Seven Hindu Classics E-Book

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• Herausgeber: Seltzer Books
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Seitenzahl: 5440

Beschreibung

This file includes: Bhagavad-Gita, The Laws of Manu, The Loves of Krishna in Indian Painting and Poetry, The Mahabharata, The Ramayan of Valmiki, The Upanishads, and The Vedanta-Sutras.

Leseprobe

SEVEN HINDU CLASSICS

Published by Seltzer Books

established in 1974, as B&R Samizdat Express

offering over 14,000 books

feedback welcome: [email protected]

Classics of Hinduism, Buddhism, and Indian literature available from Seltzer Books:

The Bhagavad Gita of The Song Celestial translated by Sir Edwin Arnold

The Bhagavadgita with the Sanasugaiya and the Anugita

Buddhist Suttas

The Dhammapada

The Dharma Sutras

The Doctrine and Practice of Yoga

The Light of Asia by Edwin Arnold

Hindu Literature translated by Edwin Arnold

Hindoo Tales or The Adventurees of Ten Princes

Hindu Tales from the Sanskrit

Kama Sutra translated by Richard Burton

The Laws of Manu

The Loves of Krishna in Indian Painting and Poetry by Archer

The Mahabharata of Krishna-Dwaipayana Vyasa

The Ramayan of Valmiki

The Upanishads

The Vedanta-Sutras

Works of Rabindranath Tagore, 10 books

The Yoga Sutras of Patanjali

The Song Celestial or Bhagavad-Gita

The Laws of Manu

The Loves Of Krishna In Indian Painting And Poetry

The Mahabharata Of Krishna-Dwaipayana Vyasa

The Ramayan Of Valmiki

The Upanishads

The Vedântâ-Sûtras

___________

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.

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

Chapter I. The Distress Of Arjuna

Chapter II. The Book Of Doctrines

Chapter III. Virtue In Work

Chapter IV. The Religion Of Knowledge

Chapter V. Religion Of Renouncing Works

Chapter VI. Religion By Self-Restraint

Chapter VII. Religion By Discernment

Chapter VIII. Religion By Service Of The Supreme

Chapter IX. Religion By The Kingly Knowledge And The Kingly Mystery

Chapter X. Religion By The Heavenly Perfections

Chapter XI. The Manifesting Of The One And Manifold

Chapter XII. Religion Of Faith

Chapter XIII. Religion By Separation Of Matter And Spirit

Chapter XIV. Religion By Separation From The Qualities

Chapter XV. Religion By Attaining The Supreme

Chapter XVI. The Separateness Of The Divine And Undivine

Chapter XVII. Religion By The Threefold Faith

Chapter XVIII. Religion By Deliverance And Renunciation

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.

RELIGION BY DELIVERANCE AND RENUNCIATION

CHAPTER I. THE DISTRESS OF ARJUNA

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. THE BOOK OF DOCTRINES

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. VIRTUE IN WORK

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. THE RELIGION OF KNOWLEDGE

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. RELIGION OF RENOUNCING WORKS

Arjuna.

Yet, Krishna! at the one time thou dost laud

Surcease of works, and, at another time,

Service through work. Of these twain plainly tell

Which is the better way?

Krishna.

To cease from works

Is well, and to do works in holiness

Is well; and both conduct to bliss supreme;

But of these twain the better way is his

Who working piously refraineth not.

That is the true Renouncer, firm and fixed,

Who--seeking nought, rejecting nought--dwells proof

Against the "opposites."[FN#8] O valiant Prince!

In doing, such breaks lightly from all deed:

'Tis the new scholar talks as they were two,

This Sankhya and this Yoga: wise men know

Who husbands one plucks golden fruit of both!

The region of high rest which Sankhyans reach

Yogins attain. Who sees these twain as one

Sees with clear eyes! Yet such abstraction, Chief!

Is hard to win without much holiness.

Whoso is fixed in holiness, self-ruled,

Pure-hearted, lord of senses and of self,

Lost in the common life of all which lives--

A "Yogayukt"--he is a Saint who wends

Straightway to Brahm. Such an one is not touched

By taint of deeds. "Nought of myself I do!"

Thus will he think-who holds the truth of truths--

In seeing, hearing, touching, smelling; when

He eats, or goes, or breathes; slumbers or talks,

Holds fast or loosens, opes his eyes or shuts;

Always assured "This is the sense-world plays

With senses."He that acts in thought of Brahm,

Detaching end from act, with act content,

The world of sense can no more stain his soul

Than waters mar th' enamelled lotus-leaf.

With life, with heart, with mind,-nay, with the help

Of all five senses--letting selfhood go--

Yogins toil ever towards their souls' release.

Such votaries, renouncing fruit of deeds,

Gain endless peace: the unvowed, the passion-bound,

Seeking a fruit from works, are fastened down.

The embodied sage, withdrawn within his soul,

At every act sits godlike in "the town

Which hath nine gateways,"[FN#9] neither doing aught

Nor causing any deed. This world's Lord makes

Neither the work, nor passion for the work,

Nor lust for fruit of work; the man's own self

Pushes to these! The Master of this World

Takes on himself the good or evil deeds

Of no man--dwelling beyond! Mankind errs here

By folly, darkening knowledge. But, for whom

That darkness of the soul is chased by light,

Splendid and clear shines manifest the Truth

As if a Sun of Wisdom sprang to shed

Its beams of dawn. Him meditating still,

Him seeking, with Him blended, stayed on Him,

The souls illuminated take that road

Which hath no turning back--their sins flung off

By strength of faith. [Who will may have this Light;

Who hath it sees.] To him who wisely sees,

The Brahman with his scrolls and sanctities,

The cow, the elephant, the unclean dog,

The Outcast gorging dog's meat, are all one.

The world is overcome--aye! even here!

By such as fix their faith on Unity.

The sinless Brahma dwells in Unity,

And they in Brahma. Be not over-glad

Attaining joy, and be not over-sad

Encountering grief, but, stayed on Brahma, still

Constant let each abide! The sage whose sou

Holds off from outer contacts, in himself

Finds bliss; to Brahma joined by piety,

His spirit tastes eternal peace. The joys

Springing from sense-life are but quickening wombs

Which breed sure griefs: those joys begin and end!

The wise mind takes no pleasure, Kunti's Son!

In such as those! But if a man shall learn,

Even while he lives and bears his body's chain,

To master lust and anger, he is blest!

He is the Yukta; he hath happiness,

Contentment, light, within: his life is merged

In Brahma's life; he doth Nirvana touch!

Thus go the Rishis unto rest, who dwell

With sins effaced, with doubts at end, with hearts

Governed and calm. Glad in all good they live,

Nigh to the peace of God; and all those live

Who pass their days exempt from greed and wrath,

Subduing self and senses, knowing the Soul!

The Saint who shuts outside his placid soul

All touch of sense, letting no contact through;

Whose quiet eyes gaze straight from fixed brows,

Whose outward breath and inward breath are drawn

Equal and slow through nostrils still and close;

That one-with organs, heart, and mind constrained,

Bent on deliverance, having put away

Passion, and fear, and rage;--hath, even now,

Obtained deliverance, ever and ever freed.

Yea! for he knows Me Who am He that heeds

The sacrifice and worship, God revealed;

And He who heeds not, being Lord of Worlds,

Lover of all that lives, God unrevealed,

Wherein who will shall find surety and shield!

HERE ENDS CHAPTER V. OF THE BHAGAVAD-GITA, Entitled "Karmasanyasayog," Or "The Book of Religion by Renouncing Fruit of Works."

CHAPTER VI. RELIGION BY SELF-RESTRAINT

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. RELIGION BY DISCERNMENT

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. RELIGION BY SERVICE OF THE SUPREME

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. RELIGION BY THE KINGLY KNOWLEDGE AND THE KINGLY MYSTERY

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