# Bhagavad Gita (Edwin Arnold tr) *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-18 — 1 clipping.* --- > Bhagavad Gita > Edwin Arnold tr. > > CHAPTER I > Of 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. > 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 > 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," and free > From that sad righteousness which calculates; > Self-ruled, Arjuna! simple, satisfied. > 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 righthearted 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 > Of 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 paths > Shown to this world; two schools of wisdom. First > The Sankhya's, which doth save in way of works > Prescribed 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 > 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. 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 quahties. > 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 > Of the Religion of Knowledge > > Krishna. This deathless Yoga, this deep union, > I taught Vivaswata, 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. 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, > Foregoing 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 > Of Religion by Renouncing Fruit of 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." 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," 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 ENDETH CHAPTER V OF THE > BHAGAVAD-GITA, > Entitled "Karmasanyasayog," > Or "The Book of Religion by Renouncing > Fruit of Works." > > ============================================== > > CHAPTER VI > Of Religion of 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. > 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, 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 Yogin, 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! I 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 of Self-Restraint." > > ============================================== > > CHAPTER VII > Of 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. > > 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!" > > 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 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 > Of Religion by Devotion to the One Supreme God > > 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 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! > > 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 > Of 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 > 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 ENDETH CHAPTER IX OF THE > BHAGAVAD-GITA, > Entitled "Rajavidyarajaguhyayog," > Or "The Book of Religion by the Kingly Knowledge > and the Kingly Mystery." > > ============================================== > > CHAPTER X > Of Religion by the Heavenly Perfections > > > Krishna. 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, 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 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; of hills Himila'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 Amritwave 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 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 > Of the Manifesting of the One and Manifold > > 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!- 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! 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! to 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,- > > 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! > 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, > Trembling 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 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 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 chanted > 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 > Of the Religion of Faith > > 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! I 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, > 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 > Of Religion by Separation of Matter and Spirit > > Arjuna. Now would I hear, O gracious Kesava! > 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! 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! > > 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, nor 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. > Yet is this- > Yea! in its bodily prison!- Spirit pure, > Spirit supreme; surveying, governing, > Guarding, possessing; Lord and Master still > PURUSHA, Ultimate, One Soul with Me. > > Whoso thus knows himself, and knows his soul > PURUSHA, working through the qualities > With Nature's modes, the light hath come for him! > Whatever flesh he bears, never again > Shall he take on its load. Some few there be > By meditation find the Soul in Self > Self-schooled; and some by long philosophy > And holy life reach thither; some by works: > Some, never so attaining, hear of light > From other lips, and seize, and cleave to it > Worshipping; yea! and those- to teaching true- > Overpass Death! > Wherever, Indian Prince! > Life is- of moving things, or things unmoved, > Plant or still seed- know, what is there hath grown > By bond of Matter and of Spirit: Know > He sees indeed who sees in all alike > The living, lordly Soul; the Soul Supreme, > Imperishable amid the Perishing: > For, whoso thus beholds, in every place, > In every form, the same, one, Living Life, > Doth no more wrongfulness unto himself, > But goes the highest road which brings to bliss. > Seeing, he sees, indeed, who sees that works > Are Nature's wont, for Soul to practise by > Acting, yet not the agent; sees the mass > Of separate living things- each of its kind- > Issue from One, and blend again to One: > Then hath he BRAHMA, he attains! > O Prince! > That Ultimate, High Spirit, Uncreate, > Unqualified, even when it entereth flesh > Taketh no stain of acts, worketh in nought! > Like to th' ethereal air, pervading all, > Which, for sheer subtlety, avoideth taint, > The subtle Soul sits everywhere, unstained: > Like to the light of the all-piercing sun > [Which is not changed by aught it shines upon,] > The Soul's light shineth pure in every place; > And they who, by such eye of wisdom, see > How Matter, and what deals with it, divide; > And how the Spirit and the flesh have strife, > Those wise ones go the way which leads to Life! > > HERE ENDETH CHAPTER XIII OF THE > BHAGAVAD-GITA, > Entitled "Kshetrakshetrajnavibhagayog," > Or "The Book of Religion by Separation of Matter and Spirit." > > ============================================== > > CHAPTER XIV > Of Religion by Separation from the Qualities > > 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, Raias, 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 ENDETH CHAPTER XIV OF THE > BHAGAVAD-GITA, > Entitled "Gunatrayavibhagayog," > Or "The Book of Religion by Separation from > the Qualities." > > ============================================== > > CHAPTER XV > Of Religion by Attaining the Supreme > > 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, > 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. > 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 ENDETH CHAPTER XV OF THE > BHAGAVAD-GITA, > Entitled "Purushottamapraptiyog," > Or "The Book of Religion by Attaining the Supreme." > > ============================================== > > CHAPTER XVI > Of the Separateness of the Divine and the Undivine > > 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. > > 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. > > HERE ENDETH CHAPTER XVI OF THE > BHAGAVAD-GITA, > Entitled "Daivasarasaupadwibhagayog," > Or "The Book of the Separateness of the > Divine and Undivine." > > ============================================== > > CHAPTER XVII > Of Religion by the Threefold Kinds of Faith > > 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 > Or Yakshas; and the men of Darkness pray > To Pretas and to Bhutas. 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, > 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! > > HERE ENDETH CHAPTER XVII OF THE > BHAGAVAD-GITA, > Entitled "Sraddhatrayavibhagayog," > Or "The Book of Religion by the Threefold > Kinds of Faith." > > ============================================== > > CHAPTER XVIII > Of Religion by Deliverance and Renunciation > > Arjuna. Fain would I better know, Thou Glorious One! > The very truth- Heart's Lord!- of Sannyas, > Abstention; and Renunciation, 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 fives 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 Raias, 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! 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! 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. > THE END > > — *Bhagavad Gita (Edwin Arnold tr)*