhuts; + And whoso loveth Me cometh to Me. + Whoso shall offer Me in faith and love + A leaf, a flower, a fruit, water poured forth, + That offering I accept, lovingly made + With pious will. Whate'er thou doest, Prince! + Eating or sacrificing, giving gifts, + Praying or fasting, let it all be done + For Me, as Mine. So shalt thou free thyself + From Karmabandh, the chain which holdeth men + To good and evil issue, so shalt come + Safe unto Me-when thou art quit of flesh-- + By faith and abdication joined to Me! + + I am alike for all! I know not hate, + I know not favour! What is made is Mine! + But them that worship Me with love, I love; + They are in Me, and I in them! + + Nay, Prince! + If one of evil life turn in his thought + Straightly to Me, count him amidst the good; + He hath the high way chosen; he shall grow + Righteous ere long; he shall attain that peace + Which changes not. Thou Prince of India! + Be certain none can perish, trusting Me! + O Pritha's Son! whoso will turn to Me, + Though they be born from the very womb of Sin, + Woman or man; sprung of the Vaisya caste + Or lowly disregarded Sudra,--all + Plant foot upon the highest path; how then + The holy Brahmans and My Royal Saints? + Ah! ye who into this ill world are come-- + Fleeting and false--set your faith fast on Me! + Fix heart and thought on Me! Adore Me! Bring + Offerings to Me! Make Me prostrations! Make + Me your supremest joy! and, undivided, + Unto My rest your spirits shall be guided. + + HERE ENDS CHAPTER IX. OF THE BHAGAVAD-GITA, + Entitled "Rajavidyarajaguhyayog," + Or "The Book of Religion by the Kingly Knowledge and the Kingly + Mystery." + + + + + CHAPTER X + + + Krishna.[FN#l6] + Hear farther yet, thou Long-Armed Lord! these latest words I say-- + Uttered to bring thee bliss and peace, who lovest Me alway-- + Not the great company of gods nor kingly Rishis know + My Nature, Who have made the gods and Rishis long ago; + He only knoweth-only he is free of sin, and wise, + Who seeth Me, Lord of the Worlds, with faith-enlightened eyes, + Unborn, undying, unbegun. Whatever Natures be + To mortal men distributed, those natures spring from Me! + Intellect, skill, enlightenment, endurance, self-control, + Truthfulness, equability, and grief or joy of soul, + And birth and death, and fearfulness, and fearlessness, and shame, + And honour, and sweet harmlessness,[FN#17] and peace which is the + same + Whate'er befalls, and mirth, and tears, and piety, and thrift, + And wish to give, and will to help,--all cometh of My gift! + The Seven Chief Saints, the Elders Four, the Lordly Manus set-- + Sharing My work--to rule the worlds, these too did I beget; + And Rishis, Pitris, Manus, all, by one thought of My mind; + Thence did arise, to fill this world, the races of mankind; + Wherefrom who comprehends My Reign of mystic Majesty-- + That truth of truths--is thenceforth linked in faultless faith to Me: + Yea! knowing Me the source of all, by Me all creatures wrought, + The wise in spirit cleave to Me, into My Being brought; + Hearts fixed on Me; breaths breathed to Me; praising Me, each to each, + So have they happiness and peace, with pious thought and speech; + And unto these--thus serving well, thus loving ceaselessly-- + I give a mind of perfect mood, whereby they draw to Me; + And, all for love of them, within their darkened souls I dwell, + And, with bright rays of wisdom's lamp, their ignorance dispel. + + Arjuna. + Yes! Thou art Parabrahm! The High Abode! + The Great Purification! Thou art God + Eternal, All-creating, Holy, First, + Without beginning! Lord of Lords and Gods! + Declared by all the Saints--by Narada, + Vyasa Asita, and Devalas; + And here Thyself declaring unto me! + What Thou hast said now know I to be truth, + O Kesava! that neither gods nor men + Nor demons comprehend Thy mystery + Made manifest, Divinest! Thou Thyself + Thyself alone dost know, Maker Supreme! + Master of all the living! Lord of Gods! + King of the Universe! To Thee alone + Belongs to tell the heavenly excellence + Of those perfections wherewith Thou dost fill + These worlds of Thine; Pervading, Immanent! + How shall I learn, Supremest Mystery! + To know Thee, though I muse continually? + Under what form of Thine unnumbered forms + Mayst Thou be grasped? Ah! yet again recount, + Clear and complete, Thy great appearances, + The secrets of Thy Majesty and Might, + Thou High Delight of Men! Never enough + Can mine ears drink the Amrit[FN#18] of such words! + + Krishna. + Hanta! So be it! Kuru Prince! I will to thee unfold + Some portions of My Majesty, whose powers are manifold! + I am the Spirit seated deep in every creature's heart; + From Me they come; by Me they live; at My word they depart! + Vishnu of the Adityas I am, those Lords of Light; + Maritchi of the Maruts, the Kings of Storm and Blight; + By day I gleam, the golden Sun of burning cloudless Noon; + By Night, amid the asterisms I glide, the dappled Moon! + Of Vedas I am Sama-Ved, of gods in Indra's Heaven + Vasava; of the faculties to living beings given + The mind which apprehends and thinks; of Rudras Sankara; + Of Yakshas and of Rakshasas, Vittesh; and Pavaka + Of Vasus, and of mountain-peaks Meru; Vrihaspati + Know Me 'mid planetary Powers; 'mid Warriors heavenly + Skanda; of all the water-floods the Sea which drinketh each, + And Bhrigu of the holy Saints, and OM of sacred speech; + Of prayers the prayer ye whisper;[FN#19] of hills Himala's snow, + And Aswattha, the fig-tree, of all the trees that grow; + Of the Devarshis, Narada; and Chitrarath of them + That sing in Heaven, and Kapila of Munis, and the gem + Of flying steeds, Uchchaisravas, from Amrit-wave which burst; + Of elephants Airavata; of males the Best and First; + Of weapons Heav'n's hot thunderbolt; of cows white Kamadhuk, + From whose great milky udder-teats all hearts' desires are strook; + Vasuki of the serpent-tribes, round Mandara entwined; + And thousand-fanged Ananta, on whose broad coils reclined + Leans Vishnu; and of water-things Varuna; Aryam + Of Pitris, and, of those that judge, Yama the Judge I am; + Of Daityas dread Prahlada; of what metes days and years, + Time's self I am; of woodland-beasts-buffaloes, deers, and bears- + The lordly-painted tiger; of birds the vast Garud, + The whirlwind 'mid the winds; 'mid chiefs Rama with blood imbrued, + Makar 'mid fishes of the sea, and Ganges 'mid the streams; + Yea! First, and Last, and Centre of all which is or seems + I am, Arjuna! Wisdom Supreme of what is wise, + Words on the uttering lips I am, and eyesight of the eyes, + And "A" of written characters, Dwandwa[FN#20] of knitted speech, + And Endless Life, and boundless Love, whose power sustaineth each; + And bitter Death which seizes all, and joyous sudden Birth, + Which brings to light all beings that are to be on earth; + And of the viewless virtues, Fame, Fortune, Song am I, + And Memory, and Patience; and Craft, and Constancy: + Of Vedic hymns the Vrihatsam, of metres Gayatri, + Of months the Margasirsha, of all the seasons three + The flower-wreathed Spring; in dicer's-play the conquering + Double-Eight; + The splendour of the splendid, and the greatness of the great, + Victory I am, and Action! and the goodness of the good, + And Vasudev of Vrishni's race, and of this Pandu brood + Thyself!--Yea, my Arjuna! thyself; for thou art Mine! + Of poets Usana, of saints Vyasa, sage divine; + The policy of conquerors, the potency of kings, + The great unbroken silence in learning's secret things; + The lore of all the learned, the seed of all which springs. + Living or lifeless, still or stirred, whatever beings be, + None of them is in all the worlds, but it exists by Me! + Nor tongue can tell, Arjuna! nor end of telling come + Of these My boundless glories, whereof I teach thee some; + For wheresoe'er is wondrous work, and majesty, and might, + From Me hath all proceeded. Receive thou this aright! + Yet how shouldst thou receive, O Prince! the vastness of this word? + I, who am all, and made it all, abide its separate Lord! + + HERE ENDETH CHAPTER X. OF THE BHAGAVAD-GITA, + Entitled "Vibhuti Yog," + Or "The Book of Religion by the Heavenly Perfections." + + + + + CHAPTER XI + + + Arjuna. + This, for my soul's peace, have I heard from Thee, + The unfolding of the Mystery Supreme + Named Adhyatman; comprehending which, + My darkness is dispelled; for now I know-- + O Lotus-eyed![FN#21]--whence is the birth of men, + And whence their death, and what the majesties + Of Thine immortal rule. Fain would I see, + As thou Thyself declar'st it, Sovereign Lord! + The likeness of that glory of Thy Form + Wholly revealed. O Thou Divinest One! + If this can be, if I may bear the sight, + Make Thyself visible, Lord of all prayers! + Show me Thy very self, the Eternal God! + + Krishna. + Gaze, then, thou Son of Pritha! I manifest for thee + Those hundred thousand thousand shapes that clothe my Mystery: + I show thee all my semblances, infinite, rich, divine, + My changeful hues, my countless forms. See! in this face of mine, + Adityas, Vasus, Rudras, Aswins, and Maruts; see + Wonders unnumbered, Indian Prince! revealed to none save thee. + Behold! this is the Universe!--Look! what is live and dead + I gather all in one--in Me! Gaze, as thy lips have said, + On GOD ETERNAL, VERY GOD! See Me! see what thou prayest! + + Thou canst not!--nor, with human eyes, Arjuna! ever mayest! + Therefore I give thee sense divine. Have other eyes, new light! + And, look! This is My glory, unveiled to mortal sight! + + Sanjaya. + Then, O King! the God, so saying, + Stood, to Pritha's Son displaying + All the splendour, wonder, dread + Of His vast Almighty-head. + Out of countless eyes beholding, + Out of countless mouths commanding, + Countless mystic forms enfolding + In one Form: supremely standing + Countless radiant glories wearing, + Countless heavenly weapons bearing, + Crowned with garlands of star-clusters, + Robed in garb of woven lustres, + Breathing from His perfect Presence + Breaths of every subtle essence + Of all heavenly odours; shedding + Blinding brilliance; overspreading-- + Boundless, beautiful--all spaces + With His all-regarding faces; + So He showed! If there should rise + Suddenly within the skies + Sunburst of a thousand suns + Flooding earth with beams undeemed-of, + Then might be that Holy One's + Majesty and radiance dreamed of! + + So did Pandu's Son behold + All this universe enfold + All its huge diversity + Into one vast shape, and be + Visible, and viewed, and blended + In one Body--subtle, splendid, + Nameless--th' All-comprehending + God of Gods, the Never-Ending + Deity! + + But, sore amazed, + Thrilled, o'erfilled, dazzled, and dazed, + Arjuna knelt; and bowed his head, + And clasped his palms; and cried, and said: + + Arjuna. + Yea! I have seen! I see! + Lord! all is wrapped in Thee! + The gods are in Thy glorious frame! the creatures + Of earth, and heaven, and hell + In Thy Divine form dwell, + And in Thy countenance shine all the features + + Of Brahma, sitting lone + Upon His lotus-throne; + Of saints and sages, and the serpent races + Ananta, Vasuki; + Yea! mightiest Lord! I see + Thy thousand thousand arms, and breasts, and faces, + And eyes,--on every side + Perfect, diversified; + And nowhere end of Thee, nowhere beginning, + Nowhere a centre! Shifts-- + Wherever soul's gaze lifts-- + Thy central Self, all-wielding, and all-winning! + + Infinite King! I see + The anadem on Thee, + The club, the shell, the discus; see Thee burning + In beams insufferable, + Lighting earth, heaven, and hell + With brilliance blazing, glowing, flashing; turning + + Darkness to dazzling day, + Look I whichever way; + Ah, Lord! I worship Thee, the Undivided, + The Uttermost of thought, + The Treasure-Palace wrought + To hold the wealth of the worlds; the Shield provided + + To shelter Virtue's laws; + The Fount whence Life's stream draws + All waters of all rivers of all being: + The One Unborn, Unending: + Unchanging and Unblending! + With might and majesty, past thought, past seeing! + + Silver of moon and gold + Of sun are glories rolled + From Thy great eyes; Thy visage, beaming tender + Throughout the stars and skies, + Doth to warm life surprise + Thy Universe. The worlds are filled with wonder + + Of Thy perfections! Space + Star-sprinkled, and void place + From pole to pole of the Blue, from bound to bound, + Hath Thee in every spot, + Thee, Thee!--Where Thou art not, + O Holy, Marvellous Form! is nowhere found! + + O Mystic, Awful One! + At sight of Thee, made known, + The Three Worlds quake; the lower gods draw nigh Thee; + They fold their palms, and bow + Body, and breast, and brow, + And, whispering worship, laud and magnify Thee! + + Rishis and Siddhas cry + "Hail! Highest Majesty!" + From sage and singer breaks the hymn of glory + In dulcet harmony, + Sounding the praise of Thee; + While countless companies take up the story, + + Rudras, who ride the storms, + Th' Adityas' shining forms, + Vasus and Sadhyas, Viswas, Ushmapas; + Maruts, and those great Twins + The heavenly, fair, Aswins, + Gandharvas, Rakshasas, Siddhas, and Asuras,[FN#22]-- + + These see Thee, and revere + In sudden-stricken fear; + Yea! the Worlds,--seeing Thee with form stupendous, + With faces manifold, + With eyes which all behold, + Unnumbered eyes, vast arms, members tremendous, + + Flanks, lit with sun and star, + Feet planted near and far, + Tushes of terror, mouths wrathful and tender;-- + The Three wide Worlds before Thee + Adore, as I adore Thee, + Quake, as I quake, to witness so much splendour! + + I mark Thee strike the skies + With front, in wondrous wise + Huge, rainbow-painted, glittering; and thy mouth + Opened, and orbs which see + All things, whatever be + In all Thy worlds, east, west, and north and south. + + O Eyes of God! O Head! + My strength of soul is fled, + Gone is heart's force, rebuked is mind's desire! + When I behold Thee so, + With awful brows a-glow, + With burning glance, and lips lighted by fire + + Fierce as those flames which shall + Consume, at close of all, + Earth, Heaven! Ah me! I see no Earth and Heaven! + Thee, Lord of Lords! I see, + Thee only-only Thee! + Now let Thy mercy unto me be given, + + Thou Refuge of the World! + Lo! to the cavern hurled + Of Thy wide-opened throat, and lips white-tushed, + I see our noblest ones, + Great Dhritarashtra's sons, + Bhishma, Drona, and Karna, caught and crushed! + + The Kings and Chiefs drawn in, + That gaping gorge within; + The best of both these armies torn and riven! + Between Thy jaws they lie + Mangled full bloodily, + Ground into dust and death! Like streams down-driven + + With helpless haste, which go + In headlong furious flow + Straight to the gulfing deeps of th' unfilled ocean, + So to that flaming cave + Those heroes great and brave + Pour, in unending streams, with helpless motion! + + Like moths which in the night + Flutter towards a light, + Drawn to their fiery doom, flying and dying, + So to their death still throng, + Blind, dazzled, borne along + Ceaselessly, all those multitudes, wild flying! + + Thou, that hast fashioned men, + Devourest them again, + One with another, great and small, alike! + The creatures whom Thou mak'st, + With flaming jaws Thou tak'st, + Lapping them up! Lord God! Thy terrors strike + + From end to end of earth, + Filling life full, from birth + To death, with deadly, burning, lurid dread! + Ah, Vishnu! make me know + Why is Thy visage so? + Who art Thou, feasting thus upon Thy dead? + + Who? awful Deity! + I bow myself to Thee, + Namostu Te, Devavara! Prasid![FN#23] + O Mightiest Lord! rehearse + Why hast Thou face so fierce? + Whence doth this aspect horrible proceed? + + Krishna. + Thou seest Me as Time who kills, + Time who brings all to doom, + The Slayer Time, Ancient of Days, come hither to consume; + Excepting thee, of all these hosts of hostile chiefs arrayed, + There stands not one shall leave alive the battlefield! Dismayed + No longer be! Arise! obtain renown! destroy thy foes! + Fight for the kingdom waiting thee when thou hast vanquished those. + By Me they fall--not thee! the stroke of death is dealt them now, + Even as they show thus gallantly; My instrument art thou! + Strike, strong-armed Prince, at Drona! at Bhishma strike! deal death + On Karna, Jyadratha; stay all their warlike breath! + 'Tis I who bid them perish! Thou wilt but slay the slain; + Fight! they must fall, and thou must live, victor upon this plain! + + Sanjaya. + Hearing mighty Keshav's word, + Tremblingly that helmed Lord + Clasped his lifted palms, and--praying + Grace of Krishna--stood there, saying, + With bowed brow and accents broken, + These words, timorously spoken: + + Arjuna. + Worthily, Lord of Might! + The whole world hath delight + In Thy surpassing power, obeying Thee; + The Rakshasas, in dread + At sight of Thee, are sped + To all four quarters; and the company + + Of Siddhas sound Thy name. + How should they not proclaim + Thy Majesties, Divinest, Mightiest? + Thou Brahm, than Brahma greater! + Thou Infinite Creator! + Thou God of gods, Life's Dwelling-place and Rest! + + Thou, of all souls the Soul! + The Comprehending Whole! + Of being formed, and formless being the Framer; + O Utmost One! O Lord! + Older than eld, Who stored + The worlds with wealth of life! O Treasure-Claimer, + + Who wottest all, and art + Wisdom Thyself! O Part + In all, and All; for all from Thee have risen + Numberless now I see + The aspects are of Thee! + Vayu[FN#24] Thou art, and He who keeps the prison + + Of Narak, Yama dark; + And Agni's shining spark; + Varuna's waves are Thy waves. Moon and starlight + Are Thine! Prajapati + Art Thou, and 'tis to Thee + They knelt in worshipping the old world's far light, + + The first of mortal men. + Again, Thou God! again + A thousand thousand times be magnified! + Honour and worship be-- + Glory and praise,--to Thee + Namo, Namaste, cried on every side; + + Cried here, above, below, + Uttered when Thou dost go, + Uttered where Thou dost come! Namo! we call; + Namostu! God adored! + Namostu! Nameless Lord! + Hail to Thee! Praise to Thee! Thou One in all; + + For Thou art All! Yea, Thou! + Ah! if in anger now + Thou shouldst remember I did think Thee Friend, + Speaking with easy speech, + As men use each to each; + Did call Thee "Krishna," "Prince," nor comprehend + + Thy hidden majesty, + The might, the awe of Thee; + Did, in my heedlessness, or in my love, + On journey, or in jest, + Or when we lay at rest, + Sitting at council, straying in the grove, + + Alone, or in the throng, + Do Thee, most Holy! wrong, + Be Thy grace granted for that witless sin! + For Thou art, now I know, + Father of all below, + Of all above, of all the worlds within + + Guru of Gurus; more + To reverence and adore + Than all which is adorable and high! + How, in the wide worlds three + Should any equal be? + Should any other share Thy Majesty? + + Therefore, with body bent + And reverent intent, + I praise, and serve, and seek Thee, asking grace. + As father to a son, + As friend to friend, as one + Who loveth to his lover, turn Thy face + + In gentleness on me! + Good is it I did see + This unknown marvel of Thy Form! But fear + Mingles with joy! Retake, + Dear Lord! for pity's sake + Thine earthly shape, which earthly eyes may bear! + + Be merciful, and show + The visage that I know; + Let me regard Thee, as of yore, arrayed + With disc and forehead-gem, + With mace and anadem, + Thou that sustainest all things! Undismayed + + Let me once more behold + The form I loved of old, + Thou of the thousand arms and countless eyes! + This frightened heart is fain + To see restored again + My Charioteer, in Krishna's kind disguise. + + Krishna. + Yea! thou hast seen, Arjuna! because I loved thee well, + The secret countenance of Me, revealed by mystic spell, + Shining, and wonderful, and vast, majestic, manifold, + Which none save thou in all the years had favour to behold; + For not by Vedas cometh this, nor sacrifice, nor alms, + Nor works well-done, nor penance long, nor prayers, nor chaunted + psalms, + That mortal eyes should bear to view the Immortal Soul unclad, + Prince of the Kurus! This was kept for thee alone! Be glad! + Let no more trouble shake thy heart, because thine eyes have seen + My terror with My glory. As I before have been + So will I be again for thee; with lightened heart behold! + Once more I am thy Krishna, the form thou knew'st of old! + + Sanjaya. + These words to Arjuna spake + Vasudev, and straight did take + Back again the semblance dear + Of the well-loved charioteer; + Peace and joy it did restore + When the Prince beheld once more + Mighty BRAHMA's form and face + Clothed in Krishna's gentle grace. + + Arjuna. + Now that I see come back, Janardana! + This friendly human frame, my mind can think + Calm thoughts once more; my heart beats still again! + + Krishna. + Yea! it was wonderful and terrible + To view me as thou didst, dear Prince! The gods + Dread and desire continually to view! + Yet not by Vedas, nor from sacrifice, + Nor penance, nor gift-giving, nor with prayer + Shall any so behold, as thou hast seen! + Only by fullest service, perfect faith, + And uttermost surrender am I known + And seen, and entered into, Indian Prince! + Who doeth all for Me; who findeth Me + In all; adoreth always; loveth all + Which I have made, and Me, for Love's sole end + That man, Arjuna! unto Me doth wend. + + HERE ENDETH CHAPTER XI. OF THE BHAGAVAD-GITA, + Entitled "Viswarupadarsanam," + Or "The Book of the Manifesting of the One and Manifold." + + + + + CHAPTER XII + + + Arjuna. + Lord! of the men who serve Thee--true in heart-- + As God revealed; and of the men who serve, + Worshipping Thee Unrevealed, Unbodied, Far, + Which take the better way of faith and life? + + Krishna. + Whoever serve Me--as I show Myself-- + Constantly true, in full devotion fixed, + Those hold I very holy. But who serve-- + Worshipping Me The One, The Invisible, + The Unrevealed, Unnamed, Unthinkable, + Uttermost, All-pervading, Highest, Sure-- + Who thus adore Me, mastering their sense, + Of one set mind to all, glad in all good, + These blessed souls come unto Me. + + Yet, hard + The travail is for such as bend their minds + To reach th' Unmanifest That viewless path + Shall scarce be trod by man bearing the flesh! + But whereso any doeth all his deeds + Renouncing self for Me, full of Me, fixed + To serve only the Highest, night and day + Musing on Me--him will I swiftly lift + Forth from life's ocean of distress and death, + Whose soul clings fast to Me. Cling thou to Me! + Clasp Me with heart and mind! so shalt thou dwell + Surely with Me on high. But if thy thought + Droops from such height; if thou be'st weak to set + Body and soul upon Me constantly, + Despair not! give Me lower service! seek + To reach Me, worshipping with steadfast will; + And, if thou canst not worship steadfastly, + Work for Me, toil in works pleasing to Me! + For he that laboureth right for love of Me + Shall finally attain! But, if in this + Thy faint heart fails, bring Me thy failure! find + Refuge in Me! let fruits of labour go, + Renouncing hope for Me, with lowliest heart, + So shalt thou come; for, though to know is more + Than diligence, yet worship better is + Than knowing, and renouncing better still. + Near to renunciation--very near-- + Dwelleth Eternal Peace! + + Who hateth nought + Of all which lives, living himself benign, + Compassionate, from arrogance exempt, + Exempt from love of self, unchangeable + By good or ill; patient, contented, firm + In faith, mastering himself, true to his word, + Seeking Me, heart and soul; vowed unto Me,-- + That man I love! Who troubleth not his kind, + And is not troubled by them; clear of wrath, + Living too high for gladness, grief, or fear, + That man I love! Who, dwelling quiet-eyed,[FN#25] + Stainless, serene, well-balanced, unperplexed, + Working with Me, yet from all works detached, + That man I love! Who, fixed in faith on Me, + Dotes upon none, scorns none; rejoices not, + And grieves not, letting good or evil hap + Light when it will, and when it will depart, + That man I love! Who, unto friend and foe + Keeping an equal heart, with equal mind + Bears shame and glory; with an equal peace + Takes heat and cold, pleasure and pain; abides + Quit of desires, hears praise or calumny + In passionless restraint, unmoved by each; + Linked by no ties to earth, steadfast in Me, + That man I love! But most of all I love + Those happy ones to whom 'tis life to live + In single fervid faith and love unseeing, + Drinking the blessed Amrit of my Being! + + HERE ENDETH CHAPTER XII. OF THE BHAGAVAD-GITA, + Entitled "Bhaktiyog," + Or"The Book of the Religion of Faith." + + + + + CHAPTER XIII + + + Arjuna. + Now would I hear, O gracious Kesava![FN#26] + Of Life which seems, and Soul beyond, which sees, + And what it is we know-or think to know. + + Krishna. + Yea! Son of Kunti! for this flesh ye see + Is Kshetra, is the field where Life disports; + And that which views and knows it is the Soul, + Kshetrajna. In all "fields," thou Indian prince! + I am Kshetrajna. I am what surveys! + Only that knowledge knows which knows the known + By the knower![FN#27] What it is, that "field" of life, + What qualities it hath, and whence it is, + And why it changeth, and the faculty + That wotteth it, the mightiness of this, + And how it wotteth-hear these things from Me! + + . . . . . . . . . . . .[FN#28] + + + The elements, the conscious life, the mind, + The unseen vital force, the nine strange gates + Of the body, and the five domains of sense; + Desire, dislike, pleasure and pain, and thought + Deep-woven, and persistency of being; + These all are wrought on Matter by the Soul! + + Humbleness, truthfulness, and harmlessness, + Patience and honour, reverence for the wise. + Purity, constancy, control of self, + Contempt of sense-delights, self-sacrifice, + Perception of the certitude of ill + In birth, death, age, disease, suffering, and sin; + Detachment, lightly holding unto home, + Children, and wife, and all that bindeth men; + An ever-tranquil heart in fortunes good + And fortunes evil, with a will set firm + To worship Me--Me only! ceasing not; + Loving all solitudes, and shunning noise + Of foolish crowds; endeavours resolute + To reach perception of the Utmost Soul, + And grace to understand what gain it were + So to attain,--this is true Wisdom, Prince! + And what is otherwise is ignorance! + + Now will I speak of knowledge best to know- + That Truth which giveth man Amrit to drink, + The Truth of HIM, the Para-Brahm, the All, + The Uncreated;; not Asat, not Sat, + Not Form, nor the Unformed; yet both, and more;-- + Whose hands are everywhere, and everywhere + Planted His feet, and everywhere His eyes + Beholding, and His ears in every place + Hearing, and all His faces everywhere + Enlightening and encompassing His worlds. + Glorified in the senses He hath given, + Yet beyond sense He is; sustaining all, + Yet dwells He unattached: of forms and modes + Master, yet neither form nor mode hath He; + He is within all beings--and without-- + Motionless, yet still moving; not discerned + For subtlety of instant presence; close + To all, to each; yet measurelessly far! + Not manifold, and yet subsisting still + In all which lives; for ever to be known + As the Sustainer, yet, at the End of Times, + He maketh all to end--and re-creates. + The Light of Lights He is, in the heart of the Dark + Shining eternally. Wisdom He is + And Wisdom's way, and Guide of all the wise, + Planted in every heart. + + So have I told + Of Life's stuff, and the moulding, and the lore + To comprehend. Whoso, adoring Me, + Perceiveth this, shall surely come to Me! + + Know thou that Nature and the Spirit both + Have no beginning! Know that qualities + And changes of them are by Nature wrought; + That Nature puts to work the acting frame, + But Spirit doth inform it, and so cause + Feeling of pain and pleasure. Spirit, linked + To moulded matter, entereth into bond + With qualities by Nature framed, and, thus + Married to matter, breeds the birth again + In good or evil yonis.[FN#29] + + Yet is this + Yea! in its bodily prison!--Spirit pure, + Spirit supreme; surveying, governing, + Guarding, possessing; Lord and Master still + PURUSHA, Ultimate, One Soul with Me. + + Whoso thus knows himself, and knows his soul + PURUSHA, working through the qualities + With Nature's modes, the light hath come for him! + Whatever flesh he bears, never again + Shall he take on its load. Some few there be + By meditation find the Soul in Self + Self-schooled; and some by long philosophy + And holy life reach thither; some by works: + Some, never so attaining, hear of light + From other lips, and seize, and cleave to it + Worshipping; yea! and those--to teaching true-- + Overpass Death! + + Wherever, Indian Prince! + Life is--of moving things, or things unmoved, + Plant or still seed--know, what is there hath grown + By bond of Matter and of Spirit: Know + He sees indeed who sees in all alike + The living, lordly Soul; the Soul Supreme, + Imperishable amid the Perishing: + For, whoso thus beholds, in every place, + In every form, the same, one, Living Life, + Doth no more wrongfulness unto himself, + But goes the highest road which brings to bliss. + Seeing, he sees, indeed, who sees that works + Are Nature's wont, for Soul to practise by + Acting, yet not the agent; sees the mass + Of separate living things--each of its kind-- + Issue from One, and blend again to One: + Then hath he BRAHMA, he attains! + + O Prince! + That Ultimate, High Spirit, Uncreate, + Unqualified, even when it entereth flesh + Taketh no stain of acts, worketh in nought! + Like to the ethereal air, pervading all, + Which, for sheer subtlety, avoideth taint, + The subtle Soul sits everywhere, unstained: + Like to the light of the all-piercing sun + [Which is not changed by aught it shines upon,] + The Soul's light shineth pure in every place; + And they who, by such eye of wisdom, see + How Matter, and what deals with it, divide; + And how the Spirit and the flesh have strife, + Those wise ones go the way which leads to Life! + + HERE ENDS CHAPTER XIII. OF THE BHAGAVAD-GITA, + Entitled "Kshetrakshetrajnavibhagayog," + Or "The Book of Religion by Separation of Matter and Spirit." + + + + + CHAPTER XIV + + + Krishna. + Yet farther will I open unto thee + This wisdom of all wisdoms, uttermost, + The which possessing, all My saints have passed + To perfectness. On such high verities + Reliant, rising into fellowship + With Me, they are not born again at birth + Of Kalpas, nor at Pralyas suffer change! + + This Universe the womb is where I plant + Seed of all lives! Thence, Prince of India, comes + Birth to all beings! Whoso, Kunti's Son! + Mothers each mortal form, Brahma conceives, + And I am He that fathers, sending seed! + + Sattwan, Rajas, and Tamas, so are named + The qualities of Nature, "Soothfastness," + "Passion," and "Ignorance." These three bind down + The changeless Spirit in the changeful flesh. + Whereof sweet "Soothfastness," by purity + Living unsullied and enlightened, binds + The sinless Soul to happiness and truth; + And Passion, being kin to appetite, + And breeding impulse and propensity, + Binds the embodied Soul, O Kunti's Son! + By tie of works. But Ignorance, begot + Of Darkness, blinding mortal men, binds down + Their souls to stupor, sloth, and drowsiness. + Yea, Prince of India! Soothfastness binds souls + In pleasant wise to flesh; and Passion binds + By toilsome strain; but Ignorance, which blots + The beams of wisdom, binds the soul to sloth. + Passion and Ignorance, once overcome, + Leave Soothfastness, O Bharata! Where this + With Ignorance are absent, Passion rules; + And Ignorance in hearts not good nor quick. + When at all gateways of the Body shines + The Lamp of Knowledge, then may one see well + Soothfastness settled in that city reigns; + Where longing is, and ardour, and unrest, + Impulse to strive and gain, and avarice, + Those spring from Passion--Prince!--engrained; and where + Darkness and dulness, sloth and stupor are, + 'Tis Ignorance hath caused them, Kuru Chief! + + Moreover, when a soul departeth, fixed + In Soothfastness, it goeth to the place-- + Perfect and pure--of those that know all Truth. + If it departeth in set habitude + Of Impulse, it shall pass into the world + Of spirits tied to works; and, if it dies + In hardened Ignorance, that blinded soul + Is born anew in some unlighted womb. + + The fruit of Soothfastness is true and sweet; + The fruit of lusts is pain and toil; the fruit + Of Ignorance is deeper darkness. Yea! + For Light brings light, and Passion ache to have; + And gloom, bewilderments, and ignorance + Grow forth from Ignorance. Those of the first + Rise ever higher; those of the second mode + Take a mid place; the darkened souls sink back + To lower deeps, loaded with witlessness! + + When, watching life, the living man perceives + The only actors are the Qualities, + And knows what rules beyond the Qualities, + Then is he come nigh unto Me! + + The Soul, + Thus passing forth from the Three Qualities-- + Whereby arise all bodies--overcomes + Birth, Death, Sorrow, and Age; and drinketh deep + The undying wine of Amrit. + + Arjuna. + Oh, my Lord! + Which be the signs to know him that hath gone + Past the Three Modes? How liveth he? What way + Leadeth him safe beyond the threefold Modes? + + Krishna. + He who with equanimity surveys + Lustre of goodness, strife of passion, sloth + Of ignorance, not angry if they are, + Not wishful when they are not: he who sits + A sojourner and stranger in their midst + Unruffled, standing off, saying--serene-- + When troubles break, "These be the Qualities!" + He unto whom--self-centred--grief and joy + Sound as one word; to whose deep-seeing eyes + The clod, the marble, and the gold are one; + Whose equal heart holds the same gentleness + For lovely and unlovely things, firm-set, + Well-pleased in praise and dispraise; satisfied + With honour or dishonour; unto friends + And unto foes alike in tolerance; + Detached from undertakings,--he is named + Surmounter of the Qualities! + + And such-- + With single, fervent faith adoring Me, + Passing beyond the Qualities, conforms + To Brahma, and attains Me! + + For I am + That whereof Brahma is the likeness! Mine + The Amrit is; and Immortality + Is mine; and mine perfect Felicity! + + HERE ENDS CHAPTER XIV. OF THE BHAGAVAD-GITA + Entitled "Gunatrayavibhagayog," + Or "The Book of Religion by Separation from the Qualities." + + + + + CHAPTER XV + + + Krishna. + Men call the Aswattha,--the Banyan-tree,-- + Which hath its boughs beneath, its roots above,-- + The ever-holy tree. Yea! for its leaves + Are green and waving hymns which whisper Truth! + Who knows the Aswattha, knows Veds, and all. + + Its branches shoot to heaven and sink to earth,[FN#30] + Even as the deeds of men, which take their birth + From qualities: its silver sprays and blooms, + And all the eager verdure of its girth, + Leap to quick life at kiss of sun and air, + As men's lives quicken to the temptings fair + Of wooing sense: its hanging rootlets seek + The soil beneath, helping to hold it there, + + As actions wrought amid this world of men + Bind them by ever-tightening bonds again. + If ye knew well the teaching of the Tree, + What its shape saith; and whence it springs; and, then + + How it must end, and all the ills of it, + The axe of sharp Detachment ye would whet, + And cleave the clinging snaky roots, and lay + This Aswattha of sense-life low,--to set + + New growths upspringing to that happier sky,-- + Which they who reach shall have no day to die, + Nor fade away, nor fall--to Him, I mean, + FATHER and FIRST, Who made the mystery + + Of old Creation; for to Him come they + From passion and from dreams who break away; + Who part the bonds constraining them to flesh, + And,--Him, the Highest, worshipping alway-- + + No longer grow at mercy of what breeze + Of summer pleasure stirs the sleeping trees, + What blast of tempest tears them, bough and stem + To the eternal world pass such as these! + + Another Sun gleams there! another Moon! + Another Light,--not Dusk, nor Dawn, nor Noon-- + Which they who once behold return no more; + They have attained My rest, life's Utmost boon! + + When, in this world of manifested life, + The undying Spirit, setting forth from Me, + Taketh on form, it draweth to itself + From Being's storehouse,--which containeth all,-- + Senses and intellect. The Sovereign Soul + Thus entering the flesh, or quitting it, + Gathers these up, as the wind gathers scents, + Blowing above the flower-beds. Ear and Eye, + And Touch and Taste, and Smelling, these it takes,-- + Yea, and a sentient mind;--linking itself + To sense-things so. + + The unenlightened ones + Mark not that Spirit when he goes or comes, + Nor when he takes his pleasure in the form, + Conjoined with qualities; but those see plain + Who have the eyes to see. Holy souls see + Which strive thereto. Enlightened, they perceive + That Spirit in themselves; but foolish ones, + Even though they strive, discern not, having hearts + Unkindled, ill-informed! + + Know, too, from Me + Shineth the gathered glory of the suns + Which lighten all the world: from Me the moons + Draw silvery beams, and fire fierce loveliness. + I penetrate the clay, and lend all shapes + Their living force; I glide into the plant-- + Root, leaf, and bloom--to make the woodlands green + With springing sap. Becoming vital warmth, + I glow in glad, respiring frames, and pass, + With outward and with inward breath, to feed + The body by all meats.[FN#31] + + For in this world + Being is twofold: the Divided, one; + The Undivided, one. All things that live + Are "the Divided." That which sits apart, + "The Undivided." + + Higher still is He, + The Highest, holding all, whose Name is LORD, + The Eternal, Sovereign, First! Who fills all worlds, + Sustaining them. And--dwelling thus beyond + Divided Being and Undivided--I + Am called of men and Vedas, Life Supreme, + The PURUSHOTTAMA. + + Who knows Me thus, + With mind unclouded, knoweth all, dear Prince! + And with his whole soul ever worshippeth Me. + + + Now is the sacred, secret Mystery + Declared to thee! Who comprehendeth this + Hath wisdom! He is quit of works in bliss! + + HERE ENDS CHAPTER XV. OF THE BHAGAVAD-GITA + Entitled "Purushottamapraptiyog," + Or "The Book of Religion by attaining the Supreme." + + + + + CHAPTER XVI + + + Krishna. + Fearlessness, singleness of soul, the will + Always to strive for wisdom; opened hand + And governed appetites; and piety, + And love of lonely study; humbleness, + Uprightness, heed to injure nought which lives, + Truthfulness, slowness unto wrath, a mind + That lightly letteth go what others prize; + And equanimity, and charity + Which spieth no man's faults; and tenderness + Towards all that suffer; a contented heart, + Fluttered by no desires; a bearing mild, + Modest, and grave, with manhood nobly mixed, + With patience, fortitude, and purity; + An unrevengeful spirit, never given + To rate itself too high;--such be the signs, + O Indian Prince! of him whose feet are set + On that fair path which leads to heavenly birth! + + Deceitfulness, and arrogance, and pride, + Quickness to anger, harsh and evil speech, + And ignorance, to its own darkness blind,-- + These be the signs, My Prince! of him whose birth + Is fated for the regions of the vile.[FN#32] + + The Heavenly Birth brings to deliverance, + So should'st thou know! The birth with Asuras + Brings into bondage. Be thou joyous, Prince! + Whose lot is set apart for heavenly Birth. + + Two stamps there are marked on all living men, + Divine and Undivine; I spake to thee + By what marks thou shouldst know the Heavenly Man, + Hear from me now of the Unheavenly! + + They comprehend not, the Unheavenly, + How Souls go forth from Me; nor how they come + Back unto Me: nor is there Truth in these, + Nor purity, nor rule of Life. "This world + Hath not a Law, nor Order, nor a Lord," + So say they: "nor hath risen up by Cause + Following on Cause, in perfect purposing, + But is none other than a House of Lust." + And, this thing thinking, all those ruined ones-- + Of little wit, dark-minded--give themselves + To evil deeds, the curses of their kind. + Surrendered to desires insatiable, + Full of deceitfulness, folly, and pride, + In blindness cleaving to their errors, caught + Into the sinful course, they trust this lie + As it were true--this lie which leads to death-- + Finding in Pleasure all the good which is, + And crying "Here it finisheth!" + + Ensnared + In nooses of a hundred idle hopes, + Slaves to their passion and their wrath, they buy + Wealth with base deeds, to glut hot appetites; + "Thus much, to-day," they say, "we gained! thereby + Such and such wish of heart shall have its fill; + And this is ours! and th' other shall be ours! + To-day we slew a foe, and we will slay + Our other enemy to-morrow! Look! + Are we not lords? Make we not goodly cheer? + Is not our fortune famous, brave, and great? + Rich are we, proudly born! What other men + Live like to us? Kill, then, for sacrifice! + Cast largesse, and be merry!" So they speak + Darkened by ignorance; and so they fall-- + Tossed to and fro with projects, tricked, and bound + In net of black delusion, lost in lusts-- + Down to foul Naraka. Conceited, fond, + Stubborn and proud, dead-drunken with the wine + Of wealth, and reckless, all their offerings + Have but a show of reverence, being not made + In piety of ancient faith. Thus vowed + To self-hood, force, insolence, feasting, wrath, + These My blasphemers, in the forms they wear + And in the forms they breed, my foemen are, + Hateful and hating; cruel, evil, vile, + Lowest and least of men, whom I cast down + Again, and yet again, at end of lives, + Into some devilish womb, whence--birth by birth-- + The devilish wombs re-spawn them, all beguiled; + And, till they find and worship Me, sweet Prince! + Tread they that Nether Road. + + The Doors of Hell + Are threefold, whereby men to ruin pass,-- + The door of Lust, the door of Wrath, the door + Of Avarice. Let a man shun those three! + He who shall turn aside from entering + All those three gates of Narak, wendeth straight + To find his peace, and comes to Swarga's gate. + + . . . . . . . . . . . .[FN#33] + + HERE ENDETH CHAPTER XVI. OF THE BHAGAVAD-GITA, + Entitled "Daivasarasaupadwibhagayog," + Or "The Book of the Separateness of the Divine and Undivine." + + + + + CHAPTER XVII + + + Arjuna. + If men forsake the holy ordinance, + Heedless of Shastras, yet keep faith at heart + And worship, what shall be the state of those, + Great Krishna! Sattwan, Rajas, Tamas? Say! + + Krishna. + Threefold the faith is of mankind and springs + From those three qualities,--becoming "true," + Or "passion-stained," or "dark," as thou shalt hear! + + The faith of each believer, Indian Prince! + Conforms itself to what he truly is. + Where thou shalt see a worshipper, that one + To what he worships lives assimilate, + [Such as the shrine, so is the votary,] + The "soothfast" souls adore true gods; the souls + Obeying Rajas worship Rakshasas[FN#34] + Or Yakshas; and the men of Darkness pray + To Pretas and to Bhutas.[FN#35] Yea, and those + Who practise bitter penance, not enjoined + By rightful rule--penance which hath its root + In self-sufficient, proud hypocrisies-- + Those men, passion-beset, violent, wild, + Torturing--the witless ones--My elements + Shut in fair company within their flesh, + (Nay, Me myself, present within the flesh!) + Know them to devils devoted, not to Heaven! + For like as foods are threefold for mankind + In nourishing, so is there threefold way + Of worship, abstinence, and almsgiving! + Hear this of Me! there is a food which brings + Force, substance, strength, and health, and joy to live, + Being well-seasoned, cordial, comforting, + The "Soothfast" meat. And there be foods which bring + Aches and unrests, and burning blood, and grief, + Being too biting, heating, salt, and sharp, + And therefore craved by too strong appetite. + And there is foul food--kept from over-night,[FN#36] + Savourless, filthy, which the foul will eat, + A feast of rottenness, meet for the lips + Of such as love the "Darkness." + + Thus with rites;-- + A sacrifice not for rewardment made, + Offered in rightful wise, when he who vows + Sayeth, with heart devout, "This I should do!" + Is "Soothfast" rite. But sacrifice for gain, + Offered for good repute, be sure that this, + O Best of Bharatas! is Rajas-rite, + With stamp of "passion." And a sacrifice + Offered against the laws, with no due dole + Of food-giving, with no accompaniment + Of hallowed hymn, nor largesse to the priests, + In faithless celebration, call it vile, + The deed of "Darkness!"--lost! + + Worship of gods + Meriting worship; lowly reverence + Of Twice-borns, Teachers, Elders; Purity, + Rectitude, and the Brahmacharya's vow, + And not to injure any helpless thing,-- + These make a true religiousness of Act. + + Words causing no man woe, words ever true, + Gentle and pleasing words, and those ye say + In murmured reading of a Sacred Writ,-- + These make the true religiousness of Speech. + + Serenity of soul, benignity, + Sway of the silent Spirit, constant stress + To sanctify the Nature,--these things make + Good rite, and true religiousness of Mind. + + Such threefold faith, in highest piety + Kept, with no hope of gain, by hearts devote, + Is perfect work of Sattwan, true belief. + + Religion shown in act of proud display + To win good entertainment, worship, fame, + Such--say I--is of Rajas, rash and vain. + + Religion followed by a witless will + To torture self, or come at power to hurt + Another,--'tis of Tamas, dark and ill. + + The gift lovingly given, when one shall say + "Now must I gladly give!" when he who takes + Can render nothing back; made in due place, + Due time, and to a meet recipient, + Is gift of Sattwan, fair and profitable. + + The gift selfishly given, where to receive + Is hoped again, or when some end is sought, + Or where the gift is proffered with a grudge, + This is of Rajas, stained with impulse, ill. + + The gift churlishly flung, at evil time, + In wrongful place, to base recipient, + Made in disdain or harsh unkindliness, + Is gift of Tamas, dark; it doth not bless![FN#37] + + HERE ENDETH CHAPTER XVII. OF THE BHAGAVAD-GITA, + Entitled "Sraddhatrayavibhagayog," + Or "The Book of Religion by the Threefold Kinds of Faith." + + + + + CHAPTER XVIII + + + Arjuna. + Fain would I better know, Thou Glorious One! + The very truth--Heart's Lord!--of Sannyas, + Abstention; and enunciation, Lord! + Tyaga; and what separates these twain! + + Krishna. + The poets rightly teach that Sannyas + Is the foregoing of all acts which spring + Out of desire; and their wisest say + Tyaga is renouncing fruit of acts. + + There be among the saints some who have held + All action sinful, and to be renounced; + And some who answer, "Nay! the goodly acts-- + As worship, penance, alms--must be performed!" + Hear now My sentence, Best of Bharatas! + + 'Tis well set forth, O Chaser of thy Foes! + Renunciation is of threefold form, + And Worship, Penance, Alms, not to be stayed; + Nay, to be gladly done; for all those three + Are purifying waters for true souls! + + Yet must be practised even those high works + In yielding up attachment, and all fruit + Produced by works. This is My judgment, Prince! + This My insuperable and fixed decree! + + Abstaining from a work by right prescribed + Never is meet! So to abstain doth spring + From "Darkness," and Delusion teacheth it. + Abstaining from a work grievous to flesh, + When one saith "'Tis unpleasing!" this is null! + Such an one acts from "passion;" nought of gain + Wins his Renunciation! But, Arjun! + Abstaining from attachment to the work, + Abstaining from rewardment in the work, + While yet one doeth it full faithfully, + Saying, "Tis right to do!" that is "true " act + And abstinence! Who doeth duties so, + Unvexed if his work fail, if it succeed + Unflattered, in his own heart justified, + Quit of debates and doubts, his is "true" act: + For, being in the body, none may stand + Wholly aloof from act; yet, who abstains + From profit of his acts is abstinent. + + The fruit of labours, in the lives to come, + Is threefold for all men,--Desirable, + And Undesirable, and mixed of both; + But no fruit is at all where no work was. + + Hear from me, Long-armed Lord! the makings five + Which go to every act, in Sankhya taught + As necessary. First the force; and then + The agent; next, the various instruments; + Fourth, the especial effort; fifth, the God. + What work soever any mortal doth + Of body, mind, or speech, evil or good, + By these five doth he that. Which being thus, + Whoso, for lack of knowledge, seeth himself + As the sole actor, knoweth nought at all + And seeth nought. Therefore, I say, if one-- + Holding aloof from self--with unstained mind + Should slay all yonder host, being bid to slay, + He doth not slay; he is not bound thereby! + + Knowledge, the thing known, and the mind which knows, + These make the threefold starting-ground of act. + The act, the actor, and the instrument, + These make the threefold total of the deed. + But knowledge, agent, act, are differenced + By three dividing qualities. Hear now + Which be the qualities dividing them. + + There is "true" Knowledge. Learn thou it is this: + To see one changeless Life in all the Lives, + And in the Separate, One Inseparable. + There is imperfect Knowledge: that which sees + The separate existences apart, + And, being separated, holds them real. + There is false Knowledge: that which blindly clings + To one as if 'twere all, seeking no Cause, + Deprived of light, narrow, and dull, and "dark." + + There is "right" Action: that which being enjoined-- + Is wrought without attachment, passionlessly, + For duty, not for love, nor hate, nor gain. + There is "vain" Action: that which men pursue + Aching to satisfy desires, impelled + By sense of self, with all-absorbing stress: + This is of Rajas--passionate and vain. + There is "dark" Action: when one doth a thing + Heedless of issues, heedless of the hurt + Or wrong for others, heedless if he harm + His own soul--'tis of Tamas, black and bad! + + There is the "rightful"doer. He who acts + Free from self-seeking, humble, resolute, + Steadfast, in good or evil hap the same, + Content to do aright-he "truly" acts. + There is th' "impassioned" doer. He that works + From impulse, seeking profit, rude and bold + To overcome, unchastened; slave by turns + Of sorrow and of joy: of Rajas he! + And there be evil doers; loose of heart, + Low-minded, stubborn, fraudulent, remiss, + Dull, slow, despondent--children of the "dark." + + Hear, too, of Intellect and Steadfastness + The threefold separation, Conqueror-Prince! + How these are set apart by Qualities. + + Good is the Intellect which comprehends + The coming forth and going back of life, + What must be done, and what must not be done, + What should be feared, and what should not be feared, + What binds and what emancipates the soul: + That is of Sattwan, Prince! of "soothfastness." + Marred is the Intellect which, knowing right + And knowing wrong, and what is well to do + And what must not be done, yet understands + Nought with firm mind, nor as the calm truth is: + This is of Rajas, Prince! and "passionate!" + Evil is Intellect which, wrapped in gloom, + Looks upon wrong as right, and sees all things + Contrariwise of Truth. O Pritha's Son! + That is of Tamas, "dark" and desperate! + + Good is the steadfastness whereby a man + Masters his beats of heart, his very breath + Of life, the action of his senses; fixed + In never-shaken faith and piety: + That is of Sattwan, Prince! "soothfast" and fair! + Stained is the steadfastness whereby a man + Holds to his duty, purpose, effort, end, + For life's sake, and the love of goods to gain, + Arjuna! 'tis of Rajas, passion-stamped! + Sad is the steadfastness wherewith the fool + Cleaves to his sloth, his sorrow, and his fears, + His folly and despair. This--Pritha's Son!-- + Is born of Tamas, "dark" and miserable! + + + Hear further, Chief of Bharatas! from Me + The threefold kinds of Pleasure which there be. + + Good Pleasure is the pleasure that endures, + Banishing pain for aye; bitter at first + As poison to the soul, but afterward + Sweet as the taste of Amrit. Drink of that! + It springeth in the Spirit's deep content. + And painful Pleasure springeth from the bond + Between the senses and the sense-world. Sweet + As Amrit is its first taste, but its last + Bitter as poison. 'Tis of Rajas, Prince! + And foul and "dark" the Pleasure is which springs + From sloth and sin and foolishness; at first + And at the last, and all the way of life + The soul bewildering. 'Tis of Tamas, Prince! + + For nothing lives on earth, nor 'midst the gods + In utmost heaven, but hath its being bound + With these three Qualities, by Nature framed. + + The work of Brahmans, Kshatriyas, Vaisyas, + And Sudras, O thou Slayer of thy Foes! + Is fixed by reason of the Qualities + Planted in each: + + A Brahman's virtues, Prince! + Born of his nature, are serenity, + Self-mastery, religion, purity, + Patience, uprightness, learning, and to know + The truth of things which be. A Kshatriya's pride, + Born of his nature, lives in valour, fire, + Constancy, skilfulness, spirit in fight, + And open-handedness and noble mien, + As of a lord of men. A Vaisya's task, + Born with his nature, is to till the ground, + Tend cattle, venture trade. A Sudra's state, + Suiting his nature, is to minister. + + Whoso performeth--diligent, content-- + The work allotted him, whate'er it be, + Lays hold of perfectness! Hear how a man + Findeth perfection, being so content: + He findeth it through worship--wrought by work-- + Of Him that is the Source of all which lives, + Of HIM by Whom the universe was stretched. + + Better thine own work is, though done with fault, + Than doing others' work, ev'n excellently. + He shall not fall in sin who fronts the task + Set him by Nature's hand! Let no man leave + His natural duty, Prince! though it bear blame! + For every work hath blame, as every flame + Is wrapped in smoke! Only that man attains + Perfect surcease of work whose work was wrought + With mind unfettered, soul wholly subdued, + Desires for ever dead, results renounced. + + Learn from me, Son of Kunti! also this, + How one, attaining perfect peace, attains + BRAHM, the supreme, the highest height of all! + + Devoted--with a heart grown pure, restrained + In lordly self-control, forgoing wiles + Of song and senses, freed from love and hate, + Dwelling 'mid solitudes, in diet spare, + With body, speech, and will tamed to obey, + Ever to holy meditation vowed, + From passions liberate, quit of the Self, + Of arrogance, impatience, anger, pride; + Freed from surroundings, quiet, lacking nought-- + Such an one grows to oneness with the BRAHM; + Such an one, growing one with BRAHM, serene, + Sorrows no more, desires no more; his soul, + Equally loving all that lives, loves well + Me, Who have made them, and attains to Me. + By this same love and worship doth he know + Me as I am, how high and wonderful, + And knowing, straightway enters into Me. + And whatsoever deeds he doeth--fixed + In Me, as in his refuge--he hath won + For ever and for ever by My grace + Th' Eternal Rest! So win thou! In thy thoughts + Do all thou dost for Me! Renounce for Me! + Sacrifice heart and mind and will to Me! + Live in the faith of Me! In faith of Me + All dangers thou shalt vanquish, by My grace; + But, trusting to thyself and heeding not, + Thou can'st but perish! If this day thou say'st, + Relying on thyself, "I will not fight!" + Vain will the purpose prove! thy qualities + Would spur thee to the war. What thou dost shun, + Misled by fair illusions, thou wouldst seek + Against thy will, when the task comes to thee + Waking the promptings in thy nature set. + There lives a Master in the hearts of men + Maketh their deeds, by subtle pulling--strings, + Dance to what tune HE will. With all thy soul + Trust Him, and take Him for thy succour, Prince! + So--only so, Arjuna!--shalt thou gain-- + By grace of Him--the uttermost repose, + The Eternal Place! + + Thus hath been opened thee + This Truth of Truths, the Mystery more hid + Than any secret mystery. Meditate! + And--as thou wilt--then act! + + Nay! but once more + Take My last word, My utmost meaning have! + Precious thou art to Me; right well-beloved! + Listen! I tell thee for thy comfort this. + Give Me thy heart! adore Me! serve Me! cling + In faith and love and reverence to Me! + So shalt thou come to Me! I promise true, + For thou art sweet to Me! + + And let go those-- + Rites and writ duties! Fly to Me alone! + Make Me thy single refuge! I will free + Thy soul from all its sins! Be of good cheer! + + [Hide, the holy Krishna saith, + This from him that hath no faith, + Him that worships not, nor seeks + Wisdom's teaching when she speaks: + Hide it from all men who mock; + But, wherever, 'mid the flock + Of My lovers, one shall teach + This divinest, wisest, speech-- + Teaching in the faith to bring + Truth to them, and offering + Of all honour unto Me-- + Unto Brahma cometh he! + Nay, and nowhere shall ye find + Any man of all mankind + Doing dearer deed for Me; + Nor shall any dearer be + In My earth. Yea, furthermore, + Whoso reads this converse o'er, + Held by Us upon the plain, + Pondering piously and fain, + He hath paid Me sacrifice! + (Krishna speaketh in this wise!) + Yea, and whoso, full of faith, + Heareth wisely what it saith, + Heareth meekly,--when he dies, + Surely shall his spirit rise + To those regions where the Blest, + Free of flesh, in joyance rest.] + + Hath this been heard by thee, O Indian Prince! + With mind intent? hath all the ignorance-- + Which bred thy trouble--vanished, My Arjun? + + Arjuna. + Trouble and ignorance are gone! the Light + Hath come unto me, by Thy favour, Lord! + Now am I fixed! my doubt is fled away! + According to Thy word, so will I do! + + Sanjaya. + Thus gathered I the gracious speech of Krishna, O my King! + Thus have I told, with heart a-thrill, this wise and wondrous thing + By great Vyasa's learning writ, how Krishna's self made known + The Yoga, being Yoga's Lord. So is the high truth shown! + And aye, when I remember, O Lord my King, again + Arjuna and the God in talk, and all this holy strain, + Great is my gladness: when I muse that splendour, passing speech, + Of Hari, visible and plain, there is no tongue to reach + My marvel and my love and bliss. O Archer-Prince! all hail! + O Krishna, Lord of Yoga! surely there shall not fail + Blessing, and victory, and power, for Thy most mighty sake, + Where this song comes of Arjun, and how with God he spake. + + HERE ENDS, WITH CHAPTER XVIII., + Entitled "Mokshasanyasayog," + Or "The Book of Religion by Deliverance and Renunciation," + THE BHAGAVAD-GITA. + + + + +[FN#1] Some repetitionary lines are here omitted. + +[FN#2] Technical phrases of Vedic religion. + +[FN#3] The whole of this passage is highly involved and difficult to +render. + +[FN#4] I feel convinced sankhyanan and yoginan must be transposed +here in sense. + +[FN#5] I am doubtful of accuracy here. + +[FN#6] A name of the sun. + +[FN#7] Without desire of fruit. + +[FN#8] That is,"joy and sorrow, success and failure, heat and cold,"&c. + +[FN#9] i.e., the body. + +[FN#10] The Sanskrit has this play on the double meaning of Atman. + +[FN#11] So in original. + +[FN#12] Beings of low and devilish nature. + +[FN#13] Krishna. + +[FN#14] I read here janma, "birth;" not jara,"age" + +[FN#15] I have discarded ten lines of Sanskrit text here as an +undoubted interpolation by some Vedantist + +[FN#16] The Sanskrit poem here rises to an elevation of style and +manner which I have endeavoured to mark by change of metre. + +[FN#17] Ahinsa. + +[FN#18] The nectar of immortality. + +[FN#19] Called "The Jap." + +[FN#20] The compound form of Sanskrit words. + +[FN#21] "Kamalapatraksha" + +[FN#22] These are all divine or deified orders of the Hindoo Pantheon. + +[FN#23] "Hail to Thee, God of Gods! Be favourable!" + +[FN#24] The wind. + +[FN#25] "Not peering about,"anapeksha. + +[FN#26] The Calcutta edition of the Mahabharata has these three +opening lines. + +[FN#27] This is the nearest possible version of +Kshetrakshetrajnayojnanan yat tajnan matan mama. + +[FN#28] I omit two lines of the Sanskrit here, evidently interpolated by +some Vedantist. + +[FN#29] Wombs. + +[FN#30] I do not consider the Sanskrit verses here-which are somewhat +freely rendered--"an attack on the authority of the Vedas," with Mr +Davies, but a beautiful lyrical episode, a new "Parable of the fig-tree." + +[FN#31] I omit a verse here, evidently interpolated. + +[FN#32] "Of the Asuras," lit. + +[FN#33] I omit the ten concluding shlokas, with Mr Davis. + +[FN#34] Rakshasas and Yakshas are unembodied but capricious beings +of great power, gifts, and beauty, same times also of benignity. + +[FN#35] These are spirits of evil wandering ghosts. + +[FN#36] Yatayaman, food which has remained after the watches of the +night. In India this would probably "go bad." + +[FN#37] I omit the concluding shlokas, as of very doubtful authenticity. + + + + + + + + + +End of the Project Gutenberg EBook of The Bhagavad-Gita, by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BHAGAVAD-GITA *** + +***** This file should be named 2388.txt or 2388.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/3/8/2388/ + +Produced by J. C. Byers. HTML version by Al Haines. + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + The + Song Celestial. + or + Bhagavad-Gita + (From the Mahabharata) + + Being a Discourse Between Arjuna, + Prince of India, and the Supreme Being + Under the Form of Krishna + + + Translated from the Sanskrit Text + by + Sir Edwin Arnold, + M.A., K.C.I.E., C.S.I. + + New York + Truslove, Hanson & Comba, Ltd. + 67 Fifth Avenue + 1900 + + + +Dedication + +TO INDIA + +So have I read this wonderful and spirit-thrilling speech, +By Krishna and Prince Arjun held, discoursing each with each; +So have I writ its wisdom here,--its hidden mystery, +For England; O our India! as dear to me as She! + +EDWIN ARNOLD + +PREFACE + +This famous and marvellous Sanskrit poem occurs as an episode of the +Mahabharata, in the sixth--or "Bhishma"--Parva of the great Hindoo +epic. It enjoys immense popularity and authority in India, where it is +reckoned as one of the ``Five Jewels,"--pancharatnani--of Devanagiri +literature. In plain but noble language it unfolds a philosophical system +which remains to this day the prevailing Brahmanic belief, blending as it +does the doctrines of Kapila, Patanjali, and the Vedas. So lofty are many +of its declarations, so sublime its aspirations, so pure and tender its +piety, that Schlegel, after his study of the poem, breaks forth into this +outburst of delight and praise towards its unknown author: +"Magistrorum reverentia a Brachmanis inter sanctissima pietatis officia +refertur. Ergo te primum, Vates sanctissime, Numinisque hypopheta! +quisquis tandem inter mortales dictus tu fueris, carminis bujus auctor,, +cujus oraculis mens ad excelsa quaeque,quaeque,, aeterna atque divina, +cum inenarraoih quddam delectatione rapitur-te primum, inquam, +salvere jubeo, et vestigia tua semper adore." Lassen re-echoes this +splendid tribute; and indeed, so striking are some of the moralities here +inculcated, and so close the parallelism--ofttimes actually verbal-- +between its teachings and those of the New Testament, that a +controversy has arisen between Pandits and Missionaries on the point +whether the author borrowed from Christian sources, or the Evangelists +and Apostles from him. + +This raises the question of its date, which cannot be positively settled. It +must have been inlaid into the ancient epic at a period later than that of +the original Mahabharata, but Mr Kasinath Telang has offered some fair +arguments to prove it anterior to the Christian era. The weight of +evidence, however, tends to place its composition at about the third +century after Christ; and perhaps there are really echoes in this +Brahmanic poem of the lessons of Galilee, and of the Syrian incarnation. + +Its scene is the level country between the Jumna and the Sarsooti +rivers-now Kurnul and Jheend. Its simple plot consists of a dialogue held +by Prince Arjuna, the brother of King Yudhisthira, with Krishna, the +Supreme Deity, wearing the disguise of a charioteer. A great battle is +impending between the armies of the Kauravas and Pandavas, and this +conversation is maintained in a war-chariot drawn up between the +opposing hosts. + +The poem has been turned into French by Burnouf, into Latin by Lassen, +into Italian by Stanislav Gatti, into Greek by Galanos, and into English +by Mr. Thomson and Mr Davies, the prose transcript of the last-named +being truly beyond praise for its fidelity and clearness. Mr Telang has +also published at Bombay a version in colloquial rhythm, eminently +learned and intelligent, but not conveying the dignity or grace of the +original. If I venture to offer a translation of the wonderful poem after +so many superior scholars, it is in grateful recognition of the help +derived from their labours, and because English literature would +certainly be incomplete without possessing in popular form a poetical +and philosophical work so dear to India. + +There is little else to say which the "Song Celestial" does not explain for +itself. The Sanskrit original is written in the Anushtubh metre, which +cannot be successfully reproduced for Western ears. I have therefore +cast it into our flexible blank verse, changing into lyrical measures +where the text itself similarly breaks. For the most part, I believe the +sense to be faithfully preserved in the following pages; but Schlegel +himself had to say: "In reconditioribus me semper poetafoster mentem +recte divinasse affirmare non ausim." Those who would read more upon +the philosophy of the poem may find an admirable introduction in the +volume of Mr Davies, printed by Messrs Trubner & Co. + +EDWIN ARNOLD, C.S.I. + +CONTENTS + + + I. THE DISTRESS OF ARJUNA + II. THE BOOK OF DOCTRINES + III. VIRTUE IN WORK + IV. THE RELIGION OF KNOWLEDGE + V. RELIGION OF RENOUNCING WORKS + VI. RELIGION BY SELF-RESTRAINT + VII. RELIGION BY DISCERNMENT + VIII. RELIGION BY SERVICE OF THE SUPREME + IX. RELIGION BY THE KINGLY KNOWLEDGE AND THE + KINGLY MYSTERY + X. RELIGION BY THE HEAVENLY PERFECTIONS + XI. THE MANIFESTING OF THE ONE AND MANIFOLD + XII. RELIGION OF FAITH + XIII. RELIGION BY SEPARATION OF MATTER AND SPIRIT + XIV. RELIGION BY SEPARATION FROM THE QUALITIES + XV. RELIGION BY ATTAINING THE SUPREME + XVI. THE SEPARATENESS OF THE DIVINE AND UNDIVINE + XVII. RELIGION BY THE THREEFOLD FAITH +XVIII. RELIGION BY DELIVERANCE AND RENUNCIATION + + +CHAPTER I + +Dhritirashtra: +Ranged thus for battle on the sacred plain-- +On Kurukshetra--say, Sanjaya! say +What wrought my people, and the Pandavas? + +Sanjaya: +When he beheld the host of Pandavas, +Raja Duryodhana to Drona drew, +And spake these words: "Ah, Guru! see this line, +How vast it is of Pandu fighting-men, +Embattled by the son of Drupada, +Thy scholar in the war! Therein stand ranked +Chiefs like Arjuna, like to Bhima chiefs, +Benders of bows; Virata, Yuyudhan, +Drupada, eminent upon his car, +Dhrishtaket, Chekitan, Kasi's stout lord, +Purujit, Kuntibhoj, and Saivya, +With Yudhamanyu, and Uttamauj +Subhadra's child; and Drupadi's;-all famed! +All mounted on their shining chariots! +On our side, too,--thou best of Brahmans! see +Excellent chiefs, commanders of my line, +Whose names I joy to count: thyself the first, +Then Bhishma, Karna, Kripa fierce in fight, +Vikarna, Aswatthaman; next to these +Strong Saumadatti, with full many more +Valiant and tried, ready this day to die +For me their king, each with his weapon grasped, +Each skilful in the field. Weakest-meseems- +Our battle shows where Bhishma holds command, +And Bhima, fronting him, something too strong! +Have care our captains nigh to Bhishma's ranks +Prepare what help they may! Now, blow my shell!" + +Then, at the signal of the aged king, +With blare to wake the blood, rolling around +Like to a lion's roar, the trumpeter +Blew the great Conch; and, at the noise of it, +Trumpets and drums, cymbals and gongs and horns +Burst into sudden clamour; as the blasts +Of loosened tempest, such the tumult seemed! +Then might be seen, upon their car of gold +Yoked with white steeds, blowing their battle-shells, +Krishna the God, Arjuna at his side: +Krishna, with knotted locks, blew his great conch +Carved of the "Giant's bone;" Arjuna blew +Indra's loud gift; Bhima the terrible-- +Wolf-bellied Bhima-blew a long reed-conch; +And Yudhisthira, Kunti's blameless son, +Winded a mighty shell, "Victory's Voice;" +And Nakula blew shrill upon his conch +Named the "Sweet-sounding," Sahadev on his +Called"Gem-bedecked," and Kasi's Prince on his. +Sikhandi on his car, Dhrishtadyumn, +Virata, Satyaki the Unsubdued, +Drupada, with his sons, (O Lord of Earth!) +Long-armed Subhadra's children, all blew loud, +So that the clangour shook their foemen's hearts, +With quaking earth and thundering heav'n. + +Then 'twas- +Beholding Dhritirashtra's battle set, +Weapons unsheathing, bows drawn forth, the war +Instant to break-Arjun, whose ensign-badge +Was Hanuman the monkey, spake this thing +To Krishna the Divine, his charioteer: +"Drive, Dauntless One! to yonder open ground +Betwixt the armies; I would see more nigh +These who will fight with us, those we must slay +To-day, in war's arbitrament; for, sure, +On bloodshed all are bent who throng this plain, +Obeying Dhritirashtra's sinful son." + +Thus, by Arjuna prayed, (O Bharata!) +Between the hosts that heavenly Charioteer +Drove the bright car, reining its milk-white steeds +Where Bhishma led,and Drona,and their Lords. +"See!" spake he to Arjuna, "where they stand, +Thy kindred of the Kurus:" and the Prince +Marked on each hand the kinsmen of his house, +Grandsires and sires, uncles and brothers and sons, +Cousins and sons-in-law and nephews, mixed +With friends and honoured elders; some this side, +Some that side ranged: and, seeing those opposed, +Such kith grown enemies-Arjuna's heart +Melted with pity, while he uttered this: + +Arjuna. +Krishna! as I behold, come here to shed +Their common blood, yon concourse of our kin, +My members fail, my tongue dries in my mouth, +A shudder thrills my body, and my hair +Bristles with horror; from my weak hand slips +Gandiv, the goodly bow; a fever burns +My skin to parching; hardly may I stand; +The life within me seems to swim and faint; +Nothing do I foresee save woe and wail! +It is not good, O Keshav! nought of good +Can spring from mutual slaughter! Lo, I hate +Triumph and domination, wealth and ease, +Thus sadly won! Aho! what victory +Can bring delight, Govinda! what rich spoils +Could profit; what rule recompense; what span +Of life itself seem sweet, bought with such blood? +Seeing that these stand here, ready to die, +For whose sake life was fair, and pleasure pleased, +And power grew precious:-grandsires, sires, and sons, +Brothers, and fathers-in-law, and sons-in-law, +Elders and friends! Shall I deal death on these +Even though they seek to slay us? Not one blow, +O Madhusudan! will I strike to gain + +The rule of all Three Worlds; then, how much less +To seize an earthly kingdom! Killing these +Must breed but anguish, Krishna! If they be +Guilty, we shall grow guilty by their deaths; +Their sins will light on us, if we shall slay +Those sons of Dhritirashtra, and our kin; +What peace could come of that, O Madhava? +For if indeed, blinded by lust and wrath, +These cannot see, or will not see, the sin +Of kingly lines o'erthrown and kinsmen slain, +How should not we, who see, shun such a crime-- +We who perceive the guilt and feel the shame-- +O thou Delight of Men, Janardana? +By overthrow of houses perisheth +Their sweet continuous household piety, +And-rites neglected, piety extinct-- +Enters impiety upon that home; +Its women grow unwomaned, whence there spring +Mad passions, and the mingling-up of castes, +Sending a Hell-ward road that family, +And whoso wrought its doom by wicked wrath. +Nay, and the souls of honoured ancestors +Fall from their place of peace, being bereft +Of funeral-cakes and the wan death-water.[FN#1] +So teach our holy hymns. Thus, if we slay +Kinsfolk and friends for love of earthly power, +Ahovat! what an evil fault it were! +Better I deem it, if my kinsmen strike, +To face them weaponless, and bare my breast +To shaft and spear, than answer blow with blow. + +So speaking, in the face of those two hosts, +Arjuna sank upon his chariot-seat, +And let fall bow and arrows, sick at heart. + +HERE ENDETH CHAPTER I. OF THE BHAGAVAD-GITA, +Entitled "Arjun-Vishad," +Or "The Book of the Distress of Arjuna." + + +CHAPTER II + +Sanjaya. +Him, filled with such compassion and such grief, +With eyes tear-dimmed, despondent, in stern words +The Driver, Madhusudan, thus addressed: + +Krishna. +How hath this weakness taken thee? Whence springs +The inglorious trouble, shameful to the brave, +Barring the path of virtue? Nay, Arjun! +Forbid thyself to feebleness! it mars +Thy warrior-name! cast off the coward-fit! +Wake! Be thyself! Arise, Scourge of thy Foes! + +Arjuna. +How can I, in the battle, shoot with shafts +On Bhishma, or on Drona-O thou Chief!-- +Both worshipful, both honourable men? + +Better to live on beggar's bread + With those we love alive, +Than taste their blood in rich feasts spread, + And guiltily survive! +Ah! were it worse-who knows?--to be + Victor or vanquished here, +When those confront us angrily + Whose death leaves living drear? +In pity lost, by doubtings tossed, + My thoughts-distracted-turn +To Thee, the Guide I reverence most, + That I may counsel learn: +I know not what would heal the grief + Burned into soul and sense, +If I were earth's unchallenged chief-- + A god--and these gone thence! + +Sanjaya. +So spake Arjuna to the Lord of Hearts, +And sighing,"I will not fight!" held silence then. +To whom, with tender smile, (O Bharata! ) +While the Prince wept despairing 'twixt those hosts, +Krishna made answer in divinest verse: + +Krishna. +Thou grievest where no grief should be! thou speak'st +Words lacking wisdom! for the wise in heart +Mourn not for those that live, nor those that die. +Nor I, nor thou, nor any one of these, +Ever was not, nor ever will not be, +For ever and for ever afterwards. +All, that doth live, lives always! To man's frame +As there come infancy and youth and age, +So come there raisings-up and layings-down +Of other and of other life-abodes, +Which the wise know, and fear not. This that irks-- +Thy sense-life, thrilling to the elements-- +Bringing thee heat and cold, sorrows and joys, +'Tis brief and mutable! Bear with it, Prince! +As the wise bear. The soul which is not moved, +The soul that with a strong and constant calm +Takes sorrow and takes joy indifferently, +Lives in the life undying! That which is +Can never cease to be; that which is not +Will not exist. To see this truth of both +Is theirs who part essence from accident, +Substance from shadow. Indestructible, +Learn thou! the Life is, spreading life through all; +It cannot anywhere, by any means, +Be anywise diminished, stayed, or changed. +But for these fleeting frames which it informs +With spirit deathless, endless, infinite, +They perish. Let them perish, Prince! and fight! +He who shall say, "Lo! I have slain a man!" +He who shall think, "Lo! I am slain!" those both +Know naught! Life cannot slay. Life is not slain! +Never the spirit was born; the spirit shall cease to be never; +Never was time it was not; End and Beginning are dreams! +Birthless and deathless and changeless remaineth the spirit for ever; +Death hath not touched it at all, dead though the house of it seems! + +Who knoweth it exhaustless, self-sustained, +Immortal, indestructible,--shall such +Say, "I have killed a man, or caused to kill?" + +Nay, but as when one layeth + His worn-out robes away, +And taking new ones, sayeth, + "These will I wear to-day!" +So putteth by the spirit + Lightly its garb of flesh, +And passeth to inherit + A residence afresh. + +I say to thee weapons reach not the Life; +Flame burns it not, waters cannot o'erwhelm, +Nor dry winds wither it. Impenetrable, +Unentered, unassailed, unharmed, untouched, +Immortal, all-arriving, stable, sure, +Invisible, ineffable, by word +And thought uncompassed, ever all itself, +Thus is the Soul declared! How wilt thou, then,-- +Knowing it so,--grieve when thou shouldst not grieve? +How, if thou hearest that the man new-dead +Is, like the man new-born, still living man-- +One same, existent Spirit--wilt thou weep? +The end of birth is death; the end of death +Is birth: this is ordained! and mournest thou, +Chief of the stalwart arm! for what befalls +Which could not otherwise befall? The birth +Of living things comes unperceived; the death +Comes unperceived; between them, beings perceive: +What is there sorrowful herein, dear Prince? + +Wonderful, wistful, to contemplate! + Difficult, doubtful, to speak upon! +Strange and great for tongue to relate, + Mystical hearing for every one! +Nor wotteth man this, what a marvel it is, + When seeing, and saying, and hearing are done! + +This Life within all living things, my Prince! +Hides beyond harm; scorn thou to suffer, then, +For that which cannot suffer. Do thy part! +Be mindful of thy name, and tremble not! +Nought better can betide a martial soul +Than lawful war; happy the warrior +To whom comes joy of battle--comes, as now, +Glorious and fair, unsought; opening for him +A gateway unto Heav'n. But, if thou shunn'st +This honourable field--a Kshattriya-- +If, knowing thy duty and thy task, thou bidd'st +Duty and task go by--that shall be sin! +And those to come shall speak thee infamy +From age to age; but infamy is worse +For men of noble blood to bear than death! +The chiefs upon their battle-chariots +Will deem 'twas fear that drove thee from the fray. +Of those who held thee mighty-souled the scorn +Thou must abide, while all thine enemies +Will scatter bitter speech of thee, to mock +The valour which thou hadst; what fate could fall +More grievously than this? Either--being killed-- +Thou wilt win Swarga's safety, or--alive +And victor--thou wilt reign an earthly king. +Therefore, arise, thou Son of Kunti! brace +Thine arm for conflict, nerve thy heart to meet-- +As things alike to thee--pleasure or pain, +Profit or ruin, victory or defeat: +So minded, gird thee to the fight, for so +Thou shalt not sin! + +Thus far I speak to thee +As from the "Sankhya"--unspiritually-- +Hear now the deeper teaching of the Yog, +Which holding, understanding, thou shalt burst +Thy Karmabandh, the bondage of wrought deeds. +Here shall no end be hindered, no hope marred, +No loss be feared: faith--yea, a little faith-- +Shall save thee from the anguish of thy dread. +Here, Glory of the Kurus! shines one rule-- +One steadfast rule--while shifting souls have laws +Many and hard. Specious, but wrongful deem +The speech of those ill-taught ones who extol +The letter of their Vedas, saying, "This +Is all we have, or need;" being weak at heart +With wants, seekers of Heaven: which comes--they say-- +As "fruit of good deeds done;" promising men +Much profit in new births for works of faith; +In various rites abounding; following whereon +Large merit shall accrue towards wealth and power; +Albeit, who wealth and power do most desire +Least fixity of soul have such, least hold +On heavenly meditation. Much these teach, +From Veds, concerning the "three qualities;" +But thou, be free of the "three qualities," +Free of the "pairs of opposites,"[FN#2] and free +From that sad righteousness which calculates; +Self-ruled, Arjuna! simple, satisfied![FN#3] +Look! like as when a tank pours water forth +To suit all needs, so do these Brahmans draw +Text for all wants from tank of Holy Writ. +But thou, want not! ask not! Find full reward +Of doing right in right! Let right deeds be +Thy motive, not the fruit which comes from them. +And live in action! Labour! Make thine acts +Thy piety, casting all self aside, +Contemning gain and merit; equable +In good or evil: equability +Is Yog, is piety! + +Yet, the right act +Is less, far less, than the right-thinking mind. +Seek refuge in thy soul; have there thy heaven! +Scorn them that follow virtue for her gifts! +The mind of pure devotion--even here-- +Casts equally aside good deeds and bad, +Passing above them. Unto pure devotion +Devote thyself: with perfect meditation +Comes perfect act, and the right-hearted rise-- +More certainly because they seek no gain-- +Forth from the bands of body, step by step, +To highest seats of bliss. When thy firm soul +Hath shaken off those tangled oracles +Which ignorantly guide, then shall it soar +To high neglect of what's denied or said, +This way or that way, in doctrinal writ. +Troubled no longer by the priestly lore, +Safe shall it live, and sure; steadfastly bent +On meditation. This is Yog--and Peace! + +Arjuna. +What is his mark who hath that steadfast heart, +Confirmed in holy meditation? How +Know we his speech, Kesava? Sits he, moves he +Like other men? + +Krishna. +When one, O Pritha's Son! +Abandoning desires which shake the mind-- +Finds in his soul full comfort for his soul, +He hath attained the Yog--that man is such! +In sorrows not dejected, and in joys +Not overjoyed; dwelling outside the stress +Of passion, fear, and anger; fixed in calms +Of lofty contemplation;--such an one +Is Muni, is the Sage, the true Recluse! +He who to none and nowhere overbound +By ties of flesh, takes evil things and good +Neither desponding nor exulting, such +Bears wisdom's plainest mark! He who shall draw +As the wise tortoise draws its four feet safe +Under its shield, his five frail senses back +Under the spirit's buckler from the world +Which else assails them, such an one, my Prince! +Hath wisdom's mark! Things that solicit sense +Hold off from the self-governed; nay, it comes, +The appetites of him who lives beyond +Depart,--aroused no more. Yet may it chance, +O Son of Kunti! that a governed mind +Shall some time feel the sense-storms sweep, and wrest +Strong self-control by the roots. Let him regain +His kingdom! let him conquer this, and sit +On Me intent. That man alone is wise +Who keeps the mastery of himself! If one +Ponders on objects of the sense, there springs +Attraction; from attraction grows desire, +Desire flames to fierce passion, passion breeds +Recklessness; then the memory--all betrayed-- +Lets noble purpose go, and saps the mind, +Till purpose, mind, and man are all undone. +But, if one deals with objects of the sense +Not loving and not hating, making them +Serve his free soul, which rests serenely lord, +Lo! such a man comes to tranquillity; +And out of that tranquillity shall rise +The end and healing of his earthly pains, +Since the will governed sets the soul at peace. +The soul of the ungoverned is not his, +Nor hath he knowledge of himself; which lacked, +How grows serenity? and, wanting that, +Whence shall he hope for happiness? + +The mind +That gives itself to follow shows of sense +Seeth its helm of wisdom rent away, +And, like a ship in waves of whirlwind, drives +To wreck and death. Only with him, great Prince! +Whose senses are not swayed by things of sense-- +Only with him who holds his mastery, +Shows wisdom perfect. What is midnight-gloom +To unenlightened souls shines wakeful day +To his clear gaze; what seems as wakeful day +Is known for night, thick night of ignorance, +To his true-seeing eyes. Such is the Saint! + +And like the ocean, day by day receiving + Floods from all lands, which never overflows +Its boundary-line not leaping, and not leaving, + Fed by the rivers, but unswelled by those;-- + +So is the perfect one! to his soul's ocean + The world of sense pours streams of witchery; +They leave him as they find, without commotion, + Taking their tribute, but remaining sea. + +Yea! whoso, shaking off the yoke of flesh +Lives lord, not servant, of his lusts; set free +From pride, from passion, from the sin of "Self," +Toucheth tranquillity! O Pritha's Son! +That is the state of Brahm! There rests no dread +When that last step is reached! Live where he will, +Die when he may, such passeth from all 'plaining, +To blest Nirvana, with the Gods, attaining. + +HERE ENDETH CHAPTER II. OF THE BHAGAVAD-GITA, +Entitled "Sankhya-Yog," +Or "The Book of Doctrines." + +CHAPTER III + +Arjuna. +Thou whom all mortals praise, Janardana! +If meditation be a nobler thing +Than action, wherefore, then, great Kesava! +Dost thou impel me to this dreadful fight? +Now am I by thy doubtful speech disturbed! +Tell me one thing, and tell me certainly; +By what road shall I find the better end? + +Krishna. +I told thee, blameless Lord! there be two paths +Shown to this world; two schools of wisdom. + +First +The Sankhya's, which doth save in way of works +Prescribed[FN#4] by reason; next, the Yog, which bids +Attain by meditation, spiritually: +Yet these are one! No man shall 'scape from act +By shunning action; nay, and none shall come +By mere renouncements unto perfectness. +Nay, and no jot of time, at any time, +Rests any actionless; his nature's law +Compels him, even unwilling, into act; +[For thought is act in fancy]. He who sits +Suppressing all the instruments of flesh, +Yet in his idle heart thinking on them, +Plays the inept and guilty hypocrite: +But he who, with strong body serving mind, +Gives up his mortal powers to worthy work, +Not seeking gain, Arjuna! such an one +Is honourable. Do thine allotted task! +Work is more excellent than idleness; +The body's life proceeds not, lacking work. +There is a task of holiness to do, +Unlike world-binding toil, which bindeth not +The faithful soul; such earthly duty do +Free from desire, and thou shalt well perform +Thy heavenly purpose. Spake Prajapati-- +In the beginning, when all men were made, +And, with mankind, the sacrifice-- "Do this! +Work! sacrifice! Increase and multiply +With sacrifice! This shall be Kamaduk, +Your 'Cow of Plenty,' giving back her milk +Of all abundance. Worship the gods thereby; +The gods shall yield thee grace. Those meats ye crave +The gods will grant to Labour, when it pays +Tithes in the altar-flame. But if one eats +Fruits of the earth, rendering to kindly Heaven +No gift of toil, that thief steals from his world." + +Who eat of food after their sacrifice +Are quit of fault, but they that spread a feast +All for themselves, eat sin and drink of sin. +By food the living live; food comes of rain, +And rain comes by the pious sacrifice, +And sacrifice is paid with tithes of toil; +Thus action is of Brahma, who is One, +The Only, All-pervading; at all times +Present in sacrifice. He that abstains +To help the rolling wheels of this great world, +Glutting his idle sense, lives a lost life, +Shameful and vain. Existing for himself, +Self-concentrated, serving self alone, +No part hath he in aught; nothing achieved, +Nought wrought or unwrought toucheth him; no hope +Of help for all the living things of earth +Depends from him.[FN#5] Therefore, thy task prescribed +With spirit unattached gladly perform, +Since in performance of plain duty man +Mounts to his highest bliss. By works alone +Janak and ancient saints reached blessedness! +Moreover, for the upholding of thy kind, +Action thou should'st embrace. What the wise choose +The unwise people take; what best men do +The multitude will follow. Look on me, +Thou Son of Pritha! in the three wide worlds +I am not bound to any toil, no height +Awaits to scale, no gift remains to gain, +Yet I act here! and, if I acted not-- +Earnest and watchful--those that look to me +For guidance, sinking back to sloth again +Because I slumbered, would decline from good, +And I should break earth's order and commit +Her offspring unto ruin, Bharata! +Even as the unknowing toil, wedded to sense, +So let the enlightened toil, sense-freed, but set +To bring the world deliverance, and its bliss; +Not sowing in those simple, busy hearts +Seed of despair. Yea! let each play his part +In all he finds to do, with unyoked soul. +All things are everywhere by Nature wrought +In interaction of the qualities. +The fool, cheated by self, thinks, "This I did" +And "That I wrought; "but--ah, thou strong-armed Prince!-- +A better-lessoned mind, knowing the play +Of visible things within the world of sense, +And how the qualities must qualify, +Standeth aloof even from his acts. Th' untaught +Live mixed with them, knowing not Nature's way, +Of highest aims unwitting, slow and dull. +Those make thou not to stumble, having the light; +But all thy dues discharging, for My sake, +With meditation centred inwardly, +Seeking no profit, satisfied, serene, +Heedless of issue--fight! They who shall keep +My ordinance thus, the wise and willing hearts, +Have quittance from all issue of their acts; +But those who disregard My ordinance, +Thinking they know, know nought, and fall to loss, +Confused and foolish. 'Sooth, the instructed one +Doth of his kind, following what fits him most: +And lower creatures of their kind; in vain +Contending 'gainst the law. Needs must it be +The objects of the sense will stir the sense +To like and dislike, yet th' enlightened man +Yields not to these, knowing them enemies. +Finally, this is better, that one do +His own task as he may, even though he fail, +Than take tasks not his own, though they seem good. +To die performing duty is no ill; +But who seeks other roads shall wander still. + +Arjuna. +Yet tell me, Teacher! by what force doth man +Go to his ill, unwilling; as if one +Pushed him that evil path? + +Krishna. +Kama it is! +Passion it is! born of the Darknesses, +Which pusheth him. Mighty of appetite, +Sinful, and strong is this!--man's enemy! +As smoke blots the white fire, as clinging rust +Mars the bright mirror, as the womb surrounds +The babe unborn, so is the world of things +Foiled, soiled, enclosed in this desire of flesh. +The wise fall, caught in it; the unresting foe +It is of wisdom, wearing countless forms, +Fair but deceitful, subtle as a flame. +Sense, mind, and reason--these, O Kunti's Son! +Are booty for it; in its play with these +It maddens man, beguiling, blinding him. +Therefore, thou noblest child of Bharata! +Govern thy heart! Constrain th' entangled sense! +Resist the false, soft sinfulness which saps +Knowledge and judgment! Yea, the world is strong, +But what discerns it stronger, and the mind +Strongest; and high o'er all the ruling Soul. +Wherefore, perceiving Him who reigns supreme, +Put forth full force of Soul in thy own soul! +Fight! vanquish foes and doubts, dear Hero! slay +What haunts thee in fond shapes, and would betray! + +HERE ENDETH CHAPTER III. OF THE BHAGAVAD-GITA, +Entitled "Karma-Yog," +Or "The Book of Virtue in Work." + +CHAPTER IV + +Krishna. +This deathless Yoga, this deep union, +I taught Vivaswata,[FN#6] the Lord of Light; +Vivaswata to Manu gave it; he +To Ikshwaku; so passed it down the line +Of all my royal Rishis. Then, with years, +The truth grew dim and perished, noble Prince! +Now once again to thee it is declared-- +This ancient lore, this mystery supreme-- +Seeing I find thee votary and friend. + +Arjuna. +Thy birth, dear Lord, was in these later days, +And bright Vivaswata's preceded time! +How shall I comprehend this thing thou sayest, +"From the beginning it was I who taught?" + +Krishna. +Manifold the renewals of my birth +Have been, Arjuna! and of thy births, too! +But mine I know, and thine thou knowest not, +O Slayer of thy Foes! Albeit I be +Unborn, undying, indestructible, +The Lord of all things living; not the less-- +By Maya, by my magic which I stamp +On floating Nature-forms, the primal vast-- +I come, and go, and come. When Righteousness +Declines, O Bharata! when Wickedness +Is strong, I rise, from age to age, and take +Visible shape, and move a man with men, +Succouring the good, thrusting the evil back, +And setting Virtue on her seat again. +Who knows the truth touching my births on earth +And my divine work, when he quits the flesh +Puts on its load no more, falls no more down +To earthly birth: to Me he comes, dear Prince! +Many there be who come! from fear set free, +From anger, from desire; keeping their hearts +Fixed upon me--my Faithful--purified +By sacred flame of Knowledge. Such as these +Mix with my being. Whoso worship me, +Them I exalt; but all men everywhere +Shall fall into my path; albeit, those souls +Which seek reward for works, make sacrifice +Now, to the lower gods. I say to thee +Here have they their reward. But I am He +Made the Four Castes, and portioned them a place +After their qualities and gifts. Yea, I +Created, the Reposeful; I that live +Immortally, made all those mortal births: +For works soil not my essence, being works +Wrought uninvolved.[FN#7] Who knows me acting thus +Unchained by action, action binds not him; +And, so perceiving, all those saints of old +Worked, seeking for deliverance. Work thou +As, in the days gone by, thy fathers did. + +Thou sayst, perplexed, It hath been asked before +By singers and by sages, "What is act, +And what inaction? "I will teach thee this, +And, knowing, thou shalt learn which work doth save +Needs must one rightly meditate those three-- +Doing,--not doing,--and undoing. Here +Thorny and dark the path is! He who sees +How action may be rest, rest action--he +Is wisest 'mid his kind; he hath the truth! +He doeth well, acting or resting. Freed +In all his works from prickings of desire, +Burned clean in act by the white fire of truth, +The wise call that man wise; and such an one, +Renouncing fruit of deeds, always content. +Always self-satisfying, if he works, +Doth nothing that shall stain his separate soul, +Which--quit of fear and hope--subduing self-- +Rejecting outward impulse--yielding up +To body's need nothing save body, dwells +Sinless amid all sin, with equal calm +Taking what may befall, by grief unmoved, +Unmoved by joy, unenvyingly; the same +In good and evil fortunes; nowise bound +By bond of deeds. Nay, but of such an one, +Whose crave is gone, whose soul is liberate, +Whose heart is set on truth--of such an one +What work he does is work of sacrifice, +Which passeth purely into ash and smoke +Consumed upon the altar! All's then God! +The sacrifice is Brahm, the ghee and grain +Are Brahm, the fire is Brahm, the flesh it eats +Is Brahm, and unto Brahm attaineth he +Who, in such office, meditates on Brahm. +Some votaries there be who serve the gods +With flesh and altar-smoke; but other some +Who, lighting subtler fires, make purer rite +With will of worship. Of the which be they +Who, in white flame of continence, consume +Joys of the sense, delights of eye and ear, +Forgoing tender speech and sound of song: +And they who, kindling fires with torch of Truth, +Burn on a hidden altar-stone the bliss +Of youth and love, renouncing happiness: +And they who lay for offering there their wealth, +Their penance, meditation, piety, +Their steadfast reading of the scrolls, their lore +Painfully gained with long austerities: +And they who, making silent sacrifice, +Draw in their breath to feed the flame of thought, +And breathe it forth to waft the heart on high, +Governing the ventage of each entering air +Lest one sigh pass which helpeth not the soul: +And they who, day by day denying needs, +Lay life itself upon the altar-flame, +Burning the body wan. Lo! all these keep +The rite of offering, as if they slew +Victims; and all thereby efface much sin. +Yea! and who feed on the immortal food +Left of such sacrifice, to Brahma pass, +To The Unending. But for him that makes +No sacrifice, he hath nor part nor lot +Even in the present world. How should he share +Another, O thou Glory of thy Line? + +In sight of Brahma all these offerings +Are spread and are accepted! Comprehend +That all proceed by act; for knowing this, +Thou shalt be quit of doubt. The sacrifice +Which Knowledge pays is better than great gifts +Offered by wealth, since gifts' worth--O my Prince! +Lies in the mind which gives, the will that serves: +And these are gained by reverence, by strong search, +By humble heed of those who see the Truth +And teach it. Knowing Truth, thy heart no more +Will ache with error, for the Truth shall show +All things subdued to thee, as thou to Me. +Moreover, Son of Pandu! wert thou worst +Of all wrong-doers, this fair ship of Truth +Should bear thee safe and dry across the sea +Of thy transgressions. As the kindled flame +Feeds on the fuel till it sinks to ash, +So unto ash, Arjuna! unto nought +The flame of Knowledge wastes works' dross away! +There is no purifier like thereto +In all this world, and he who seeketh it +Shall find it--being grown perfect--in himself. +Believing, he receives it when the soul +Masters itself, and cleaves to Truth, and comes-- +Possessing knowledge--to the higher peace, +The uttermost repose. But those untaught, +And those without full faith, and those who fear +Are shent; no peace is here or other where, +No hope, nor happiness for whoso doubts. +He that, being self-contained, hath vanquished doubt, +Disparting self from service, soul from works, +Enlightened and emancipate, my Prince! +Works fetter him no more! Cut then atwain +With sword of wisdom, Son of Bharata! +This doubt that binds thy heart-beats! cleave the bond +Born of thy ignorance! Be bold and wise! +Give thyself to the field with me! Arise! + +HERE ENDETH CHAPTER IV. OF THE BHAGAVAD-GITA, +Entitled "Jnana Yog," +Or "The Book of the Religion of Knowledge," + +CHAPTER V +Arjuna. +Yet, Krishna! at the one time thou dost laud +Surcease of works, and, at another time, +Service through work. Of these twain plainly tell +Which is the better way? + +Krishna. +To cease from works +Is well, and to do works in holiness +Is well; and both conduct to bliss supreme; +But of these twain the better way is his +Who working piously refraineth not. + +That is the true Renouncer, firm and fixed, +Who--seeking nought, rejecting nought--dwells proof +Against the "opposites."[FN#8] O valiant Prince! +In doing, such breaks lightly from all deed: +'Tis the new scholar talks as they were two, +This Sankhya and this Yoga: wise men know +Who husbands one plucks golden fruit of both! +The region of high rest which Sankhyans reach +Yogins attain. Who sees these twain as one +Sees with clear eyes! Yet such abstraction, Chief! +Is hard to win without much holiness. +Whoso is fixed in holiness, self-ruled, +Pure-hearted, lord of senses and of self, +Lost in the common life of all which lives-- +A "Yogayukt"--he is a Saint who wends +Straightway to Brahm. Such an one is not touched +By taint of deeds. "Nought of myself I do!" +Thus will he think-who holds the truth of truths-- +In seeing, hearing, touching, smelling; when +He eats, or goes, or breathes; slumbers or talks, +Holds fast or loosens, opes his eyes or shuts; +Always assured "This is the sense-world plays +With senses."He that acts in thought of Brahm, +Detaching end from act, with act content, +The world of sense can no more stain his soul +Than waters mar th' enamelled lotus-leaf. +With life, with heart, with mind,-nay, with the help +Of all five senses--letting selfhood go-- +Yogins toil ever towards their souls' release. +Such votaries, renouncing fruit of deeds, +Gain endless peace: the unvowed, the passion-bound, +Seeking a fruit from works, are fastened down. +The embodied sage, withdrawn within his soul, +At every act sits godlike in "the town +Which hath nine gateways,"[FN#9] neither doing aught +Nor causing any deed. This world's Lord makes +Neither the work, nor passion for the work, +Nor lust for fruit of work; the man's own self +Pushes to these! The Master of this World +Takes on himself the good or evil deeds +Of no man--dwelling beyond! Mankind errs here +By folly, darkening knowledge. But, for whom +That darkness of the soul is chased by light, +Splendid and clear shines manifest the Truth +As if a Sun of Wisdom sprang to shed +Its beams of dawn. Him meditating still, +Him seeking, with Him blended, stayed on Him, +The souls illuminated take that road +Which hath no turning back--their sins flung off +By strength of faith. [Who will may have this Light; +Who hath it sees.] To him who wisely sees, +The Brahman with his scrolls and sanctities, +The cow, the elephant, the unclean dog, +The Outcast gorging dog's meat, are all one. + +The world is overcome--aye! even here! +By such as fix their faith on Unity. +The sinless Brahma dwells in Unity, +And they in Brahma. Be not over-glad +Attaining joy, and be not over-sad +Encountering grief, but, stayed on Brahma, still +Constant let each abide! The sage whose sou +Holds off from outer contacts, in himself +Finds bliss; to Brahma joined by piety, +His spirit tastes eternal peace. The joys +Springing from sense-life are but quickening wombs +Which breed sure griefs: those joys begin and end! +The wise mind takes no pleasure, Kunti's Son! +In such as those! But if a man shall learn, +Even while he lives and bears his body's chain, +To master lust and anger, he is blest! +He is the Yukta; he hath happiness, +Contentment, light, within: his life is merged +In Brahma's life; he doth Nirvana touch! +Thus go the Rishis unto rest, who dwell +With sins effaced, with doubts at end, with hearts +Governed and calm. Glad in all good they live, +Nigh to the peace of God; and all those live +Who pass their days exempt from greed and wrath, +Subduing self and senses, knowing the Soul! + +The Saint who shuts outside his placid soul +All touch of sense, letting no contact through; +Whose quiet eyes gaze straight from fixed brows, +Whose outward breath and inward breath are drawn +Equal and slow through nostrils still and close; +That one-with organs, heart, and mind constrained, +Bent on deliverance, having put away +Passion, and fear, and rage;--hath, even now, +Obtained deliverance, ever and ever freed. +Yea! for he knows Me Who am He that heeds +The sacrifice and worship, God revealed; +And He who heeds not, being Lord of Worlds, +Lover of all that lives, God unrevealed, +Wherein who will shall find surety and shield! + +HERE ENDS CHAPTER V. OF THE BHAGAVAD-GITA, +Entitled "Karmasanyasayog," +Or "The Book of Religion by Renouncing Fruit of Works." + +CHAPTER VI + +Krishna. +Therefore, who doeth work rightful to do, +Not seeking gain from work, that man, O Prince! +Is Sanyasi and Yogi--both in one +And he is neither who lights not the flame +Of sacrifice, nor setteth hand to task. + +Regard as true Renouncer him that makes +Worship by work, for who renounceth not +Works not as Yogin. So is that well said: +"By works the votary doth rise to faith, +And saintship is the ceasing from all works; +Because the perfect Yogin acts--but acts +Unmoved by passions and unbound by deeds, +Setting result aside. + +Let each man raise +The Self by Soul, not trample down his Self, +Since Soul that is Self's friend may grow Self's foe. +Soul is Self's friend when Self doth rule o'er Self, +But Self turns enemy if Soul's own self +Hates Self as not itself.[FN#10] + +The sovereign soul +Of him who lives self-governed and at peace +Is centred in itself, taking alike +Pleasure and pain; heat, cold; glory and shame. +He is the Yogi, he is Yukta, glad +With joy of light and truth; dwelling apart +Upon a peak, with senses subjugate +Whereto the clod, the rock, the glistering gold +Show all as one. By this sign is he known +Being of equal grace to comrades, friends, +Chance-comers, strangers, lovers, enemies, +Aliens and kinsmen; loving all alike, +Evil or good. + +Sequestered should he sit, +Steadfastly meditating, solitary, +His thoughts controlled, his passions laid away, +Quit of belongings. In a fair, still spot +Having his fixed abode,--not too much raised, +Nor yet too low,--let him abide, his goods +A cloth, a deerskin, and the Kusa-grass. +There, setting hard his mind upon The One, +Restraining heart and senses, silent, calm, +Let him accomplish Yoga, and achieve +Pureness of soul, holding immovable +Body and neck and head, his gaze absorbed +Upon his nose-end,[FN#11] rapt from all around, +Tranquil in spirit, free of fear, intent +Upon his Brahmacharya vow, devout, +Musing on Me, lost in the thought of Me. +That Yojin, so devoted, so controlled, +Comes to the peace beyond,--My peace, the peace +Of high Nirvana! + +But for earthly needs +Religion is not his who too much fasts +Or too much feasts, nor his who sleeps away +An idle mind; nor his who wears to waste +His strength in vigils. Nay, Arjuna! call +That the true piety which most removes +Earth-aches and ills, where one is moderate +In eating and in resting, and in sport; +Measured in wish and act; sleeping betimes, +Waking betimes for duty. + +When the man, +So living, centres on his soul the thought +Straitly restrained--untouched internally +By stress of sense--then is he Yukta. See! +Steadfast a lamp burns sheltered from the wind; +Such is the likeness of the Yogi's mind +Shut from sense-storms and burning bright to Heaven. +When mind broods placid, soothed with holy wont; +When Self contemplates self, and in itself +Hath comfort; when it knows the nameless joy +Beyond all scope of sense, revealed to soul-- +Only to soul! and, knowing, wavers not, +True to the farther Truth; when, holding this, +It deems no other treasure comparable, +But, harboured there, cannot be stirred or shook +By any gravest grief, call that state "peace," +That happy severance Yoga; call that man +The perfect Yogin! + +Steadfastly the will +Must toil thereto, till efforts end in ease, +And thought has passed from thinking. Shaking off +All longings bred by dreams of fame and gain, +Shutting the doorways of the senses close +With watchful ward; so, step by step, it comes +To gift of peace assured and heart assuaged, +When the mind dwells self-wrapped, and the soul broods +Cumberless. But, as often as the heart +Breaks--wild and wavering--from control, so oft +Let him re-curb it, let him rein it back +To the soul's governance; for perfect bliss +Grows only in the bosom tranquillised, +The spirit passionless, purged from offence, +Vowed to the Infinite. He who thus vows +His soul to the Supreme Soul, quitting sin, +Passes unhindered to the endless bliss +Of unity with Brahma. He so vowed, +So blended, sees the Life-Soul resident +In all things living, and all living things +In that Life-Soul contained. And whoso thus +Discerneth Me in all, and all in Me, +I never let him go; nor looseneth he +Hold upon Me; but, dwell he where he may, +Whate'er his life, in Me he dwells and lives, +Because he knows and worships Me, Who dwell +In all which lives, and cleaves to Me in all. +Arjuna! if a man sees everywhere-- +Taught by his own similitude--one Life, +One Essence in the Evil and the Good, +Hold him a Yogi, yea! well-perfected! + +Arjuna. +Slayer of Madhu! yet again, this Yog, +This Peace, derived from equanimity, +Made known by thee--I see no fixity +Therein, no rest, because the heart of men +Is unfixed, Krishna! rash, tumultuous, +Wilful and strong. It were all one, I think, +To hold the wayward wind, as tame man's heart. + +Krishna. +Hero long-armed! beyond denial, hard +Man's heart is to restrain, and wavering; +Yet may it grow restrained by habit, Prince! +By wont of self-command. This Yog, I say, +Cometh not lightly to th' ungoverned ones; +But he who will be master of himself +Shall win it, if he stoutly strive thereto. + +Arjuna. +And what road goeth he who, having faith, +Fails, Krishna! in the striving; falling back +From holiness, missing the perfect rule? +Is he not lost, straying from Brahma's light, +Like the vain cloud, which floats 'twixt earth and heaven +When lightning splits it, and it vanisheth? +Fain would I hear thee answer me herein, +Since, Krishna! none save thou can clear the doubt. + +Krishna. +He is not lost, thou Son of Pritha! No! +Nor earth, nor heaven is forfeit, even for him, +Because no heart that holds one right desire +Treadeth the road of loss! He who should fail, +Desiring righteousness, cometh at death +Unto the Region of the Just; dwells there +Measureless years, and being born anew, +Beginneth life again in some fair home +Amid the mild and happy. It may chance +He doth descend into a Yogin house +On Virtue's breast; but that is rare! Such birth +Is hard to be obtained on this earth, Chief! +So hath he back again what heights of heart +He did achieve, and so he strives anew +To perfectness, with better hope, dear Prince! +For by the old desire he is drawn on +Unwittingly; and only to desire +The purity of Yog is to pass +Beyond the Sabdabrahm, the spoken Ved. +But, being Yogi, striving strong and long, +Purged from transgressions, perfected by births +Following on births, he plants his feet at last +Upon the farther path. Such as one ranks +Above ascetics, higher than the wise, +Beyond achievers of vast deeds! Be thou +Yogi Arjuna! And of such believe, +Truest and best is he who worships Me +With inmost soul, stayed on My Mystery! + +HERE ENDETH CHAPTER VI. OF THE BHAGAVAD-GITA, +Entitled "Atmasanyamayog," +Or "The Book of Religion by Self-Restraint." + +CHAPTER VII + +Krishna. +Learn now, dear Prince! how, if thy soul be set +Ever on Me--still exercising Yog, +Still making Me thy Refuge--thou shalt come +Most surely unto perfect hold of Me. +I will declare to thee that utmost lore, +Whole and particular, which, when thou knowest, +Leaveth no more to know here in this world. + +Of many thousand mortals, one, perchance, +Striveth for Truth; and of those few that strive-- +Nay, and rise high--one only--here and there-- +Knoweth Me, as I am, the very Truth. + +Earth, water, flame, air, ether, life, and mind, +And individuality--those eight +Make up the showing of Me, Manifest. + +These be my lower Nature; learn the higher, +Whereby, thou Valiant One! this Universe +Is, by its principle of life, produced; +Whereby the worlds of visible things are born +As from a Yoni. Know! I am that womb: +I make and I unmake this Universe: +Than me there is no other Master, Prince! +No other Maker! All these hang on me +As hangs a row of pearls upon its string. +I am the fresh taste of the water; I +The silver of the moon, the gold o' the sun, +The word of worship in the Veds, the thrill +That passeth in the ether, and the strength +Of man's shed seed. I am the good sweet smell +Of the moistened earth, I am the fire's red light, +The vital air moving in all which moves, +The holiness of hallowed souls, the root +Undying, whence hath sprung whatever is; +The wisdom of the wise, the intellect +Of the informed, the greatness of the great. +The splendour of the splendid. Kunti's Son! +These am I, free from passion and desire; +Yet am I right desire in all who yearn, +Chief of the Bharatas! for all those moods, +Soothfast, or passionate, or ignorant, +Which Nature frames, deduce from me; but all +Are merged in me--not I in them! The world-- +Deceived by those three qualities of being-- +Wotteth not Me Who am outside them all, +Above them all, Eternal! Hard it is +To pierce that veil divine of various shows +Which hideth Me; yet they who worship Me +Pierce it and pass beyond. + +I am not known +To evil-doers, nor to foolish ones, +Nor to the base and churlish; nor to those +Whose mind is cheated by the show of things, +Nor those that take the way of Asuras.[FN#12] + +Four sorts of mortals know me: he who weeps, +Arjuna! and the man who yearns to know; +And he who toils to help; and he who sits +Certain of me, enlightened. + +Of these four, +O Prince of India! highest, nearest, best +That last is, the devout soul, wise, intent +Upon "The One." Dear, above all, am I +To him; and he is dearest unto me! +All four are good, and seek me; but mine own, +The true of heart, the faithful--stayed on me, +Taking me as their utmost blessedness, +They are not "mine,"but I--even I myself! +At end of many births to Me they come! +Yet hard the wise Mahatma is to find, +That man who sayeth, "All is Vasudev!"[FN#13] + +There be those, too, whose knowledge, turned aside +By this desire or that, gives them to serve +Some lower gods, with various rites, constrained +By that which mouldeth them. Unto all such-- +Worship what shrine they will, what shapes, in faith-- +'Tis I who give them faith! I am content! +The heart thus asking favour from its God, +Darkened but ardent, hath the end it craves, +The lesser blessing--but 'tis I who give! +Yet soon is withered what small fruit they reap: +Those men of little minds, who worship so, +Go where they worship, passing with their gods. +But Mine come unto me! Blind are the eyes +Which deem th' Unmanifested manifest, +Not comprehending Me in my true Self! +Imperishable, viewless, undeclared, +Hidden behind my magic veil of shows, +I am not seen by all; I am not known-- +Unborn and changeless--to the idle world. +But I, Arjuna! know all things which were, +And all which are, and all which are to be, +Albeit not one among them knoweth Me! + +By passion for the "pairs of opposites," +By those twain snares of Like and Dislike, Prince! +All creatures live bewildered, save some few +Who, quit of sins, holy in act, informed, +Freed from the "opposites,"and fixed in faith, +Cleave unto Me. + +Who cleave, who seek in Me +Refuge from birth[FN#14] and death, those have the Truth! +Those know Me BRAHMA; know Me Soul of Souls, +The ADHYATMAN; know KARMA, my work; +Know I am ADHIBHUTA, Lord of Life, +And ADHIDAIVA, Lord of all the Gods, +And ADHIYAJNA, Lord of Sacrifice; +Worship Me well, with hearts of love and faith, +And find and hold me in the hour of death. + +HERE ENDETH CHAPTER VII. OF THE BHAGAVAD-GITA, +Entitled "Vijnanayog," +Or "The Book of Religion by Discernment." + +CHAPTER VIII + +Arjuna. +Who is that BRAHMA? What that Soul of Souls, +The ADHYATMAN? What, Thou Best of All! +Thy work, the KARMA? Tell me what it is +Thou namest ADHIBHUTA? What again +Means ADHIDAIVA? Yea, and how it comes +Thou canst be ADHIYAJNA in thy flesh? +Slayer of Madhu! Further, make me know +How good men find thee in the hour of death? + +Krishna. +I BRAHMA am! the One Eternal GOD, +And ADHYATMAN is My Being's name, +The Soul of Souls! What goeth forth from Me, +Causing all life to live, is KARMA called: +And, Manifested in divided forms, +I am the ADHIBHUTA, Lord of Lives; +And ADHIDAIVA, Lord of all the Gods, +Because I am PURUSHA, who begets. +And ADHIYAJNA, Lord of Sacrifice, +I--speaking with thee in this body here-- +Am, thou embodied one! (for all the shrines +Flame unto Me!) And, at the hour of death, +He that hath meditated Me alone, +In putting off his flesh, comes forth to Me, +Enters into My Being--doubt thou not! +But, if he meditated otherwise +At hour of death, in putting off the flesh, +He goes to what he looked for, Kunti's Son! +Because the Soul is fashioned to its like. + +Have Me, then, in thy heart always! and fight! +Thou too, when heart and mind are fixed on Me, +Shalt surely come to Me! All come who cleave +With never-wavering will of firmest faith, +Owning none other Gods: all come to Me, +The Uttermost, Purusha, Holiest! + +Whoso hath known Me, Lord of sage and singer, + Ancient of days; of all the Three Worlds Stay, +Boundless,--but unto every atom Bringer + Of that which quickens it: whoso, I say, + +Hath known My form, which passeth mortal knowing; + Seen my effulgence--which no eye hath seen-- +Than the sun's burning gold more brightly glowing, + Dispersing darkness,--unto him hath been + +Right life! And, in the hour when life is ending, + With mind set fast and trustful piety, +Drawing still breath beneath calm brows unbending, + In happy peace that faithful one doth die,-- + +In glad peace passeth to Purusha's heaven. + The place which they who read the Vedas name +AKSHARAM, "Ultimate;" whereto have striven + Saints and ascetics--their road is the same. + +That way--the highest way--goes he who shuts +The gates of all his senses, locks desire +Safe in his heart, centres the vital airs +Upon his parting thought, steadfastly set; +And, murmuring OM, the sacred syllable-- +Emblem of BRAHM--dies, meditating Me. + +For who, none other Gods regarding, looks +Ever to Me, easily am I gained +By such a Yogi; and, attaining Me, +They fall not--those Mahatmas--back to birth, +To life, which is the place of pain, which ends, +But take the way of utmost blessedness. + +The worlds, Arjuna!--even Brahma's world-- +Roll back again from Death to Life's unrest; +But they, O Kunti's Son! that reach to Me, +Taste birth no more. If ye know Brahma's Day +Which is a thousand Yugas; if ye know +The thousand Yugas making Brahma's Night, +Then know ye Day and Night as He doth know! +When that vast Dawn doth break, th' Invisible +Is brought anew into the Visible; +When that deep Night doth darken, all which is +Fades back again to Him Who sent it forth; +Yea! this vast company of living things-- +Again and yet again produced--expires +At Brahma's Nightfall; and, at Brahma's Dawn, +Riseth, without its will, to life new-born. +But--higher, deeper, innermost--abides +Another Life, not like the life of sense, +Escaping sight, unchanging. This endures +When all created things have passed away: +This is that Life named the Unmanifest, +The Infinite! the All! the Uttermost. +Thither arriving none return. That Life +Is Mine, and I am there! And, Prince! by faith +Which wanders not, there is a way to come +Thither. I, the PURUSHA, I Who spread +The Universe around me--in Whom dwell +All living Things--may so be reached and seen! + +. . . . . . . . . . . . . . [FN#14] + +Richer than holy fruit on Vedas growing, + Greater than gifts, better than prayer or fast, +Such wisdom is! The Yogi, this way knowing, + Comes to the Utmost Perfect Peace at last. + +HERE ENDETH CHAPTER VIII. OF THE BHAGAVAD-GITA, +Entitled "Aksharaparabrahmayog," +Or "The book of Religion by Devotion to the One Supreme God." + +CHAPTER IX + + Krishna. +Now will I open unto thee--whose heart +Rejects not--that last lore, deepest-concealed, +That farthest secret of My Heavens and Earths, +Which but to know shall set thee free from ills,-- +A royal lore! a Kingly mystery! +Yea! for the soul such light as purgeth it +From every sin; a light of holiness +With inmost splendour shining; plain to see; +Easy to walk by, inexhaustible! + +They that receive not this, failing in faith +To grasp the greater wisdom, reach not Me, +Destroyer of thy foes! They sink anew +Into the realm of Flesh, where all things change! + +By Me the whole vast Universe of things +Is spread abroad;--by Me, the Unmanifest! +In Me are all existences contained; +Not I in them! + +Yet they are not contained, +Those visible things! Receive and strive to embrace +The mystery majestical! My Being-- +Creating all, sustaining all--still dwells +Outside of all! + +See! as the shoreless airs +Move in the measureless space, but are not space, +[And space were space without the moving airs]; +So all things are in Me, but are not I. + +At closing of each Kalpa, Indian Prince! +All things which be back to My Being come: +At the beginning of each Kalpa, all +Issue new-born from Me. + +By Energy +And help of Prakriti my outer Self, +Again, and yet again, I make go forth +The realms of visible things--without their will-- +All of them--by the power of Prakriti. + +Yet these great makings, Prince! involve Me not +Enchain Me not! I sit apart from them, +Other, and Higher, and Free; nowise attached! + +Thus doth the stuff of worlds, moulded by Me, +Bring forth all that which is, moving or still, +Living or lifeless! Thus the worlds go on! + +The minds untaught mistake Me, veiled in form;-- +Naught see they of My secret Presence, nought +Of My hid Nature, ruling all which lives. +Vain hopes pursuing, vain deeds doing; fed +On vainest knowledge, senselessly they seek +An evil way, the way of brutes and fiends. +But My Mahatmas, those of noble soul +Who tread the path celestial, worship Me +With hearts unwandering,--knowing Me the Source, +Th' Eternal Source, of Life. Unendingly +They glorify Me; seek Me; keep their vows +Of reverence and love, with changeless faith +Adoring Me. Yea, and those too adore, +Who, offering sacrifice of wakened hearts, +Have sense of one pervading Spirit's stress, +One Force in every place, though manifold! +I am the Sacrifice! I am the Prayer! +I am the Funeral-Cake set for the dead! +I am the healing herb! I am the ghee, +The Mantra, and the flame, and that which burns! +I am-of all this boundless Universe- +The Father, Mother, Ancestor, and Guard! +The end of Learning! That which purifies +In lustral water! I am OM! I am +Rig-Veda, Sama-Veda, Yajur-Ved; +The Way, the Fosterer, the Lord, the Judge, +The Witness; the Abode, the Refuge-House, +The Friend, the Fountain and the Sea of Life +Which sends, and swallows up; Treasure of Worlds +And Treasure-Chamber! Seed and Seed-Sower, +Whence endless harvests spring! Sun's heat is mine; +Heaven's rain is mine to grant or to withhold; +Death am I, and Immortal Life I am, +Arjuna! SAT and ASAT, Visible Life, +And Life Invisible! + +Yea! those who learn + The threefold Veds, who drink the Soma-wine, +Purge sins, pay sacrifice--from Me they earn + Passage to Swarga; where the meats divine + +Of great gods feed them in high Indra's heaven. + Yet they, when that prodigious joy is o'er, +Paradise spent, and wage for merits given, + Come to the world of death and change once more. + +They had their recompense! they stored their treasure, + Following the threefold Scripture and its writ; +Who seeketh such gaineth the fleeting pleasure + Of joy which comes and goes! I grant them it! + +But to those blessed ones who worship Me, +Turning not otherwhere, with minds set fast, +I bring assurance of full bliss beyond. + +Nay, and of hearts which follow other gods +In simple faith, their prayers arise to me, +O Kunti's Son! though they pray wrongfully; +For I am the Receiver and the Lord +Of every sacrifice, which these know not +Rightfully; so they fall to earth again! +Who follow gods go to their gods; who vow +Their souls to Pitris go to Pitris; minds +To evil Bhuts given o'er sink to the Bhuts; +And whoso loveth Me cometh to Me. +Whoso shall offer Me in faith and love +A leaf, a flower, a fruit, water poured forth, +That offering I accept, lovingly made +With pious will. Whate'er thou doest, Prince! +Eating or sacrificing, giving gifts, +Praying or fasting, let it all be done +For Me, as Mine. So shalt thou free thyself +From Karmabandh, the chain which holdeth men +To good and evil issue, so shalt come +Safe unto Me-when thou art quit of flesh-- +By faith and abdication joined to Me! + +I am alike for all! I know not hate, +I know not favour! What is made is Mine! +But them that worship Me with love, I love; +They are in Me, and I in them! + +Nay, Prince! +If one of evil life turn in his thought +Straightly to Me, count him amidst the good; +He hath the high way chosen; he shall grow +Righteous ere long; he shall attain that peace +Which changes not. Thou Prince of India! +Be certain none can perish, trusting Me! +O Pritha's Son! whoso will turn to Me, +Though they be born from the very womb of Sin, +Woman or man; sprung of the Vaisya caste +Or lowly disregarded Sudra,--all +Plant foot upon the highest path; how then +The holy Brahmans and My Royal Saints? +Ah! ye who into this ill world are come-- +Fleeting and false--set your faith fast on Me! +Fix heart and thought on Me! Adore Me! Bring +Offerings to Me! Make Me prostrations! Make +Me your supremest joy! and, undivided, +Unto My rest your spirits shall be guided. + +HERE ENDS CHAPTER IX. OF THE BHAGAVAD-GITA, +Entitled "Rajavidyarajaguhyayog," +Or "The Book of Religion by the Kingly Knowledge and the Kingly +Mystery." + +CHAPTER X + +Krishna.[FN#l6] +Hear farther yet, thou Long-Armed Lord! these latest words I say-- +Uttered to bring thee bliss and peace, who lovest Me alway-- +Not the great company of gods nor kingly Rishis know +My Nature, Who have made the gods and Rishis long ago; +He only knoweth-only he is free of sin, and wise, +Who seeth Me, Lord of the Worlds, with faith-enlightened eyes, +Unborn, undying, unbegun. Whatever Natures be +To mortal men distributed, those natures spring from Me! +Intellect, skill, enlightenment, endurance, self-control, +Truthfulness, equability, and grief or joy of soul, +And birth and death, and fearfulness, and fearlessness, and shame, +And honour, and sweet harmlessness,[FN#17] and peace which is the +same +Whate'er befalls, and mirth, and tears, and piety, and thrift, +And wish to give, and will to help,--all cometh of My gift! +The Seven Chief Saints, the Elders Four, the Lordly Manus set-- +Sharing My work--to rule the worlds, these too did I beget; +And Rishis, Pitris, Manus, all, by one thought of My mind; +Thence did arise, to fill this world, the races of mankind; +Wherefrom who comprehends My Reign of mystic Majesty-- +That truth of truths--is thenceforth linked in faultless faith to Me: +Yea! knowing Me the source of all, by Me all creatures wrought, +The wise in spirit cleave to Me, into My Being brought; +Hearts fixed on Me; breaths breathed to Me; praising Me, each to each, +So have they happiness and peace, with pious thought and speech; +And unto these--thus serving well, thus loving ceaselessly-- +I give a mind of perfect mood, whereby they draw to Me; +And, all for love of them, within their darkened souls I dwell, +And, with bright rays of wisdom's lamp, their ignorance dispel. + +Arjuna. +Yes! Thou art Parabrahm! The High Abode! +The Great Purification! Thou art God +Eternal, All-creating, Holy, First, +Without beginning! Lord of Lords and Gods! +Declared by all the Saints--by Narada, +Vyasa Asita, and Devalas; +And here Thyself declaring unto me! +What Thou hast said now know I to be truth, +O Kesava! that neither gods nor men +Nor demons comprehend Thy mystery +Made manifest, Divinest! Thou Thyself +Thyself alone dost know, Maker Supreme! +Master of all the living! Lord of Gods! +King of the Universe! To Thee alone +Belongs to tell the heavenly excellence +Of those perfections wherewith Thou dost fill +These worlds of Thine; Pervading, Immanent! +How shall I learn, Supremest Mystery! +To know Thee, though I muse continually? +Under what form of Thine unnumbered forms +Mayst Thou be grasped? Ah! yet again recount, +Clear and complete, Thy great appearances, +The secrets of Thy Majesty and Might, +Thou High Delight of Men! Never enough +Can mine ears drink the Amrit[FN#18] of such words! + +Krishna. +Hanta! So be it! Kuru Prince! I will to thee unfold +Some portions of My Majesty, whose powers are manifold! +I am the Spirit seated deep in every creature's heart; +From Me they come; by Me they live; at My word they depart! +Vishnu of the Adityas I am, those Lords of Light; +Maritchi of the Maruts, the Kings of Storm and Blight; +By day I gleam, the golden Sun of burning cloudless Noon; +By Night, amid the asterisms I glide, the dappled Moon! +Of Vedas I am Sama-Ved, of gods in Indra's Heaven +Vasava; of the faculties to living beings given +The mind which apprehends and thinks; of Rudras Sankara; +Of Yakshas and of Rakshasas, Vittesh; and Pavaka +Of Vasus, and of mountain-peaks Meru; Vrihaspati +Know Me 'mid planetary Powers; 'mid Warriors heavenly +Skanda; of all the water-floods the Sea which drinketh each, +And Bhrigu of the holy Saints, and OM of sacred speech; +Of prayers the prayer ye whisper;[FN#19] of hills Himala's snow, +And Aswattha, the fig-tree, of all the trees that grow; +Of the Devarshis, Narada; and Chitrarath of them +That sing in Heaven, and Kapila of Munis, and the gem +Of flying steeds, Uchchaisravas, from Amrit-wave which burst; +Of elephants Airavata; of males the Best and First; +Of weapons Heav'n's hot thunderbolt; of cows white Kamadhuk, +From whose great milky udder-teats all hearts' desires are strook; +Vasuki of the serpent-tribes, round Mandara entwined; +And thousand-fanged Ananta, on whose broad coils reclined +Leans Vishnu; and of water-things Varuna; Aryam +Of Pitris, and, of those that judge, Yama the Judge I am; +Of Daityas dread Prahlada; of what metes days and years, +Time's self I am; of woodland-beasts-buffaloes, deers, and bears- +The lordly-painted tiger; of birds the vast Garud, +The whirlwind 'mid the winds; 'mid chiefs Rama with blood imbrued, +Makar 'mid fishes of the sea, and Ganges 'mid the streams; +Yea! First, and Last, and Centre of all which is or seems +I am, Arjuna! Wisdom Supreme of what is wise, +Words on the uttering lips I am, and eyesight of the eyes, +And "A" of written characters, Dwandwa[FN#20] of knitted speech, +And Endless Life, and boundless Love, whose power sustaineth each; +And bitter Death which seizes all, and joyous sudden Birth, +Which brings to light all beings that are to be on earth; +And of the viewless virtues, Fame, Fortune, Song am I, +And Memory, and Patience; and Craft, and Constancy: +Of Vedic hymns the Vrihatsam, of metres Gayatri, +Of months the Margasirsha, of all the seasons three +The flower-wreathed Spring; in dicer's-play the conquering +Double-Eight; +The splendour of the splendid, and the greatness of the great, +Victory I am, and Action! and the goodness of the good, +And Vasudev of Vrishni's race, and of this Pandu brood +Thyself!--Yea, my Arjuna! thyself; for thou art Mine! +Of poets Usana, of saints Vyasa, sage divine; +The policy of conquerors, the potency of kings, +The great unbroken silence in learning's secret things; +The lore of all the learned, the seed of all which springs. +Living or lifeless, still or stirred, whatever beings be, +None of them is in all the worlds, but it exists by Me! +Nor tongue can tell, Arjuna! nor end of telling come +Of these My boundless glories, whereof I teach thee some; +For wheresoe'er is wondrous work, and majesty, and might, +From Me hath all proceeded. Receive thou this aright! +Yet how shouldst thou receive, O Prince! the vastness of this word? +I, who am all, and made it all, abide its separate Lord! + +HERE ENDETH CHAPTER X. OF THE BHAGAVAD-GITA, +Entitled "Vibhuti Yog," +Or "The Book of Religion by the Heavenly Perfections." + +CHAPTER XI + +Arjuna. +This, for my soul's peace, have I heard from Thee, +The unfolding of the Mystery Supreme +Named Adhyatman; comprehending which, +My darkness is dispelled; for now I know-- +O Lotus-eyed![FN#21]--whence is the birth of men, +And whence their death, and what the majesties +Of Thine immortal rule. Fain would I see, +As thou Thyself declar'st it, Sovereign Lord! +The likeness of that glory of Thy Form +Wholly revealed. O Thou Divinest One! +If this can be, if I may bear the sight, +Make Thyself visible, Lord of all prayers! +Show me Thy very self, the Eternal God! + +Krishna. +Gaze, then, thou Son of Pritha! I manifest for thee +Those hundred thousand thousand shapes that clothe my Mystery: +I show thee all my semblances, infinite, rich, divine, +My changeful hues, my countless forms. See! in this face of mine, +Adityas, Vasus, Rudras, Aswins, and Maruts; see +Wonders unnumbered, Indian Prince! revealed to none save thee. +Behold! this is the Universe!--Look! what is live and dead +I gather all in one--in Me! Gaze, as thy lips have said, +On GOD ETERNAL, VERY GOD! See Me! see what thou prayest! + +Thou canst not!--nor, with human eyes, Arjuna! ever mayest! +Therefore I give thee sense divine. Have other eyes, new light! +And, look! This is My glory, unveiled to mortal sight! + +Sanjaya. +Then, O King! the God, so saying, +Stood, to Pritha's Son displaying +All the splendour, wonder, dread +Of His vast Almighty-head. +Out of countless eyes beholding, +Out of countless mouths commanding, +Countless mystic forms enfolding +In one Form: supremely standing +Countless radiant glories wearing, +Countless heavenly weapons bearing, +Crowned with garlands of star-clusters, +Robed in garb of woven lustres, +Breathing from His perfect Presence +Breaths of every subtle essence +Of all heavenly odours; shedding +Blinding brilliance; overspreading-- +Boundless, beautiful--all spaces +With His all-regarding faces; +So He showed! If there should rise +Suddenly within the skies +Sunburst of a thousand suns +Flooding earth with beams undeemed-of, +Then might be that Holy One's +Majesty and radiance dreamed of! + +So did Pandu's Son behold +All this universe enfold +All its huge diversity +Into one vast shape, and be +Visible, and viewed, and blended +In one Body--subtle, splendid, +Nameless--th' All-comprehending +God of Gods, the Never-Ending +Deity! + +But, sore amazed, +Thrilled, o'erfilled, dazzled, and dazed, +Arjuna knelt; and bowed his head, +And clasped his palms; and cried, and said: + +Arjuna. +Yea! I have seen! I see! +Lord! all is wrapped in Thee! +The gods are in Thy glorious frame! the creatures +Of earth, and heaven, and hell +In Thy Divine form dwell, +And in Thy countenance shine all the features + +Of Brahma, sitting lone +Upon His lotus-throne; +Of saints and sages, and the serpent races +Ananta, Vasuki; +Yea! mightiest Lord! I see +Thy thousand thousand arms, and breasts, and faces, +And eyes,--on every side +Perfect, diversified; +And nowhere end of Thee, nowhere beginning, +Nowhere a centre! Shifts-- +Wherever soul's gaze lifts-- +Thy central Self, all-wielding, and all-winning! + +Infinite King! I see +The anadem on Thee, +The club, the shell, the discus; see Thee burning +In beams insufferable, +Lighting earth, heaven, and hell +With brilliance blazing, glowing, flashing; turning + +Darkness to dazzling day, +Look I whichever way; +Ah, Lord! I worship Thee, the Undivided, +The Uttermost of thought, +The Treasure-Palace wrought +To hold the wealth of the worlds; the Shield provided + +To shelter Virtue's laws; +The Fount whence Life's stream draws +All waters of all rivers of all being: +The One Unborn, Unending: +Unchanging and Unblending! +With might and majesty, past thought, past seeing! + +Silver of moon and gold +Of sun are glories rolled +From Thy great eyes; Thy visage, beaming tender +Throughout the stars and skies, +Doth to warm life surprise +Thy Universe. The worlds are filled with wonder + +Of Thy perfections! Space +Star-sprinkled, and void place +From pole to pole of the Blue, from bound to bound, +Hath Thee in every spot, +Thee, Thee!--Where Thou art not, +O Holy, Marvellous Form! is nowhere found! + +O Mystic, Awful One! +At sight of Thee, made known, +The Three Worlds quake; the lower gods draw nigh Thee; +They fold their palms, and bow +Body, and breast, and brow, +And, whispering worship, laud and magnify Thee! + +Rishis and Siddhas cry +"Hail! Highest Majesty!" +From sage and singer breaks the hymn of glory +In dulcet harmony, +Sounding the praise of Thee; +While countless companies take up the story, + +Rudras, who ride the storms, +Th' Adityas' shining forms, +Vasus and Sadhyas, Viswas, Ushmapas; +Maruts, and those great Twins +The heavenly, fair, Aswins, +Gandharvas, Rakshasas, Siddhas, and Asuras,[FN#22]-- + +These see Thee, and revere +In sudden-stricken fear; +Yea! the Worlds,--seeing Thee with form stupendous, +With faces manifold, +With eyes which all behold, +Unnumbered eyes, vast arms, members tremendous, + +Flanks, lit with sun and star, +Feet planted near and far, +Tushes of terror, mouths wrathful and tender;-- +The Three wide Worlds before Thee +Adore, as I adore Thee, +Quake, as I quake, to witness so much splendour! + +I mark Thee strike the skies +With front, in wondrous wise +Huge, rainbow-painted, glittering; and thy mouth +Opened, and orbs which see +All things, whatever be +In all Thy worlds, east, west, and north and south. + +O Eyes of God! O Head! +My strength of soul is fled, +Gone is heart's force, rebuked is mind's desire! +When I behold Thee so, +With awful brows a-glow, +With burning glance, and lips lighted by fire + +Fierce as those flames which shall +Consume, at close of all, +Earth, Heaven! Ah me! I see no Earth and Heaven! +Thee, Lord of Lords! I see, +Thee only-only Thee! +Now let Thy mercy unto me be given, + +Thou Refuge of the World! +Lo! to the cavern hurled +Of Thy wide-opened throat, and lips white-tushed, +I see our noblest ones, +Great Dhritarashtra's sons, +Bhishma, Drona, and Karna, caught and crushed! + +The Kings and Chiefs drawn in, +That gaping gorge within; +The best of both these armies torn and riven! +Between Thy jaws they lie +Mangled full bloodily, +Ground into dust and death! Like streams down-driven + +With helpless haste, which go +In headlong furious flow +Straight to the gulfing deeps of th' unfilled ocean, +So to that flaming cave +Those heroes great and brave +Pour, in unending streams, with helpless motion! + +Like moths which in the night +Flutter towards a light, +Drawn to their fiery doom, flying and dying, +So to their death still throng, +Blind, dazzled, borne along +Ceaselessly, all those multitudes, wild flying! + +Thou, that hast fashioned men, +Devourest them again, +One with another, great and small, alike! +The creatures whom Thou mak'st, +With flaming jaws Thou tak'st, +Lapping them up! Lord God! Thy terrors strike + +From end to end of earth, +Filling life full, from birth +To death, with deadly, burning, lurid dread! +Ah, Vishnu! make me know +Why is Thy visage so? +Who art Thou, feasting thus upon Thy dead? + +Who? awful Deity! +I bow myself to Thee, +Namostu Te, Devavara! Prasid![FN#23] +O Mightiest Lord! rehearse +Why hast Thou face so fierce? +Whence doth this aspect horrible proceed? + +Krishna. +Thou seest Me as Time who kills, +Time who brings all to doom, +The Slayer Time, Ancient of Days, come hither to consume; +Excepting thee, of all these hosts of hostile chiefs arrayed, +There stands not one shall leave alive the battlefield! Dismayed +No longer be! Arise! obtain renown! destroy thy foes! +Fight for the kingdom waiting thee when thou hast vanquished those. +By Me they fall--not thee! the stroke of death is dealt them now, +Even as they show thus gallantly; My instrument art thou! +Strike, strong-armed Prince, at Drona! at Bhishma strike! deal death +On Karna, Jyadratha; stay all their warlike breath! +'Tis I who bid them perish! Thou wilt but slay the slain; +Fight! they must fall, and thou must live, victor upon this plain! + +Sanjaya. +Hearing mighty Keshav's word, +Tremblingly that helmed Lord +Clasped his lifted palms, and--praying +Grace of Krishna--stood there, saying, +With bowed brow and accents broken, +These words, timorously spoken: + +Arjuna. +Worthily, Lord of Might! +The whole world hath delight +In Thy surpassing power, obeying Thee; +The Rakshasas, in dread +At sight of Thee, are sped +To all four quarters; and the company + +Of Siddhas sound Thy name. +How should they not proclaim +Thy Majesties, Divinest, Mightiest? +Thou Brahm, than Brahma greater! +Thou Infinite Creator! +Thou God of gods, Life's Dwelling-place and Rest! + +Thou, of all souls the Soul! +The Comprehending Whole! +Of being formed, and formless being the Framer; +O Utmost One! O Lord! +Older than eld, Who stored +The worlds with wealth of life! O Treasure-Claimer, + +Who wottest all, and art +Wisdom Thyself! O Part +In all, and All; for all from Thee have risen +Numberless now I see +The aspects are of Thee! +Vayu[FN#24] Thou art, and He who keeps the prison + +Of Narak, Yama dark; +And Agni's shining spark; +Varuna's waves are Thy waves. Moon and starlight +Are Thine! Prajapati +Art Thou, and 'tis to Thee +They knelt in worshipping the old world's far light, + +The first of mortal men. +Again, Thou God! again +A thousand thousand times be magnified! +Honour and worship be-- +Glory and praise,--to Thee +Namo, Namaste, cried on every side; + +Cried here, above, below, +Uttered when Thou dost go, +Uttered where Thou dost come! Namo! we call; +Namostu! God adored! +Namostu! Nameless Lord! +Hail to Thee! Praise to Thee! Thou One in all; + +For Thou art All! Yea, Thou! +Ah! if in anger now +Thou shouldst remember I did think Thee Friend, +Speaking with easy speech, +As men use each to each; +Did call Thee "Krishna," "Prince," nor comprehend + +Thy hidden majesty, +The might, the awe of Thee; +Did, in my heedlessness, or in my love, +On journey, or in jest, +Or when we lay at rest, +Sitting at council, straying in the grove, + +Alone, or in the throng, +Do Thee, most Holy! wrong, +Be Thy grace granted for that witless sin! +For Thou art, now I know, +Father of all below, +Of all above, of all the worlds within + +Guru of Gurus; more +To reverence and adore +Than all which is adorable and high! +How, in the wide worlds three +Should any equal be? +Should any other share Thy Majesty? + +Therefore, with body bent +And reverent intent, +I praise, and serve, and seek Thee, asking grace. +As father to a son, +As friend to friend, as one +Who loveth to his lover, turn Thy face + +In gentleness on me! +Good is it I did see +This unknown marvel of Thy Form! But fear +Mingles with joy! Retake, +Dear Lord! for pity's sake +Thine earthly shape, which earthly eyes may bear! + +Be merciful, and show +The visage that I know; +Let me regard Thee, as of yore, arrayed +With disc and forehead-gem, +With mace and anadem, +Thou that sustainest all things! Undismayed + +Let me once more behold +The form I loved of old, +Thou of the thousand arms and countless eyes! +This frightened heart is fain +To see restored again +My Charioteer, in Krishna's kind disguise. + +Krishna. +Yea! thou hast seen, Arjuna! because I loved thee well, +The secret countenance of Me, revealed by mystic spell, +Shining, and wonderful, and vast, majestic, manifold, +Which none save thou in all the years had favour to behold; +For not by Vedas cometh this, nor sacrifice, nor alms, +Nor works well-done, nor penance long, nor prayers, nor chaunted +psalms, +That mortal eyes should bear to view the Immortal Soul unclad, +Prince of the Kurus! This was kept for thee alone! Be glad! +Let no more trouble shake thy heart, because thine eyes have seen +My terror with My glory. As I before have been +So will I be again for thee; with lightened heart behold! +Once more I am thy Krishna, the form thou knew'st of old! + +Sanjaya. +These words to Arjuna spake +Vasudev, and straight did take +Back again the semblance dear +Of the well-loved charioteer; +Peace and joy it did restore +When the Prince beheld once more +Mighty BRAHMA's form and face +Clothed in Krishna's gentle grace. + +Arjuna. +Now that I see come back, Janardana! +This friendly human frame, my mind can think +Calm thoughts once more; my heart beats still again! + +Krishna. +Yea! it was wonderful and terrible +To view me as thou didst, dear Prince! The gods +Dread and desire continually to view! +Yet not by Vedas, nor from sacrifice, +Nor penance, nor gift-giving, nor with prayer +Shall any so behold, as thou hast seen! +Only by fullest service, perfect faith, +And uttermost surrender am I known +And seen, and entered into, Indian Prince! +Who doeth all for Me; who findeth Me +In all; adoreth always; loveth all +Which I have made, and Me, for Love's sole end +That man, Arjuna! unto Me doth wend. + +HERE ENDETH CHAPTER XI. OF THE BHAGAVAD-GITA, +Entitled "Viswarupadarsanam," +Or "The Book of the Manifesting of the One and Manifold." + +CHAPTER XII + +Arjuna. +Lord! of the men who serve Thee--true in heart-- +As God revealed; and of the men who serve, +Worshipping Thee Unrevealed, Unbodied, Far, +Which take the better way of faith and life? + +Krishna. +Whoever serve Me--as I show Myself-- +Constantly true, in full devotion fixed, +Those hold I very holy. But who serve-- +Worshipping Me The One, The Invisible, +The Unrevealed, Unnamed, Unthinkable, +Uttermost, All-pervading, Highest, Sure-- +Who thus adore Me, mastering their sense, +Of one set mind to all, glad in all good, +These blessed souls come unto Me. + +Yet, hard +The travail is for such as bend their minds +To reach th' Unmanifest That viewless path +Shall scarce be trod by man bearing the flesh! +But whereso any doeth all his deeds +Renouncing self for Me, full of Me, fixed +To serve only the Highest, night and day +Musing on Me--him will I swiftly lift +Forth from life's ocean of distress and death, +Whose soul clings fast to Me. Cling thou to Me! +Clasp Me with heart and mind! so shalt thou dwell +Surely with Me on high. But if thy thought +Droops from such height; if thou be'st weak to set +Body and soul upon Me constantly, +Despair not! give Me lower service! seek +To reach Me, worshipping with steadfast will; +And, if thou canst not worship steadfastly, +Work for Me, toil in works pleasing to Me! +For he that laboureth right for love of Me +Shall finally attain! But, if in this +Thy faint heart fails, bring Me thy failure! find +Refuge in Me! let fruits of labour go, +Renouncing hope for Me, with lowliest heart, +So shalt thou come; for, though to know is more +Than diligence, yet worship better is +Than knowing, and renouncing better still. +Near to renunciation--very near-- +Dwelleth Eternal Peace! + +Who hateth nought +Of all which lives, living himself benign, +Compassionate, from arrogance exempt, +Exempt from love of self, unchangeable +By good or ill; patient, contented, firm +In faith, mastering himself, true to his word, +Seeking Me, heart and soul; vowed unto Me,-- +That man I love! Who troubleth not his kind, +And is not troubled by them; clear of wrath, +Living too high for gladness, grief, or fear, +That man I love! Who, dwelling quiet-eyed,[FN#25] +Stainless, serene, well-balanced, unperplexed, +Working with Me, yet from all works detached, +That man I love! Who, fixed in faith on Me, +Dotes upon none, scorns none; rejoices not, +And grieves not, letting good or evil hap +Light when it will, and when it will depart, +That man I love! Who, unto friend and foe +Keeping an equal heart, with equal mind +Bears shame and glory; with an equal peace +Takes heat and cold, pleasure and pain; abides +Quit of desires, hears praise or calumny +In passionless restraint, unmoved by each; +Linked by no ties to earth, steadfast in Me, +That man I love! But most of all I love +Those happy ones to whom 'tis life to live +In single fervid faith and love unseeing, +Drinking the blessed Amrit of my Being! + +HERE ENDETH CHAPTER XII. OF THE BHAGAVAD-GITA, +Entitled "Bhaktiyog," +Or"The Book of the Religion of Faith." + +CHAPTER XIII + +Arjuna. +Now would I hear, O gracious Kesava![FN#26] +Of Life which seems, and Soul beyond, which sees, +And what it is we know-or think to know. + +Krishna. +Yea! Son of Kunti! for this flesh ye see +Is Kshetra, is the field where Life disports; +And that which views and knows it is the Soul, +Kshetrajna. In all "fields," thou Indian prince! +I am Kshetrajna. I am what surveys! +Only that knowledge knows which knows the known +By the knower![FN#27] What it is, that "field" of life, +What qualities it hath, and whence it is, +And why it changeth, and the faculty +That wotteth it, the mightiness of this, +And how it wotteth-hear these things from Me! + +. . . . . . . . . . . .[FN#28] + + +The elements, the conscious life, the mind, +The unseen vital force, the nine strange gates +Of the body, and the five domains of sense; +Desire, dislike, pleasure and pain, and thought +Deep-woven, and persistency of being; +These all are wrought on Matter by the Soul! + +Humbleness, truthfulness, and harmlessness, +Patience and honour, reverence for the wise. +Purity, constancy, control of self, +Contempt of sense-delights, self-sacrifice, +Perception of the certitude of ill +In birth, death, age, disease, suffering, and sin; +Detachment, lightly holding unto home, +Children, and wife, and all that bindeth men; +An ever-tranquil heart in fortunes good +And fortunes evil, with a will set firm +To worship Me--Me only! ceasing not; +Loving all solitudes, and shunning noise +Of foolish crowds; endeavours resolute +To reach perception of the Utmost Soul, +And grace to understand what gain it were +So to attain,--this is true Wisdom, Prince! +And what is otherwise is ignorance! + +Now will I speak of knowledge best to know- +That Truth which giveth man Amrit to drink, +The Truth of HIM, the Para-Brahm, the All, +The Uncreated;; not Asat, not Sat, +Not Form, nor the Unformed; yet both, and more;-- +Whose hands are everywhere, and everywhere +Planted His feet, and everywhere His eyes +Beholding, and His ears in every place +Hearing, and all His faces everywhere +Enlightening and encompassing His worlds. +Glorified in the senses He hath given, +Yet beyond sense He is; sustaining all, +Yet dwells He unattached: of forms and modes +Master, yet neither form nor mode hath He; +He is within all beings--and without-- +Motionless, yet still moving; not discerned +For subtlety of instant presence; close +To all, to each; yet measurelessly far! +Not manifold, and yet subsisting still +In all which lives; for ever to be known +As the Sustainer, yet, at the End of Times, +He maketh all to end--and re-creates. +The Light of Lights He is, in the heart of the Dark +Shining eternally. Wisdom He is +And Wisdom's way, and Guide of all the wise, +Planted in every heart. + +So have I told +Of Life's stuff, and the moulding, and the lore +To comprehend. Whoso, adoring Me, +Perceiveth this, shall surely come to Me! + +Know thou that Nature and the Spirit both +Have no beginning! Know that qualities +And changes of them are by Nature wrought; +That Nature puts to work the acting frame, +But Spirit doth inform it, and so cause +Feeling of pain and pleasure. Spirit, linked +To moulded matter, entereth into bond +With qualities by Nature framed, and, thus +Married to matter, breeds the birth again +In good or evil yonis.[FN#29] + +Yet is this +Yea! in its bodily prison!--Spirit pure, +Spirit supreme; surveying, governing, +Guarding, possessing; Lord and Master still +PURUSHA, Ultimate, One Soul with Me. + +Whoso thus knows himself, and knows his soul +PURUSHA, working through the qualities +With Nature's modes, the light hath come for him! +Whatever flesh he bears, never again +Shall he take on its load. Some few there be +By meditation find the Soul in Self +Self-schooled; and some by long philosophy +And holy life reach thither; some by works: +Some, never so attaining, hear of light +From other lips, and seize, and cleave to it +Worshipping; yea! and those--to teaching true-- +Overpass Death! + +Wherever, Indian Prince! +Life is--of moving things, or things unmoved, +Plant or still seed--know, what is there hath grown +By bond of Matter and of Spirit: Know +He sees indeed who sees in all alike +The living, lordly Soul; the Soul Supreme, +Imperishable amid the Perishing: +For, whoso thus beholds, in every place, +In every form, the same, one, Living Life, +Doth no more wrongfulness unto himself, +But goes the highest road which brings to bliss. +Seeing, he sees, indeed, who sees that works +Are Nature's wont, for Soul to practise by +Acting, yet not the agent; sees the mass +Of separate living things--each of its kind-- +Issue from One, and blend again to One: +Then hath he BRAHMA, he attains! + +O Prince! +That Ultimate, High Spirit, Uncreate, +Unqualified, even when it entereth flesh +Taketh no stain of acts, worketh in nought! +Like to th'' ethereal air, pervading all, +Which, for sheer subtlety, avoideth taint, +The subtle Soul sits everywhere, unstained: +Like to the light of the all-piercing sun +[Which is not changed by aught it shines upon,] +The Soul's light shineth pure in every place; +And they who, by such eye of wisdom, see +How Matter, and what deals with it, divide; +And how the Spirit and the flesh have strife, +Those wise ones go the way which leads to Life! + +HERE ENDS CHAPTER XIII. OF THE BHAGAVAD-GITA, +Entitled "Kshetrakshetrajnavibhagayog," +Or "The Book of Religion by Separation of Matter and Spirit." + +CHAPTER XIV + +Krishna. +Yet farther will I open unto thee +This wisdom of all wisdoms, uttermost, +The which possessing, all My saints have passed +To perfectness. On such high verities +Reliant, rising into fellowship +With Me, they are not born again at birth +Of Kalpas, nor at Pralyas suffer change! + +This Universe the womb is where I plant +Seed of all lives! Thence, Prince of India, comes +Birth to all beings! Whoso, Kunti's Son! +Mothers each mortal form, Brahma conceives, +And I am He that fathers, sending seed! + +Sattwan, Rajas, and Tamas, so are named +The qualities of Nature, "Soothfastness," +"Passion," and "Ignorance." These three bind down +The changeless Spirit in the changeful flesh. +Whereof sweet "Soothfastness," by purity +Living unsullied and enlightened, binds +The sinless Soul to happiness and truth; +And Passion, being kin to appetite, +And breeding impulse and propensity, +Binds the embodied Soul, O Kunti's Son! +By tie of works. But Ignorance, begot +Of Darkness, blinding mortal men, binds down +Their souls to stupor, sloth, and drowsiness. +Yea, Prince of India! Soothfastness binds souls +In pleasant wise to flesh; and Passion binds +By toilsome strain; but Ignorance, which blots +The beams of wisdom, binds the soul to sloth. +Passion and Ignorance, once overcome, +Leave Soothfastness, O Bharata! Where this +With Ignorance are absent, Passion rules; +And Ignorance in hearts not good nor quick. +When at all gateways of the Body shines +The Lamp of Knowledge, then may one see well +Soothfastness settled in that city reigns; +Where longing is, and ardour, and unrest, +Impulse to strive and gain, and avarice, +Those spring from Passion--Prince!--engrained; and where +Darkness and dulness, sloth and stupor are, +'Tis Ignorance hath caused them, Kuru Chief! + +Moreover, when a soul departeth, fixed +In Soothfastness, it goeth to the place-- +Perfect and pure--of those that know all Truth. +If it departeth in set habitude +Of Impulse, it shall pass into the world +Of spirits tied to works; and, if it dies +In hardened Ignorance, that blinded soul +Is born anew in some unlighted womb. + +The fruit of Soothfastness is true and sweet; +The fruit of lusts is pain and toil; the fruit +Of Ignorance is deeper darkness. Yea! +For Light brings light, and Passion ache to have; +And gloom, bewilderments, and ignorance +Grow forth from Ignorance. Those of the first +Rise ever higher; those of the second mode +Take a mid place; the darkened souls sink back +To lower deeps, loaded with witlessness! + +When, watching life, the living man perceives +The only actors are the Qualities, +And knows what rules beyond the Qualities, +Then is he come nigh unto Me! + +The Soul, +Thus passing forth from the Three Qualities-- +Whereby arise all bodies--overcomes +Birth, Death, Sorrow, and Age; and drinketh deep +The undying wine of Amrit. + +Arjuna. +Oh, my Lord! +Which be the signs to know him that hath gone +Past the Three Modes? How liveth he? What way +Leadeth him safe beyond the threefold Modes? + +Krishna. +He who with equanimity surveys +Lustre of goodness, strife of passion, sloth +Of ignorance, not angry if they are, +Not wishful when they are not: he who sits +A sojourner and stranger in their midst +Unruffled, standing off, saying--serene-- +When troubles break, "These be the Qualities!" +He unto whom--self-centred--grief and joy +Sound as one word; to whose deep-seeing eyes +The clod, the marble, and the gold are one; +Whose equal heart holds the same gentleness +For lovely and unlovely things, firm-set, +Well-pleased in praise and dispraise; satisfied +With honour or dishonour; unto friends +And unto foes alike in tolerance; +Detached from undertakings,--he is named +Surmounter of the Qualities! + +And such-- +With single, fervent faith adoring Me, +Passing beyond the Qualities, conforms +To Brahma, and attains Me! + +For I am +That whereof Brahma is the likeness! Mine +The Amrit is; and Immortality +Is mine; and mine perfect Felicity! + +HERE ENDS CHAPTER XIV. OF THE BHAGAVAD-GITA +Entitled "Gunatrayavibhagayog," +Or "The Book of Religion by Separation from the Qualities." + +CHAPTER XV + +Krishna. +Men call the Aswattha,--the Banyan-tree,-- +Which hath its boughs beneath, its roots above,-- +The ever-holy tree. Yea! for its leaves +Are green and waving hymns which whisper Truth! +Who knows the Aswattha, knows Veds, and all. + +Its branches shoot to heaven and sink to earth,[FN#30] +Even as the deeds of men, which take their birth + From qualities: its silver sprays and blooms, +And all the eager verdure of its girth, +Leap to quick life at kiss of sun and air, +As men's lives quicken to the temptings fair + Of wooing sense: its hanging rootlets seek +The soil beneath, helping to hold it there, + +As actions wrought amid this world of men +Bind them by ever-tightening bonds again. + If ye knew well the teaching of the Tree, +What its shape saith; and whence it springs; and, then + +How it must end, and all the ills of it, +The axe of sharp Detachment ye would whet, + And cleave the clinging snaky roots, and lay +This Aswattha of sense-life low,--to set + +New growths upspringing to that happier sky,-- +Which they who reach shall have no day to die, + Nor fade away, nor fall--to Him, I mean, +FATHER and FIRST, Who made the mystery + +Of old Creation; for to Him come they +From passion and from dreams who break away; + Who part the bonds constraining them to flesh, +And,--Him, the Highest, worshipping alway-- + +No longer grow at mercy of what breeze +Of summer pleasure stirs the sleeping trees, + What blast of tempest tears them, bough and stem +To the eternal world pass such as these! + +Another Sun gleams there! another Moon! +Another Light,--not Dusk, nor Dawn, nor Noon-- + Which they who once behold return no more; +They have attained My rest, life's Utmost boon! + +When, in this world of manifested life, +The undying Spirit, setting forth from Me, +Taketh on form, it draweth to itself +From Being's storehouse,--which containeth all,-- +Senses and intellect. The Sovereign Soul +Thus entering the flesh, or quitting it, +Gathers these up, as the wind gathers scents, +Blowing above the flower-beds. Ear and Eye, +And Touch and Taste, and Smelling, these it takes,-- +Yea, and a sentient mind;--linking itself +To sense-things so. + +The unenlightened ones +Mark not that Spirit when he goes or comes, +Nor when he takes his pleasure in the form, +Conjoined with qualities; but those see plain +Who have the eyes to see. Holy souls see +Which strive thereto. Enlightened, they perceive +That Spirit in themselves; but foolish ones, +Even though they strive, discern not, having hearts +Unkindled, ill-informed! + +Know, too, from Me +Shineth the gathered glory of the suns +Which lighten all the world: from Me the moons +Draw silvery beams, and fire fierce loveliness. +I penetrate the clay, and lend all shapes +Their living force; I glide into the plant-- +Root, leaf, and bloom--to make the woodlands green +With springing sap. Becoming vital warmth, +I glow in glad, respiring frames, and pass, +With outward and with inward breath, to feed +The body by all meats.[FN#31] + +For in this world +Being is twofold: the Divided, one; +The Undivided, one. All things that live +Are "the Divided." That which sits apart, +"The Undivided." + +Higher still is He, +The Highest, holding all, whose Name is LORD, +The Eternal, Sovereign, First! Who fills all worlds, +Sustaining them. And--dwelling thus beyond +Divided Being and Undivided--I +Am called of men and Vedas, Life Supreme, +The PURUSHOTTAMA. + +Who knows Me thus, +With mind unclouded, knoweth all, dear Prince! +And with his whole soul ever worshippeth Me. + + +Now is the sacred, secret Mystery +Declared to thee! Who comprehendeth this +Hath wisdom! He is quit of works in bliss! + +HERE ENDS CHAPTER XV. OF THE BHAGAVAD-GITA +Entitled "Purushottamapraptiyog," +Or "The Book of Religion by attaining the Supreme." + +CHAPTER XVI + +Krishna. +Fearlessness, singleness of soul, the will +Always to strive for wisdom; opened hand +And governed appetites; and piety, +And love of lonely study; humbleness, +Uprightness, heed to injure nought which lives, +Truthfulness, slowness unto wrath, a mind +That lightly letteth go what others prize; +And equanimity, and charity +Which spieth no man's faults; and tenderness +Towards all that suffer; a contented heart, +Fluttered by no desires; a bearing mild, +Modest, and grave, with manhood nobly mixed, +With patience, fortitude, and purity; +An unrevengeful spirit, never given +To rate itself too high;--such be the signs, +O Indian Prince! of him whose feet are set +On that fair path which leads to heavenly birth! + +Deceitfulness, and arrogance, and pride, +Quickness to anger, harsh and evil speech, +And ignorance, to its own darkness blind,-- +These be the signs, My Prince! of him whose birth +Is fated for the regions of the vile.[FN#32] + +The Heavenly Birth brings to deliverance, +So should'st thou know! The birth with Asuras +Brings into bondage. Be thou joyous, Prince! +Whose lot is set apart for heavenly Birth. + +Two stamps there are marked on all living men, +Divine and Undivine; I spake to thee +By what marks thou shouldst know the Heavenly Man, +Hear from me now of the Unheavenly! + +They comprehend not, the Unheavenly, +How Souls go forth from Me; nor how they come +Back unto Me: nor is there Truth in these, +Nor purity, nor rule of Life. "This world +Hath not a Law, nor Order, nor a Lord," +So say they: "nor hath risen up by Cause +Following on Cause, in perfect purposing, +But is none other than a House of Lust." +And, this thing thinking, all those ruined ones-- +Of little wit, dark-minded--give themselves +To evil deeds, the curses of their kind. +Surrendered to desires insatiable, +Full of deceitfulness, folly, and pride, +In blindness cleaving to their errors, caught +Into the sinful course, they trust this lie +As it were true--this lie which leads to death-- +Finding in Pleasure all the good which is, +And crying "Here it finisheth!" + +Ensnared +In nooses of a hundred idle hopes, +Slaves to their passion and their wrath, they buy +Wealth with base deeds, to glut hot appetites; +"Thus much, to-day," they say, "we gained! thereby +Such and such wish of heart shall have its fill; +And this is ours! and th' other shall be ours! +To-day we slew a foe, and we will slay +Our other enemy to-morrow! Look! +Are we not lords? Make we not goodly cheer? +Is not our fortune famous, brave, and great? +Rich are we, proudly born! What other men +Live like to us? Kill, then, for sacrifice! +Cast largesse, and be merry!" So they speak +Darkened by ignorance; and so they fall-- +Tossed to and fro with projects, tricked, and bound +In net of black delusion, lost in lusts-- +Down to foul Naraka. Conceited, fond, +Stubborn and proud, dead-drunken with the wine +Of wealth, and reckless, all their offerings +Have but a show of reverence, being not made +In piety of ancient faith. Thus vowed +To self-hood, force, insolence, feasting, wrath, +These My blasphemers, in the forms they wear +And in the forms they breed, my foemen are, +Hateful and hating; cruel, evil, vile, +Lowest and least of men, whom I cast down +Again, and yet again, at end of lives, +Into some devilish womb, whence--birth by birth-- +The devilish wombs re-spawn them, all beguiled; +And, till they find and worship Me, sweet Prince! +Tread they that Nether Road. + +The Doors of Hell +Are threefold, whereby men to ruin pass,-- +The door of Lust, the door of Wrath, the door +Of Avarice. Let a man shun those three! +He who shall turn aside from entering +All those three gates of Narak, wendeth straight +To find his peace, and comes to Swarga's gate. + +. . . . . . . . . . . .[FN#33] + +HERE ENDETH CHAPTER XVI. OF THE BHAGAVAD-GITA, +Entitled "Daivasarasaupadwibhagayog," +Or "The Book of the Separateness of the Divine and Undivine." + +CHAPTER XVII + +Arjuna. +If men forsake the holy ordinance, +Heedless of Shastras, yet keep faith at heart +And worship, what shall be the state of those, +Great Krishna! Sattwan, Rajas, Tamas? Say! + +Krishna. +Threefold the faith is of mankind and springs +From those three qualities,--becoming "true," +Or "passion-stained," or "dark," as thou shalt hear! + +The faith of each believer, Indian Prince! +Conforms itself to what he truly is. +Where thou shalt see a worshipper, that one +To what he worships lives assimilate, +[Such as the shrine, so is the votary,] +The "soothfast" souls adore true gods; the souls +Obeying Rajas worship Rakshasas[FN#34] +Or Yakshas; and the men of Darkness pray +To Pretas and to Bhutas.[FN#35] Yea, and those +Who practise bitter penance, not enjoined +By rightful rule--penance which hath its root +In self-sufficient, proud hypocrisies-- +Those men, passion-beset, violent, wild, +Torturing--the witless ones--My elements +Shut in fair company within their flesh, +(Nay, Me myself, present within the flesh!) +Know them to devils devoted, not to Heaven! +For like as foods are threefold for mankind +In nourishing, so is there threefold way +Of worship, abstinence, and almsgiving! +Hear this of Me! there is a food which brings +Force, substance, strength, and health, and joy to live, +Being well-seasoned, cordial, comforting, +The "Soothfast" meat. And there be foods which bring +Aches and unrests, and burning blood, and grief, +Being too biting, heating, salt, and sharp, +And therefore craved by too strong appetite. +And there is foul food--kept from over-night,[FN#36] +Savourless, filthy, which the foul will eat, +A feast of rottenness, meet for the lips +Of such as love the "Darkness." + +Thus with rites;-- +A sacrifice not for rewardment made, +Offered in rightful wise, when he who vows +Sayeth, with heart devout, "This I should do!" +Is "Soothfast" rite. But sacrifice for gain, +Offered for good repute, be sure that this, +O Best of Bharatas! is Rajas-rite, +With stamp of "passion." And a sacrifice +Offered against the laws, with no due dole +Of food-giving, with no accompaniment +Of hallowed hymn, nor largesse to the priests, +In faithless celebration, call it vile, +The deed of "Darkness!"--lost! + +Worship of gods +Meriting worship; lowly reverence +Of Twice-borns, Teachers, Elders; Purity, +Rectitude, and the Brahmacharya's vow, +And not to injure any helpless thing,-- +These make a true religiousness of Act. + +Words causing no man woe, words ever true, +Gentle and pleasing words, and those ye say +In murmured reading of a Sacred Writ,-- +These make the true religiousness of Speech. + +Serenity of soul, benignity, +Sway of the silent Spirit, constant stress +To sanctify the Nature,--these things make +Good rite, and true religiousness of Mind. + +Such threefold faith, in highest piety +Kept, with no hope of gain, by hearts devote, +Is perfect work of Sattwan, true belief. + +Religion shown in act of proud display +To win good entertainment, worship, fame, +Such--say I--is of Rajas, rash and vain. + +Religion followed by a witless will +To torture self, or come at power to hurt +Another,--'tis of Tamas, dark and ill. + +The gift lovingly given, when one shall say +"Now must I gladly give!" when he who takes +Can render nothing back; made in due place, +Due time, and to a meet recipient, +Is gift of Sattwan, fair and profitable. + +The gift selfishly given, where to receive +Is hoped again, or when some end is sought, +Or where the gift is proffered with a grudge, +This is of Rajas, stained with impulse, ill. + +The gift churlishly flung, at evil time, +In wrongful place, to base recipient, +Made in disdain or harsh unkindliness, +Is gift of Tamas, dark; it doth not bless![FN#37] + +HERE ENDETH CHAPTER XVII. OF THE BHAGAVAD-GITA, +Entitled "Sraddhatrayavibhagayog," +Or "The Book of Religion by the Threefold Kinds of Faith." + +CHAPTER XVIII + +Arjuna. +Fain would I better know, Thou Glorious One! +The very truth--Heart's Lord!--of Sannyas, +Abstention; and enunciation, Lord! +Tyaga; and what separates these twain! + +Krishna. +The poets rightly teach that Sannyas +Is the foregoing of all acts which spring +Out of desire; and their wisest say +Tyaga is renouncing fruit of acts. + +There be among the saints some who have held +All action sinful, and to be renounced; +And some who answer, "Nay! the goodly acts-- +As worship, penance, alms--must be performed!" +Hear now My sentence, Best of Bharatas! + +'Tis well set forth, O Chaser of thy Foes! +Renunciation is of threefold form, +And Worship, Penance, Alms, not to be stayed; +Nay, to be gladly done; for all those three +Are purifying waters for true souls! + +Yet must be practised even those high works +In yielding up attachment, and all fruit +Produced by works. This is My judgment, Prince! +This My insuperable and fixed decree! + +Abstaining from a work by right prescribed +Never is meet! So to abstain doth spring +From "Darkness," and Delusion teacheth it. +Abstaining from a work grievous to flesh, +When one saith "'Tisunpleasing!" this is null! +Such an one acts from "passion;" nought of gain +Wins his Renunciation! But, Arjun! +Abstaining from attachment to the work, +Abstaining from rewardment in the work, +While yet one doeth it full faithfully, +Saying, "Tis right to do!" that is "true " act +And abstinence! Who doeth duties so, +Unvexed if his work fail, if it succeed +Unflattered, in his own heart justified, +Quit of debates and doubts, his is "true" act: +For, being in the body, none may stand +Wholly aloof from act; yet, who abstains +From profit of his acts is abstinent. + +The fruit of labours, in the lives to come, +Is threefold for all men,--Desirable, +And Undesirable, and mixed of both; +But no fruit is at all where no work was. + +Hear from me, Long-armed Lord! the makings five +Which go to every act, in Sankhya taught +As necessary. First the force; and then +The agent; next, the various instruments; +Fourth, the especial effort; fifth, the God. +What work soever any mortal doth +Of body, mind, or speech, evil or good, +By these five doth he that. Which being thus, +Whoso, for lack of knowledge, seeth himself +As the sole actor, knoweth nought at all +And seeth nought. Therefore, I say, if one-- +Holding aloof from self--with unstained mind +Should slay all yonder host, being bid to slay, +He doth not slay; he is not bound thereby! + +Knowledge, the thing known, and the mind which knows, +These make the threefold starting-ground of act. +The act, the actor, and the instrument, +These make the threefold total of the deed. +But knowledge, agent, act, are differenced +By three dividing qualities. Hear now +Which be the qualities dividing them. + +There is "true" Knowledge. Learn thou it is this: +To see one changeless Life in all the Lives, +And in the Separate, One Inseparable. +There is imperfect Knowledge: that which sees +The separate existences apart, +And, being separated, holds them real. +There is false Knowledge: that which blindly clings +To one as if 'twere all, seeking no Cause, +Deprived of light, narrow, and dull, and "dark." + +There is "right" Action: that which being enjoined-- +Is wrought without attachment, passionlessly, +For duty, not for love, nor hate, nor gain. +There is "vain" Action: that which men pursue +Aching to satisfy desires, impelled +By sense of self, with all-absorbing stress: +This is of Rajas--passionate and vain. +There is "dark" Action: when one doth a thing +Heedless of issues, heedless of the hurt +Or wrong for others, heedless if he harm +His own soul--'tis of Tamas, black and bad! + +There is the "rightful"doer. He who acts +Free from self-seeking, humble, resolute, +Steadfast, in good or evil hap the same, +Content to do aright-he "truly" acts. +There is th' "impassioned" doer. He that works +From impulse, seeking profit, rude and bold +To overcome, unchastened; slave by turns +Of sorrow and of joy: of Rajas he! +And there be evil doers; loose of heart, +Low-minded, stubborn, fraudulent, remiss, +Dull, slow, despondent--children of the "dark." + +Hear, too, of Intellect and Steadfastness +The threefold separation, Conqueror-Prince! +How these are set apart by Qualities. + +Good is the Intellect which comprehends +The coming forth and going back of life, +What must be done, and what must not be done, +What should be feared, and what should not be feared, +What binds and what emancipates the soul: +That is of Sattwan, Prince! of "soothfastness." +Marred is the Intellect which, knowing right +And knowing wrong, and what is well to do +And what must not be done, yet understands +Nought with firm mind, nor as the calm truth is: +This is of Rajas, Prince! and "passionate!" +Evil is Intellect which, wrapped in gloom, +Looks upon wrong as right, and sees all things +Contrariwise of Truth. O Pritha's Son! +That is of Tamas, "dark" and desperate! + +Good is the steadfastness whereby a man +Masters his beats of heart, his very breath +Of life, the action of his senses; fixed +In never-shaken faith and piety: +That is of Sattwan, Prince! "soothfast" and fair! +Stained is the steadfastness whereby a man +Holds to his duty, purpose, effort, end, +For life's sake, and the love of goods to gain, +Arjuna! 'tis of Rajas, passion-stamped! +Sad is the steadfastness wherewith the fool +Cleaves to his sloth, his sorrow, and his fears, +His folly and despair. This--Pritha's Son!-- +Is born of Tamas, "dark" and miserable! + + +Hear further, Chief of Bharatas! from Me +The threefold kinds of Pleasure which there be. + +Good Pleasure is the pleasure that endures, +Banishing pain for aye; bitter at first +As poison to the soul, but afterward +Sweet as the taste of Amrit. Drink of that! +It springeth in the Spirit's deep content. +And painful Pleasure springeth from the bond +Between the senses and the sense-world. Sweet +As Amrit is its first taste, but its last +Bitter as poison. 'Tis of Rajas, Prince! +And foul and "dark" the Pleasure is which springs +From sloth and sin and foolishness; at first +And at the last, and all the way of life +The soul bewildering. 'Tis of Tamas, Prince! + +For nothing lives on earth, nor 'midst the gods +In utmost heaven, but hath its being bound +With these three Qualities, by Nature framed. + +The work of Brahmans, Kshatriyas, Vaisyas, +And Sudras, O thou Slayer of thy Foes! +Is fixed by reason of the Qualities +Planted in each: + +A Brahman's virtues, Prince! +Born of his nature, are serenity, +Self-mastery, religion, purity, +Patience, uprightness, learning, and to know +The truth of things which be. A Kshatriya's pride, +Born of his nature, lives in valour, fire, +Constancy, skilfulness, spirit in fight, +And open-handedness and noble mien, +As of a lord of men. A Vaisya's task, +Born with his nature, is to till the ground, +Tend cattle, venture trade. A Sudra's state, +Suiting his nature, is to minister. + +Whoso performeth--diligent, content-- +The work allotted him, whate'er it be, +Lays hold of perfectness! Hear how a man +Findeth perfection, being so content: +He findeth it through worship--wrought by work-- +Of Him that is the Source of all which lives, +Of HIM by Whom the universe was stretched. + +Better thine own work is, though done with fault, +Than doing others' work, ev'n excellently. +He shall not fall in sin who fronts the task +Set him by Nature's hand! Let no man leave +His natural duty, Prince! though it bear blame! +For every work hath blame, as every flame +Is wrapped in smoke! Only that man attains +Perfect surcease of work whose work was wrought +With mind unfettered, soul wholly subdued, +Desires for ever dead, results renounced. + +Learn from me, Son of Kunti! also this, +How one, attaining perfect peace, attains +BRAHM, the supreme, the highest height of all! + +Devoted--with a heart grown pure, restrained +In lordly self-control, forgoing wiles +Of song and senses, freed from love and hate, +Dwelling 'mid solitudes, in diet spare, +With body, speech, and will tamed to obey, +Ever to holy meditation vowed, +From passions liberate, quit of the Self, +Of arrogance, impatience, anger, pride; +Freed from surroundings, quiet, lacking nought-- +Such an one grows to oneness with the BRAHM; +Such an one, growing one with BRAHM, serene, +Sorrows no more, desires no more; his soul, +Equally loving all that lives, loves well +Me, Who have made them, and attains to Me. +By this same love and worship doth he know +Me as I am, how high and wonderful, +And knowing, straightway enters into Me. +And whatsoever deeds he doeth--fixed +In Me, as in his refuge--he hath won +For ever and for ever by My grace +Th' Eternal Rest! So win thou! In thy thoughts +Do all thou dost for Me! Renounce for Me! +Sacrifice heart and mind and will to Me! +Live in the faith of Me! In faith of Me +All dangers thou shalt vanquish, by My grace; +But, trusting to thyself and heeding not, +Thou can'st but perish! If this day thou say'st, +Relying on thyself, "I will not fight!" +Vain will the purpose prove! thy qualities +Would spur thee to the war. What thou dost shun, +Misled by fair illusions, thou wouldst seek +Against thy will, when the task comes to thee +Waking the promptings in thy nature set. +There lives a Master in the hearts of men +Maketh their deeds, by subtle pulling--strings, +Dance to what tune HE will. With all thy soul +Trust Him, and take Him for thy succour, Prince! +So--only so, Arjuna!--shalt thou gain-- +By grace of Him--the uttermost repose, +The Eternal Place! + +Thus hath been opened thee +This Truth of Truths, the Mystery more hid +Than any secret mystery. Meditate! +And--as thou wilt--then act! + +Nay! but once more +Take My last word, My utmost meaning have! +Precious thou art to Me; right well-beloved! +Listen! I tell thee for thy comfort this. +Give Me thy heart! adore Me! serve Me! cling +In faith and love and reverence to Me! +So shalt thou come to Me! I promise true, +For thou art sweet to Me! + +And let go those-- +Rites and writ duties! Fly to Me alone! +Make Me thy single refuge! I will free +Thy soul from all its sins! Be of good cheer! + +[Hide, the holy Krishna saith, +This from him that hath no faith, +Him that worships not, nor seeks +Wisdom's teaching when she speaks: +Hide it from all men who mock; +But, wherever, 'mid the flock +Of My lovers, one shall teach +This divinest, wisest, speech-- +Teaching in the faith to bring +Truth to them, and offering +Of all honour unto Me-- +Unto Brahma cometh he! +Nay, and nowhere shall ye find +Any man of all mankind +Doing dearer deed for Me; +Nor shall any dearer be +In My earth. Yea, furthermore, +Whoso reads this converse o'er, +Held by Us upon the plain, +Pondering piously and fain, +He hath paid Me sacrifice! +(Krishna speaketh in this wise!) +Yea, and whoso, full of faith, +Heareth wisely what it saith, +Heareth meekly,--when he dies, +Surely shall his spirit rise +To those regions where the Blest, +Free of flesh, in joyance rest.] + +Hath this been heard by thee, O Indian Prince! +With mind intent? hath all the ignorance-- +Which bred thy trouble--vanished, My Arjun? + +Arjuna. +Trouble and ignorance are gone! the Light +Hath come unto me, by Thy favour, Lord! +Now am I fixed! my doubt is fled away! +According to Thy word, so will I do! + +Sanjaya. +Thus gathered I the gracious speech of Krishna, O my King! +Thus have I told, with heart a-thrill, this wise and wondrous thing +By great Vyasa's learning writ, how Krishna's self made known +The Yoga, being Yoga's Lord. So is the high truth shown! +And aye, when I remember, O Lord my King, again +Arjuna and the God in talk, and all this holy strain, +Great is my gladness: when I muse that splendour, passing speech, +Of Hari, visible and plain, there is no tongue to reach +My marvel and my love and bliss. O Archer-Prince! all hail! +O Krishna, Lord of Yoga! surely there shall not fail +Blessing, and victory, and power, for Thy most mighty sake, +Where this song comes of Arjun, and how with God he spake. + +HERE ENDS, WITH CHAPTER XVIII., +Entitled "Mokshasanyasayog," +Or "The Book of Religion by Deliverance and Renunciation," +THE BHAGAVAD-GITA. + + +[FN#1] Some repetitionary lines are here omitted. +[FN#2] Technical phrases of Vedic religion. +[FN#3] The whole of this passage is highly involved and difficult to +render. +[FN#4] I feel convinced sankhyanan and yoginan must be transposed +here +in sense. +[FN#5] I am doubtful of accuracy here. +[FN#6] A name of the sun. +[FN#7] Without desire of fruit. +[FN#8] That is,"joy and sorrow, success and failure, heat and cold,"&c. +[FN#9] i.e., the body. +[FN#10] The Sanskrit has this play on the double meaning of Atman. +[FN#11] So in original. +[FN#12] Beings of low and devilish nature. +[FN#13] Krishna. +[FN#14] I read here janma, "birth;" not jara,"age" +[FN#15] I have discarded ten lines of Sanskrit text here as an +undoubted +interpolation by some +Vedantist +[FN#16] The Sanskrit poem here rises to an elevation of style and +manner +which I have endeavoured to mark by change of metre. +[FN#17] Ahinsa. +[FN#18] The nectar of immortality. +[FN#19] Called "The Jap." +[FN#20] The compound form of Sanskrit words. +[FN#21] "Kamalapatraksha" +[FN#22] These are all divine or deified orders of the Hindoo Pantheon. +[FN#23] "Hail to Thee, God of Gods! Be favourable!" +[FN#24] The wind. +[FN#25] "Not peering about,"anapeksha. +[FN#26] The Calcutta edition of the Mahabharata has these three +opening +lines. +[FN#27] This is the nearest possible version of +Kshetrakshetrajnayojnanan +yat tajnan matan mama. +[FN#28] I omit two lines of the Sanskrit here, evidently interpolated by +some Vedantist. +[FN#29] Wombs. +[FN#30] I do not consider the Sanskrit verses here-which are somewhat +freely rendered--"an attack on the authority of the Vedas," with Mr +Davies, +but a beautiful lyrical episode, a new "Parable of the fig-tree." +[FN#31] I omit a verse here, evidently interpolated. +[FN#32] "Of the Asuras,"lit. +[FN#33] I omit the ten concluding shlokas, with Mr Davis. +[FN#34] Rakshasas and Yakshas are unembodied but capricious beings +of +great power, gifts, and beauty, same times also of benignity. +[FN#35] These are spirits of evil wandering ghosts. +[FN#36] Yatayaman, food which has remained after the watches of the +night. In India this would probably "go bad." +[FN#37] I omit the concluding shlokas, as of very doubtful authenticity. + + + + +End of the Project Gutenberg etext, The Bhagavad-Gita, translated +by Sir Edwin Arnold diff --git a/old/bgita10.zip b/old/bgita10.zip Binary files differnew file mode 100644 index 0000000..a700047 --- /dev/null +++ b/old/bgita10.zip |