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diff --git a/2388.txt b/2388.txt new file mode 100644 index 0000000..b89b17c --- /dev/null +++ b/2388.txt @@ -0,0 +1,3688 @@ +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: 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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