# The Song Celestial; Or, Bhagavad-Gita

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> Produced by J. C. Byers.  HTML version by Al Haines.
> 
>                        The
>                  Song Celestial.
>                        or
>                   Bhagavad-Gita
>              (From the Mahabharata)
> 
>         Being a Discourse Between Arjuna,
>      Prince of India, and the Supreme Being
>             Under the Form of Krishna
> 
>         Translated from the Sanskrit Text
>                        by
>                 Sir Edwin Arnold,
>              M.A., K.C.I.E., C.S.I.
> 
>                     New York
>          Truslove, Hanson & Comba, Ltd.
>                  67 Fifth Avenue
>                       1900
> 
> Dedication
> 
> TO INDIA
> 
> So have I read this wonderful and spirit-thrilling speech,
> By Krishna and Prince Arjun held, discoursing each with each;
> So have I writ its wisdom here,--its hidden mystery,
> For England; O our India! as dear to me as She!
> 
> EDWIN ARNOLD
> 
> PREFACE
> 
> This famous and marvellous Sanskrit poem occurs as an episode of the
> Mahabharata, in the sixth--or "Bhishma"--Parva of the great Hindoo
> epic. It enjoys immense popularity and authority in India, where it is
> reckoned as one of the ``Five Jewels,"--pancharatnani--of Devanagiri
> literature. In plain but noble language it unfolds a philosophical system
> which remains to this day the prevailing Brahmanic belief, blending as it
> does the doctrines of Kapila, Patanjali, and the Vedas. So lofty are many
> of its declarations, so sublime its aspirations, so pure and tender its
> piety, that Schlegel, after his study of the poem, breaks forth into this
> outburst of delight and praise towards its unknown author:
> "Magistrorum reverentia a Brachmanis inter sanctissima pietatis officia
> refertur. Ergo te primum, Vates sanctissime, Numinisque hypopheta!
> quisquis tandem inter mortales dictus tu fueris, carminis bujus auctor,,
> cujus oraculis mens ad excelsa quaeque,quaeque,, aeterna atque divina,
> cum inenarraoih quddam delectatione rapitur-te primum, inquam,
> salvere jubeo, et vestigia tua semper adore." Lassen re-echoes this
> splendid tribute; and indeed, so striking are some of the moralities here
> inculcated, and so close the parallelism--ofttimes actually verbal--
> between its teachings and those of the New Testament, that a
> controversy has arisen between Pandits and Missionaries on the point
> whether the author borrowed from Christian sources, or the Evangelists
> and Apostles from him.
> 
> This raises the question of its date, which cannot be positively settled. It
> must have been inlaid into the ancient epic at a period later than that of
> the original Mahabharata, but Mr Kasinath Telang has offered some fair
> arguments to prove it anterior to the Christian era. The weight of
> evidence, however, tends to place its composition at about the third
> century after Christ; and perhaps there are really echoes in this
> Brahmanic poem of the lessons of Galilee, and of the Syrian incarnation.
> 
> Its scene is the level country between the Jumna and the Sarsooti
> rivers-now Kurnul and Jheend. Its simple plot consists of a dialogue held
> by Prince Arjuna, the brother of King Yudhisthira, with Krishna, the
> Supreme Deity, wearing the disguise of a charioteer. A great battle is
> impending between the armies of the Kauravas and Pandavas, and this
> conversation is maintained in a war-chariot drawn up between the
> opposing hosts.
> 
> The poem has been turned into French by Burnouf, into Latin by Lassen,
> into Italian by Stanislav Gatti, into Greek by Galanos, and into English
> by Mr. Thomson and Mr Davies, the prose transcript of the last-named
> being truly beyond praise for its fidelity and clearness. Mr Telang has
> also published at Bombay a version in colloquial rhythm, eminently
> learned and intelligent, but not conveying the dignity or grace of the
> original. If I venture to offer a translation of the wonderful poem after
> so many superior scholars, it is in grateful recognition of the help
> derived from their labours, and because English literature would
> certainly be incomplete without possessing in popular form a poetical
> and philosophical work so dear to India.
> 
> There is little else to say which the "Song Celestial" does not explain for
> itself. The Sanskrit original is written in the Anushtubh metre, which
> cannot be successfully reproduced for Western ears. I have therefore
> cast it into our flexible blank verse, changing into lyrical measures
> where the text itself similarly breaks. For the most part, I believe the
> sense to be faithfully preserved in the following pages; but Schlegel
> himself had to say: "In reconditioribus me semper poetafoster mentem
> recte divinasse affirmare non ausim." Those who would read more upon
> the philosophy of the poem may find an admirable introduction in the
> volume of Mr Davies, printed by Messrs Trubner & Co.
> 
> EDWIN ARNOLD, C.S.I.
> 
> CONTENTS
> 
>      I. THE DISTRESS OF ARJUNA
>     II. THE BOOK OF DOCTRINES
>    III. VIRTUE IN WORK
>     IV. THE RELIGION OF KNOWLEDGE
>      V. RELIGION OF RENOUNCING WORKS
>     VI. RELIGION BY SELF-RESTRAINT
>    VII. RELIGION BY DISCERNMENT
>   VIII. RELIGION BY SERVICE OF THE SUPREME
>     IX. RELIGION BY THE KINGLY KNOWLEDGE AND THE KINGLY MYSTERY
>      X. RELIGION BY THE HEAVENLY PERFECTIONS
>     XI. THE MANIFESTING OF THE ONE AND MANIFOLD
>    XII. RELIGION OF FAITH
>   XIII. RELIGION BY SEPARATION OF MATTER AND SPIRIT
>    XIV. RELIGION BY SEPARATION FROM THE QUALITIES
>     XV. RELIGION BY ATTAINING THE SUPREME
>    XVI. THE SEPARATENESS OF THE DIVINE AND UNDIVINE
>   XVII. RELIGION BY THE THREEFOLD FAITH
>  XVIII. RELIGION BY DELIVERANCE AND RENUNCIATION
> 
> CHAPTER I
> 
>   Dhritirashtra:
>   Ranged thus for battle on the sacred plain--
>   On Kurukshetra--say, Sanjaya! say
>   What wrought my people, and the Pandavas?
> 
>   Sanjaya:
>   When he beheld the host of Pandavas,
>   Raja Duryodhana to Drona drew,
>   And spake these words: "Ah, Guru! see this line,
>   How vast it is of Pandu fighting-men,
>   Embattled by the son of Drupada,
>   Thy scholar in the war! Therein stand ranked
>   Chiefs like Arjuna, like to Bhima chiefs,
>   Benders of bows; Virata, Yuyudhan,
>   Drupada, eminent upon his car,
>   Dhrishtaket, Chekitan, Kasi's stout lord,
>   Purujit, Kuntibhoj, and Saivya,
>   With Yudhamanyu, and Uttamauj
>   Subhadra's child; and Drupadi's;-all famed!
>   All mounted on their shining chariots!
>   On our side, too,--thou best of Brahmans! see
>   Excellent chiefs, commanders of my line,
>   Whose names I joy to count: thyself the first,
>   Then Bhishma, Karna, Kripa fierce in fight,
>   Vikarna, Aswatthaman; next to these
>   Strong Saumadatti, with full many more
>   Valiant and tried, ready this day to die
>   For me their king, each with his weapon grasped,
>   Each skilful in the field. Weakest-meseems-
>   Our battle shows where Bhishma holds command,
>   And Bhima, fronting him, something too strong!
>   Have care our captains nigh to Bhishma's ranks
>   Prepare what help they may! Now, blow my shell!"
> 
>   Then, at the signal of the aged king,
>   With blare to wake the blood, rolling around
>   Like to a lion's roar, the trumpeter
>   Blew the great Conch; and, at the noise of it,
>   Trumpets and drums, cymbals and gongs and horns
>   Burst into sudden clamour; as the blasts
>   Of loosened tempest, such the tumult seemed!
>   Then might be seen, upon their car of gold
>   Yoked with white steeds, blowing their battle-shells,
>   Krishna the God, Arjuna at his side:
>   Krishna, with knotted locks, blew his great conch
>   Carved of the "Giant's bone;" Arjuna blew
>   Indra's loud gift; Bhima the terrible--
>   Wolf-bellied Bhima-blew a long reed-conch;
>   And Yudhisthira, Kunti's blameless son,
>   Winded a mighty shell, "Victory's Voice;"
>   And Nakula blew shrill upon his conch
>   Named the "Sweet-sounding," Sahadev on his
>   Called"Gem-bedecked," and Kasi's Prince on his.
>   Sikhandi on his car, Dhrishtadyumn,
>   Virata, Satyaki the Unsubdued,
>   Drupada, with his sons, (O Lord of Earth!)
>   Long-armed Subhadra's children, all blew loud,
>   So that the clangour shook their foemen's hearts,
>   With quaking earth and thundering heav'n.
> 
>   Then 'twas-
>   Beholding Dhritirashtra's battle set,
>   Weapons unsheathing, bows drawn forth, the war
>   Instant to break-Arjun, whose ensign-badge
>   Was Hanuman the monkey, spake this thing
>   To Krishna the Divine, his charioteer:
>   "Drive, Dauntless One! to yonder open ground
>   Betwixt the armies; I would see more nigh
>   These who will fight with us, those we must slay
>   To-day, in war's arbitrament; for, sure,
>   On bloodshed all are bent who throng this plain,
>   Obeying Dhritirashtra's sinful son."
> 
>   Thus, by Arjuna prayed, (O Bharata!)
>   Between the hosts that heavenly Charioteer
>   Drove the bright car, reining its milk-white steeds
>   Where Bhishma led,and Drona,and their Lords.
>   "See!" spake he to Arjuna, "where they stand,
>   Thy kindred of the Kurus:" and the Prince
>   Marked on each hand the kinsmen of his house,
>   Grandsires and sires, uncles and brothers and sons,
>   Cousins and sons-in-law and nephews, mixed
>   With friends and honoured elders; some this side,
>   Some that side ranged: and, seeing those opposed,
>   Such kith grown enemies-Arjuna's heart
>   Melted with pity, while he uttered this:
> 
>   Arjuna.
>   Krishna! as I behold, come here to shed
>   Their common blood, yon concourse of our kin,
>   My members fail, my tongue dries in my mouth,
>   A shudder thrills my body, and my hair
>   Bristles with horror; from my weak hand slips
>   Gandiv, the goodly bow; a fever burns
>   My skin to parching; hardly may I stand;
>   The life within me seems to swim and faint;
>   Nothing do I foresee save woe and wail!
>   It is not good, O Keshav! nought of good
>   Can spring from mutual slaughter! Lo, I hate
>   Triumph and domination, wealth and ease,
>   Thus sadly won! Aho! what victory
>   Can bring delight, Govinda! what rich spoils
>   Could profit; what rule recompense; what span
>   Of life itself seem sweet, bought with such blood?
>   Seeing that these stand here, ready to die,
>   For whose sake life was fair, and pleasure pleased,
>   And power grew precious:-grandsires, sires, and sons,
>   Brothers, and fathers-in-law, and sons-in-law,
>   Elders and friends! Shall I deal death on these
>   Even though they seek to slay us? Not one blow,
>   O Madhusudan! will I strike to gain
> 
>   The rule of all Three Worlds; then, how much less
>   To seize an earthly kingdom! Killing these
>   Must breed but anguish, Krishna! If they be
>   Guilty, we shall grow guilty by their deaths;
>   Their sins will light on us, if we shall slay
>   Those sons of Dhritirashtra, and our kin;
>   What peace could come of that, O Madhava?
>   For if indeed, blinded by lust and wrath,
>   These cannot see, or will not see, the sin
>   Of kingly lines o'erthrown and kinsmen slain,
>   How should not we, who see, shun such a crime--
>   We who perceive the guilt and feel the shame--
>   O thou Delight of Men, Janardana?
>   By overthrow of houses perisheth
>   Their sweet continuous household piety,
>   And-rites neglected, piety extinct--
>   Enters impiety upon that home;
>   Its women grow unwomaned, whence there spring
>   Mad passions, and the mingling-up of castes,
>   Sending a Hell-ward road that family,
>   And whoso wrought its doom by wicked wrath.
>   Nay, and the souls of honoured ancestors
>   Fall from their place of peace, being bereft
>   Of funeral-cakes and the wan death-water.[FN#1]
>   So teach our holy hymns. Thus, if we slay
>   Kinsfolk and friends for love of earthly power,
>   Ahovat! what an evil fault it were!
>   Better I deem it, if my kinsmen strike,
>   To face them weaponless, and bare my breast
>   To shaft and spear, than answer blow with blow.
> 
>   So speaking, in the face of those two hosts,
>   Arjuna sank upon his chariot-seat,
>   And let fall bow and arrows, sick at heart.
> 
>   HERE ENDETH CHAPTER I. OF THE BHAGAVAD-GITA,
>   Entitled "Arjun-Vishad,"
>   Or "The Book of the Distress of Arjuna."
> 
>   CHAPTER II
> 
>   Sanjaya.
>   Him, filled with such compassion and such grief,
>   With eyes tear-dimmed, despondent, in stern words
>   The Driver, Madhusudan, thus addressed:
> 
>   Krishna.
>   How hath this weakness taken thee? Whence springs
>   The inglorious trouble, shameful to the brave,
>   Barring the path of virtue? Nay, Arjun!
>   Forbid thyself to feebleness! it mars
>   Thy warrior-name! cast off the coward-fit!
>   Wake! Be thyself! Arise, Scourge of thy Foes!
> 
>   Arjuna.
>   How can I, in the battle, shoot with shafts
>   On Bhishma, or on Drona-O thou Chief!--
>   Both worshipful, both honourable men?
> 
>   Better to live on beggar's bread
>     With those we love alive,
>   Than taste their blood in rich feasts spread,
>     And guiltily survive!
>   Ah! were it worse-who knows?--to be
>     Victor or vanquished here,
>   When those confront us angrily
>     Whose death leaves living drear?
>   In pity lost, by doubtings tossed,
>     My thoughts-distracted-turn
>   To Thee, the Guide I reverence most,
>     That I may counsel learn:
>   I know not what would heal the grief
>     Burned into soul and sense,
>   If I were earth's unchallenged chief--
>     A god--and these gone thence!
> 
>   Sanjaya.
>   So spake Arjuna to the Lord of  Hearts,
>   And sighing,"I will not fight!" held silence then.
>   To whom, with tender smile, (O Bharata! )
>   While the Prince wept despairing 'twixt those hosts,
>   Krishna made answer in divinest verse:
> 
>   Krishna.
>   Thou grievest where no grief should be! thou speak'st
>   Words lacking wisdom! for the wise in heart
>   Mourn not for those that live, nor those that die.
>   Nor I, nor thou, nor any one of these,
>   Ever was not, nor ever will not be,
>   For ever and for ever afterwards.
>   All, that doth live, lives always! To man's frame
>   As there come infancy and youth and age,
>   So come there raisings-up and layings-down
>   Of other and of other life-abodes,
>   Which the wise know, and fear not. This that irks--
>   Thy sense-life, thrilling to the elements--
>   Bringing thee heat and cold, sorrows and joys,
>   'Tis brief and mutable! Bear with it, Prince!
>   As the wise bear. The soul which is not moved,
>   The soul that with a strong and constant calm
>   Takes sorrow and takes joy indifferently,
>   Lives in the life undying! That which is
>   Can never cease to be; that which is not
>   Will not exist. To see this truth of both
>   Is theirs who part essence from accident,
>   Substance from shadow. Indestructible,
>   Learn thou! the Life is, spreading life through all;
>   It cannot anywhere, by any means,
>   Be anywise diminished, stayed, or changed.
>   But for these fleeting frames which it informs
>   With spirit deathless, endless, infinite,
>   They perish. Let them perish, Prince! and fight!
>   He who shall say, "Lo! I have slain a man!"
>   He who shall think, "Lo! I am slain!" those both
>   Know naught! Life cannot slay. Life is not slain!
>   Never the spirit was born; the spirit shall cease to be never;
>   Never was time it was not; End and Beginning are dreams!
>   Birthless and deathless and changeless remaineth the spirit for ever;
>   Death hath not touched it at all, dead though the house of it seems!
> 
>   Who knoweth it exhaustless, self-sustained,
>   Immortal, indestructible,--shall such
>   Say, "I have killed a man, or caused to kill?"
> 
>   Nay, but as when one layeth
>     His worn-out robes away,
>   And taking new ones, sayeth,
>     "These will I wear to-day!"
>   So putteth by the spirit
>     Lightly its garb of flesh,
>   And passeth to inherit
>     A residence afresh.
> 
>   I say to thee weapons reach not the Life;
>   Flame burns it not, waters cannot o'erwhelm,
>   Nor dry winds wither it. Impenetrable,
>   Unentered, unassailed, unharmed, untouched,
>   Immortal, all-arriving, stable, sure,
>   Invisible, ineffable, by word
>   And thought uncompassed, ever all itself,
>   Thus is the Soul declared! How wilt thou, then,--
>   Knowing it so,--grieve when thou shouldst not grieve?
>   How, if thou hearest that the man new-dead
>   Is, like the man new-born, still living man--
>   One same, existent Spirit--wilt thou weep?
>   The end of birth is death; the end of death
>   Is birth: this is ordained! and mournest thou,
>   Chief of the stalwart arm! for what befalls
>   Which could not otherwise befall? The birth
>   Of living things comes unperceived; the death
>   Comes unperceived; between them, beings perceive:
>   What is there sorrowful herein, dear Prince?
> 
>   Wonderful, wistful, to contemplate!
>     Difficult, doubtful, to speak upon!
>   Strange and great for tongue to relate,
>     Mystical hearing for every one!
>   Nor wotteth man this, what a marvel it is,
>     When seeing, and saying, and hearing are done!
> 
>   This Life within all living things, my Prince!
>   Hides beyond harm; scorn thou to suffer, then,
>   For that which cannot suffer. Do thy part!
>   Be mindful of thy name, and tremble not!
>   Nought better can betide a martial soul
>   Than lawful war; happy the warrior
>   To whom comes joy of battle--comes, as now,
>   Glorious and fair, unsought; opening for him
>   A gateway unto Heav'n. But, if thou shunn'st
>   This honourable field--a Kshattriya--
>   If, knowing thy duty and thy task, thou bidd'st
>   Duty and task go by--that shall be sin!
>   And those to come shall speak thee infamy
>   From age to age; but infamy is worse
>   For men of noble blood to bear than death!
>   The chiefs upon their battle-chariots
>   Will deem 'twas fear that drove thee from the fray.
>   Of those who held thee mighty-souled the scorn
>   Thou must abide, while all thine enemies
>   Will scatter bitter speech of thee, to mock
>   The valour which thou hadst; what fate could fall
>   More grievously than this? Either--being killed--
>   Thou wilt win Swarga's safety, or--alive
>   And victor--thou wilt reign an earthly king.
>   Therefore, arise, thou Son of Kunti! brace
>   Thine arm for conflict, nerve thy heart to meet--
>   As things alike to thee--pleasure or pain,
>   Profit or ruin, victory or defeat:
>   So minded, gird thee to the fight, for so
>   Thou shalt not sin!
> 
>   Thus far I speak to thee
>   As from the "Sankhya"--unspiritually--
>   Hear now the deeper teaching of the Yog,
>   Which holding, understanding, thou shalt burst
>   Thy Karmabandh, the bondage of wrought deeds.
>   Here shall no end be hindered, no hope marred,
>   No loss be feared: faith--yea, a little faith--
>   Shall save thee from the anguish of thy dread.
>   Here, Glory of the Kurus! shines one rule--
>   One steadfast rule--while shifting souls have laws
>   Many and hard. Specious, but wrongful deem
>   The speech of those ill-taught ones who extol
>   The letter of their Vedas, saying, "This
>   Is all we have, or need;" being weak at heart
>   With wants, seekers of Heaven: which comes--they say--
>   As "fruit of good deeds done;" promising men
>   Much profit in new births for works of faith;
>   In various rites abounding; following whereon
>   Large merit shall accrue towards wealth and power;
>   Albeit, who wealth and power do most desire
>   Least fixity of soul have such, least hold
>   On heavenly meditation. Much these teach,
>   From Veds, concerning the "three qualities;"
>   But thou, be free of the "three qualities,"
>   Free of the "pairs of opposites,"[FN#2] and free
>   From that sad righteousness which calculates;
>   Self-ruled, Arjuna! simple, satisfied![FN#3]
>   Look! like as when a tank pours water forth
>   To suit all needs, so do these Brahmans draw
>   Text for all wants from tank of Holy Writ.
>   But thou, want not! ask not! Find full reward
>   Of doing right in right! Let right deeds be
>   Thy motive, not the fruit which comes from them.
>   And live in action! Labour! Make thine acts
>   Thy piety, casting all self aside,
>   Contemning gain and merit; equable
>   In good or evil: equability
>   Is Yog, is piety!
> 
>   Yet, the right act
>   Is less, far less, than the right-thinking mind.
>   Seek refuge in thy soul; have there thy heaven!
>   Scorn them that follow virtue for her gifts!
>   The mind of pure devotion--even here--
>   Casts equally aside good deeds and bad,
>   Passing above them. Unto pure devotion
>   Devote thyself: with perfect meditation
>   Comes perfect act, and the right-hearted rise--
>   More certainly because they seek no gain--
>   Forth from the bands of body, step by step,
>   To highest seats of bliss. When thy firm soul
>   Hath shaken off those tangled oracles
>   Which ignorantly guide, then shall it soar
>   To high neglect of what's denied or said,
>   This way or that way, in doctrinal writ.
>   Troubled no longer by the priestly lore,
>   Safe shall it live, and sure; steadfastly bent
>   On meditation. This is Yog--and Peace!
> 
>   Arjuna.
>   What is his mark who hath that steadfast heart,
>   Confirmed in holy meditation? How
>   Know we his speech, Kesava? Sits he, moves he
>   Like other men?
> 
>   Krishna.
>   When one, O Pritha's Son!
>   Abandoning desires which shake the mind--
>   Finds in his soul full comfort for his soul,
>   He hath attained the Yog--that man is such!
>   In sorrows not dejected, and in joys
>   Not overjoyed; dwelling outside the stress
>   Of passion, fear, and anger; fixed in calms
>   Of lofty contemplation;--such an one
>   Is Muni, is the Sage, the true Recluse!
>   He who to none and nowhere overbound
>   By ties of flesh, takes evil things and good
>   Neither desponding nor exulting, such
>   Bears wisdom's plainest mark! He who shall draw
>   As the wise tortoise draws its four feet safe
>   Under its shield, his five frail senses back
>   Under the spirit's buckler from the world
>   Which else assails them, such an one, my Prince!
>   Hath wisdom's mark! Things that solicit sense
>   Hold off from the self-governed; nay, it comes,
>   The appetites of him who lives beyond
>   Depart,--aroused no more. Yet may it chance,
>   O Son of Kunti! that a governed mind
>   Shall some time feel the sense-storms sweep, and wrest
>   Strong self-control by the roots. Let him regain
>   His kingdom! let him conquer this, and sit
>   On Me intent. That man alone is wise
>   Who keeps the mastery of himself! If one
>   Ponders on objects of the sense, there springs
>   Attraction; from attraction grows desire,
>   Desire flames to fierce passion, passion breeds
>   Recklessness; then the memory--all betrayed--
>   Lets noble purpose go, and saps the mind,
>   Till purpose, mind, and man are all undone.
>   But, if one deals with objects of the sense
>   Not loving and not hating, making them
>   Serve his free soul, which rests serenely lord,
>   Lo! such a man comes to tranquillity;
>   And out of that tranquillity shall rise
>   The end and healing of his earthly pains,
>   Since the will governed sets the soul at peace.
>   The soul of the ungoverned is not his,
>   Nor hath he knowledge of himself; which lacked,
>   How grows serenity? and, wanting that,
>   Whence shall he hope for happiness?
> 
>   The mind
>   That gives itself to follow shows of sense
>   Seeth its helm of wisdom rent away,
>   And, like a ship in waves of whirlwind, drives
>   To wreck and death. Only with him, great Prince!
>   Whose senses are not swayed by things of sense--
>   Only with him who holds his mastery,
>   Shows wisdom perfect. What is midnight-gloom
>   To unenlightened souls shines wakeful day
>   To his clear gaze; what seems as wakeful day
>   Is known for night, thick night of ignorance,
>   To his true-seeing eyes. Such is the Saint!
> 
>   And like the ocean, day by day receiving
>       Floods from all lands, which never overflows
>   Its boundary-line not leaping, and not leaving,
>       Fed by the rivers, but unswelled by those;--
> 
>   So is the perfect one! to his soul's ocean
>       The world of sense pours streams of witchery;
>   They leave him as they find, without commotion,
>       Taking their tribute, but remaining sea.
> 
>   Yea! whoso, shaking off the yoke of flesh
>   Lives lord, not servant, of his lusts; set free
>   From pride, from passion, from the sin of "Self,"
>   Toucheth tranquillity! O Pritha's Son!
>   That is the state of Brahm! There rests no dread
>   When that last step is reached! Live where he will,
>   Die when he may, such passeth from all 'plaining,
>   To blest Nirvana, with the Gods, attaining.
> 
>   HERE ENDETH CHAPTER II. OF THE BHAGAVAD-GITA,
>   Entitled "Sankhya-Yog,"
>   Or "The Book of Doctrines."
> 
>   CHAPTER III
> 
>   Arjuna.
>   Thou whom all mortals praise, Janardana!
>   If meditation be a nobler thing
>   Than action, wherefore, then, great Kesava!
>   Dost thou impel me to this dreadful fight?
>   Now am I by thy doubtful speech disturbed!
>   Tell me one thing, and tell me certainly;
>   By what road shall I find the better end?
> 
>   Krishna.
>   I told thee, blameless Lord! there be two paths
>   Shown to this world; two schools of wisdom.
> 
>   First
>   The Sankhya's, which doth save in way of works
>   Prescribed[FN#4] by reason; next, the Yog, which bids
>   Attain by meditation, spiritually:
>   Yet these are one! No man shall 'scape from act
>   By shunning action; nay, and none shall come
>   By mere renouncements unto perfectness.
>   Nay, and no jot of time, at any time,
>   Rests any actionless; his nature's law
>   Compels him, even unwilling, into act;
>   [For thought is act in fancy]. He who sits
>   Suppressing all the instruments of flesh,
>   Yet in his idle heart thinking on them,
>   Plays the inept and guilty hypocrite:
>   But he who, with strong body serving mind,
>   Gives up his mortal powers to worthy work,
>   Not seeking gain, Arjuna! such an one
>   Is honourable. Do thine allotted task!
>   Work is more excellent than idleness;
>   The body's life proceeds not, lacking work.
>   There is a task of holiness to do,
>   Unlike world-binding toil, which bindeth not
>   The faithful soul; such earthly duty do
>   Free from desire, and thou shalt well perform
>   Thy heavenly purpose. Spake Prajapati--
>   In the beginning, when all men were made,
>   And, with mankind, the sacrifice-- "Do this!
>   Work! sacrifice! Increase and multiply
>   With sacrifice! This shall be Kamaduk,
>   Your 'Cow of Plenty,' giving back her milk
>   Of all abundance. Worship the gods thereby;
>   The gods shall yield thee grace. Those meats ye crave
>   The gods will grant to Labour, when it pays
>   Tithes in the altar-flame. But if one eats
>   Fruits of the earth, rendering to kindly Heaven
>   No gift of toil, that thief steals from his world."
> 
>   Who eat of food after their sacrifice
>   Are quit of fault, but they that spread a feast
>   All for themselves, eat sin and drink of sin.
>   By food the living live; food comes of rain,
>   And rain comes by the pious sacrifice,
>   And sacrifice is paid with tithes of toil;
>   Thus action is of Brahma, who is One,
>   The Only, All-pervading; at all times
>   Present in sacrifice. He that abstains
>   To help the rolling wheels of this great world,
>   Glutting his idle sense, lives a lost life,
>   Shameful and vain. Existing for himself,
>   Self-concentrated, serving self alone,
>   No part hath he in aught; nothing achieved,
>   Nought wrought or unwrought toucheth him; no hope
>   Of help for all the living things of earth
>   Depends from him.[FN#5] Therefore, thy task prescribed
>   With spirit unattached gladly perform,
>   Since in performance of plain duty man
>   Mounts to his highest bliss. By works alone
>   Janak and ancient saints reached blessedness!
>   Moreover, for the upholding of thy kind,
>   Action thou should'st embrace. What the wise choose
>   The unwise people take; what best men do
>   The multitude will follow. Look on me,
>   Thou Son of Pritha! in the three wide worlds
>   I am not bound to any toil, no height
>   Awaits to scale, no gift remains to gain,
>   Yet I act here! and, if I acted not--
>   Earnest and watchful--those that look to me
>   For guidance, sinking back to sloth again
>   Because I slumbered, would decline from good,
>   And I should break earth's order and commit
>   Her offspring unto ruin, Bharata!
>   Even as the unknowing toil, wedded to sense,
>   So let the enlightened toil, sense-freed, but set
>   To bring the world deliverance, and its bliss;
>   Not sowing in those simple, busy hearts
>   Seed of despair. Yea! let each play his part
>   In all he finds to do, with unyoked soul.
>   All things are everywhere by Nature wrought
>   In interaction of the qualities.
>   The fool, cheated by self, thinks, "This I did"
>   And "That I wrought; "but--ah, thou strong-armed Prince!--
>   A better-lessoned mind, knowing the play
>   Of visible things within the world of sense,
>   And how the qualities must qualify,
>   Standeth aloof even from his acts. Th' untaught
>   Live mixed with them, knowing not Nature's way,
>   Of highest aims unwitting, slow and dull.
>   Those make thou not to stumble, having the light;
>   But all thy dues discharging, for My sake,
>   With meditation centred inwardly,
>   Seeking no profit, satisfied, serene,
>   Heedless of issue--fight! They who shall keep
>   My ordinance thus, the wise and willing hearts,
>   Have quittance from all issue of their acts;
>   But those who disregard My ordinance,
>   Thinking they know, know nought, and fall to loss,
>   Confused and foolish. 'Sooth, the instructed one
>   Doth of his kind, following what fits him most:
>   And lower creatures of their kind; in vain
>   Contending 'gainst the law. Needs must it be
>   The objects of the sense will stir the sense
>   To like and dislike, yet th' enlightened man
>   Yields not to these, knowing them enemies.
>   Finally, this is better, that one do
>   His own task as he may, even though he fail,
>   Than take tasks not his own, though they seem good.
>   To die performing duty is no ill;
>   But who seeks other roads shall wander still.
> 
>   Arjuna.
>   Yet tell me, Teacher! by what force doth man
>   Go to his ill, unwilling; as if one
>   Pushed him that evil path?
> 
>   Krishna.
>   Kama it is!
>   Passion it is! born of the Darknesses,
>   Which pusheth him. Mighty of appetite,
>   Sinful, and strong is this!--man's enemy!
>   As smoke blots the white fire, as clinging rust
>   Mars the bright mirror, as the womb surrounds
>   The babe unborn, so is the world of things
>   Foiled, soiled, enclosed in this desire of flesh.
>   The wise fall, caught in it; the unresting foe
>   It is of wisdom, wearing countless forms,
>   Fair but deceitful, subtle as a flame.
>   Sense, mind, and reason--these, O Kunti's Son!
>   Are booty for it; in its play with these
>   It maddens man, beguiling, blinding him.
>   Therefore, thou noblest child of Bharata!
>   Govern thy heart! Constrain th' entangled sense!
>   Resist the false, soft sinfulness which saps
>   Knowledge and judgment! Yea, the world is strong,
>   But what discerns it stronger, and the mind
>   Strongest; and high o'er all the ruling Soul.
>   Wherefore, perceiving Him who reigns supreme,
>   Put forth full force of Soul in thy own soul!
>   Fight! vanquish foes and doubts, dear Hero! slay
>   What haunts thee in fond shapes, and would betray!
> 
>   HERE ENDETH CHAPTER III. OF THE BHAGAVAD-GITA,
>   Entitled "Karma-Yog,"
>   Or "The Book of Virtue in Work."
> 
>   CHAPTER IV
> 
>   Krishna.
>   This deathless Yoga, this deep union,
>   I taught Vivaswata,[FN#6] the Lord of Light;
>   Vivaswata to Manu gave it; he
>   To Ikshwaku; so passed it down the line
>   Of all my royal Rishis. Then, with years,
>   The truth grew dim and perished, noble Prince!
>   Now once again to thee it is declared--
>   This ancient lore, this mystery supreme--
>   Seeing I find thee votary and friend.
> 
>   Arjuna.
>   Thy birth, dear Lord, was in these later days,
>   And bright Vivaswata's preceded time!
>   How shall I comprehend this thing thou sayest,
>   "From the beginning it was I who taught?"
> 
>   Krishna.
>   Manifold the renewals of my birth
>   Have been, Arjuna! and of thy births, too!
>   But mine I know, and thine thou knowest not,
>   O Slayer of thy Foes! Albeit I be
>   Unborn, undying, indestructible,
>   The Lord of all things living; not the less--
>   By Maya, by my magic which I stamp
>   On floating Nature-forms, the primal vast--
>   I come, and go, and come. When Righteousness
>   Declines, O Bharata! when Wickedness
>   Is strong, I rise, from age to age, and take
>   Visible shape, and move a man with men,
>   Succouring the good, thrusting the evil back,
>   And setting Virtue on her seat again.
>   Who knows the truth touching my births on earth
>   And my divine work, when he quits the flesh
>   Puts on its load no more, falls no more down
>   To earthly birth: to Me he comes, dear Prince!
>   Many there be who come! from fear set free,
>   From anger, from desire; keeping their hearts
>   Fixed upon me--my Faithful--purified
>   By sacred flame of Knowledge. Such as these
>   Mix with my being. Whoso worship me,
>   Them I exalt; but all men everywhere
>   Shall fall into my path; albeit, those souls
>   Which seek reward for works, make sacrifice
>   Now, to the lower gods. I say to thee
>   Here have they their reward. But I am He
>   Made the Four Castes, and portioned them a place
>   After their qualities and gifts. Yea, I
>   Created, the Reposeful; I that live
>   Immortally, made all those mortal births:
>   For works soil not my essence, being works
>   Wrought uninvolved.[FN#7] Who knows me acting thus
>   Unchained by action, action binds not him;
>   And, so perceiving, all those saints of old
>   Worked, seeking for deliverance. Work thou
>   As, in the days gone by, thy fathers did.
> 
>   Thou sayst, perplexed, It hath been asked before
>   By singers and by sages, "What is act,
>   And what inaction? "I will teach thee this,
>   And, knowing, thou shalt learn which work doth save
>   Needs must one rightly meditate those three--
>   Doing,--not doing,--and undoing. Here
>   Thorny and dark the path is! He who sees
>   How action may be rest, rest action--he
>   Is wisest 'mid his kind; he hath the truth!
>   He doeth well, acting or resting. Freed
>   In all his works from prickings of desire,
>   Burned clean in act by the white fire of truth,
>   The wise call that man wise; and such an one,
>   Renouncing fruit of deeds, always content.
>   Always self-satisfying, if he works,
>   Doth nothing that shall stain his separate soul,
>   Which--quit of fear and hope--subduing self--
>   Rejecting outward impulse--yielding up
>   To body's need nothing save body, dwells
>   Sinless amid all sin, with equal calm
>   Taking what may befall, by grief unmoved,
>   Unmoved by joy, unenvyingly; the same
>   In good and evil fortunes; nowise bound
>   By bond of deeds. Nay, but of such an one,
>   Whose crave is gone, whose soul is liberate,
>   Whose heart is set on truth--of such an one
>   What work he does is work of sacrifice,
>   Which passeth purely into ash and smoke
>   Consumed upon the altar! All's then God!
>   The sacrifice is Brahm, the ghee and grain
>   Are Brahm, the fire is Brahm, the flesh it eats
>   Is Brahm, and unto Brahm attaineth he
>   Who, in such office, meditates on Brahm.
>   Some votaries there be who serve the gods
>   With flesh and altar-smoke; but other some
>   Who, lighting subtler fires, make purer rite
>   With will of worship. Of the which be they
>   Who, in white flame of continence, consume
>   Joys of the sense, delights of eye and ear,
>   Forgoing tender speech and sound of song:
>   And they who, kindling fires with torch of Truth,
>   Burn on a hidden altar-stone the bliss
>   Of youth and love, renouncing happiness:
>   And they who lay for offering there their wealth,
>   Their penance, meditation, piety,
>   Their steadfast reading of the scrolls, their lore
>   Painfully gained with long austerities:
>   And they who, making silent sacrifice,
>   Draw in their breath to feed the flame of thought,
>   And breathe it forth to waft the heart on high,
>   Governing the ventage of each entering air
>   Lest one sigh pass which helpeth not the soul:
>   And they who, day by day denying needs,
>   Lay life itself upon the altar-flame,
>   Burning the body wan. Lo! all these keep
>   The rite of offering, as if they slew
>   Victims; and all thereby efface much sin.
>   Yea! and who feed on the immortal food
>   Left of such sacrifice, to Brahma pass,
>   To The Unending. But for him that makes
>   No sacrifice, he hath nor part nor lot
>   Even in the present world. How should he share
>   Another, O thou Glory of thy Line?
> 
>   In sight of Brahma all these offerings
>   Are spread and are accepted! Comprehend
>   That all proceed by act; for knowing this,
>   Thou shalt be quit of doubt. The sacrifice
>   Which Knowledge pays is better than great gifts
>   Offered by wealth, since gifts' worth--O my Prince!
>   Lies in the mind which gives, the will that serves:
>   And these are gained by reverence, by strong search,
>   By humble heed of those who see the Truth
>   And teach it. Knowing Truth, thy heart no more
>   Will ache with error, for the Truth shall show
>   All things subdued to thee, as thou to Me.
>   Moreover, Son of Pandu! wert thou worst
>   Of all wrong-doers, this fair ship of Truth
>   Should bear thee safe and dry across the sea
>   Of thy transgressions. As the kindled flame
>   Feeds on the fuel till it sinks to ash,
>   So unto ash, Arjuna! unto nought
>   The flame of Knowledge wastes works' dross away!
>   There is no purifier like thereto
>   In all this world, and he who seeketh it
>   Shall find it--being grown perfect--in himself.
>   Believing, he receives it when the soul
>   Masters itself, and cleaves to Truth, and comes--
>   Possessing knowledge--to the higher peace,
>   The uttermost repose. But those untaught,
>   And those without full faith, and those who fear
>   Are shent; no peace is here or other where,
>   No hope, nor happiness for whoso doubts.
>   He that, being self-contained, hath vanquished doubt,
>   Disparting self from service, soul from works,
>   Enlightened and emancipate, my Prince!
>   Works fetter him no more! Cut then atwain
>   With sword of wisdom, Son of Bharata!
>   This doubt that binds thy heart-beats! cleave the bond
>   Born of thy ignorance! Be bold and wise!
>   Give thyself to the field with me! Arise!
> 
>   HERE ENDETH CHAPTER IV. OF THE BHAGAVAD-GITA,
>   Entitled "Jnana Yog,"
>   Or "The Book of the Religion of Knowledge,"
> 
>   CHAPTER V
> 
>   Arjuna.
>   Yet, Krishna! at the one time thou dost laud
>   Surcease of works, and, at another time,
>   Service through work. Of these twain plainly tell
>   Which is the better way?
> 
>   Krishna.
>   To cease from works
>   Is well, and to do works in holiness
>   Is well; and both conduct to bliss supreme;
>   But of these twain the better way is his
>   Who working piously refraineth not.
> 
>   That is the true Renouncer, firm and fixed,
>   Who--seeking nought, rejecting nought--dwells proof
>   Against the "opposites."[FN#8] O valiant Prince!
>   In doing, such breaks lightly from all deed:
>   'Tis the new scholar talks as they were two,
>   This Sankhya and this Yoga: wise men know
>   Who husbands one plucks golden fruit of both!
>   The region of high rest which Sankhyans reach
>   Yogins attain. Who sees these twain as one
>   Sees with clear eyes! Yet such abstraction, Chief!
>   Is hard to win without much holiness.
>   Whoso is fixed in holiness, self-ruled,
>   Pure-hearted, lord of senses and of self,
>   Lost in the common life of all which lives--
>   A "Yogayukt"--he is a Saint who wends
>   Straightway to Brahm. Such an one is not touched
>   By taint of deeds. "Nought of myself I do!"
>   Thus will he think-who holds the truth of truths--
>   In seeing, hearing, touching, smelling; when
>   He eats, or goes, or breathes; slumbers or talks,
>   Holds fast or loosens, opes his eyes or shuts;
>   Always assured "This is the sense-world plays
>   With senses."He that acts in thought of Brahm,
>   Detaching end from act, with act content,
>   The world of sense can no more stain his soul
>   Than waters mar th' enamelled lotus-leaf.
>   With life, with heart, with mind,-nay, with the help
>   Of all five senses--letting selfhood go--
>   Yogins toil ever towards their souls' release.
>   Such votaries, renouncing fruit of deeds,
>   Gain endless peace: the unvowed, the passion-bound,
>   Seeking a fruit from works, are fastened down.
>   The embodied sage, withdrawn within his soul,
>   At every act sits godlike in "the town
>   Which hath nine gateways,"[FN#9] neither doing aught
>   Nor causing any deed. This world's Lord makes
>   Neither the work, nor passion for the work,
>   Nor lust for fruit of work; the man's own self
>   Pushes to these! The Master of this World
>   Takes on himself the good or evil deeds
>   Of no man--dwelling beyond! Mankind errs here
>   By folly, darkening knowledge. But, for whom
>   That darkness of the soul is chased by light,
>   Splendid and clear shines manifest the Truth
>   As if a Sun of Wisdom sprang to shed
>   Its beams of dawn. Him meditating still,
>   Him seeking, with Him blended, stayed on Him,
>   The souls illuminated take that road
>   Which hath no turning back--their sins flung off
>   By strength of faith. [Who will may have this Light;
>   Who hath it sees.] To him who wisely sees,
>   The Brahman with his scrolls and sanctities,
>   The cow, the elephant, the unclean dog,
>   The Outcast gorging dog's meat, are all one.
> 
>   The world is overcome--aye! even here!
>   By such as fix their faith on Unity.
>   The sinless Brahma dwells in Unity,
>   And they in Brahma. Be not over-glad
>   Attaining joy, and be not over-sad
>   Encountering grief, but, stayed on Brahma, still
>   Constant let each abide! The sage whose soul
>   Holds off from outer contacts, in himself
>   Finds bliss; to Brahma joined by piety,
>   His spirit tastes eternal peace. The joys
>   Springing from sense-life are but quickening wombs
>   Which breed sure griefs: those joys begin and end!
>   The wise mind takes no pleasure, Kunti's Son!
>   In such as those! But if a man shall learn,
>   Even while he lives and bears his body's chain,
>   To master lust and anger, he is blest!
>   He is the Yukta; he hath happiness,
>   Contentment, light, within: his life is merged
>   In Brahma's life; he doth Nirvana touch!
>   Thus go the Rishis unto rest, who dwell
>   With sins effaced, with doubts at end, with hearts
>   Governed and calm. Glad in all good they live,
>   Nigh to the peace of God; and all those live
>   Who pass their days exempt from greed and wrath,
>   Subduing self and senses, knowing the Soul!
> 
>   The Saint who shuts outside his placid soul
>   All touch of sense, letting no contact through;
>   Whose quiet eyes gaze straight from fixed brows,
>   Whose outward breath and inward breath are drawn
>   Equal and slow through nostrils still and close;
>   That one-with organs, heart, and mind constrained,
>   Bent on deliverance, having put away
>   Passion, and fear, and rage;--hath, even now,
>   Obtained deliverance, ever and ever freed.
>   Yea! for he knows Me Who am He that heeds
>   The sacrifice and worship, God revealed;
>   And He who heeds not, being Lord of Worlds,
>   Lover of all that lives, God unrevealed,
>   Wherein who will shall find surety and shield!
> 
>   HERE ENDS CHAPTER V. OF THE BHAGAVAD-GITA,
>   Entitled "Karmasanyasayog,"
>   Or "The Book of Religion by Renouncing Fruit of Works."
> 
>   CHAPTER VI
> 
>   Krishna.
>   Therefore, who doeth work rightful to do,
>   Not seeking gain from work, that man, O Prince!
>   Is Sanyasi and Yogi--both in one
>   And he is neither who lights not the flame
>   Of sacrifice, nor setteth hand to task.
> 
>   Regard as true Renouncer him that makes
>   Worship by work, for who renounceth not
>   Works not as Yogin. So is that well said:
>   "By works the votary doth rise to faith,
>   And saintship is the ceasing from all works;
>   Because the perfect Yogin acts--but acts
>   Unmoved by passions and unbound by deeds,
>   Setting result aside.
> 
>   Let each man raise
>   The Self by Soul, not trample down his Self,
>   Since Soul that is Self's friend may grow Self's foe.
>   Soul is Self's friend when Self doth rule o'er Self,
>   But Self turns enemy if Soul's own self
>   Hates Self as not itself.[FN#10]
> 
>   The sovereign soul
>   Of him who lives self-governed and at peace
>   Is centred in itself, taking alike
>   Pleasure and pain; heat, cold; glory and shame.
>   He is the Yogi, he is Yukta, glad
>   With joy of light and truth; dwelling apart
>   Upon a peak, with senses subjugate
>   Whereto the clod, the rock, the glistering gold
>   Show all as one. By this sign is he known
>   Being of equal grace to comrades, friends,
>   Chance-comers, strangers, lovers, enemies,
>   Aliens and kinsmen; loving all alike,
>   Evil or good.
> 
>   Sequestered should he sit,
>   Steadfastly meditating, solitary,
>   His thoughts controlled, his passions laid away,
>   Quit of belongings. In a fair, still spot
>   Having his fixed abode,--not too much raised,
>   Nor yet too low,--let him abide, his goods
>   A cloth, a deerskin, and the Kusa-grass.
>   There, setting hard his mind upon The One,
>   Restraining heart and senses, silent, calm,
>   Let him accomplish Yoga, and achieve
>   Pureness of soul, holding immovable
>   Body and neck and head, his gaze absorbed
>   Upon his nose-end,[FN#11] rapt from all around,
>   Tranquil in spirit, free of fear, intent
>   Upon his Brahmacharya vow, devout,
>   Musing on Me, lost in the thought of Me.
>   That Yojin, so devoted, so controlled,
>   Comes to the peace beyond,--My peace, the peace
>   Of high Nirvana!
> 
>   But for earthly needs
>   Religion is not his who too much fasts
>   Or too much feasts, nor his who sleeps away
>   An idle mind; nor his who wears to waste
>   His strength in vigils. Nay, Arjuna! call
>   That the true piety which most removes
>   Earth-aches and ills, where one is moderate
>   In eating and in resting, and in sport;
>   Measured in wish and act; sleeping betimes,
>   Waking betimes for duty.
> 
>   When the man,
>   So living, centres on his soul the thought
>   Straitly restrained--untouched internally
>   By stress of sense--then is he Yukta. See!
>   Steadfast a lamp burns sheltered from the wind;
>   Such is the likeness of the Yogi's mind
>   Shut from sense-storms and burning bright to Heaven.
>   When mind broods placid, soothed with holy wont;
>   When Self contemplates self, and in itself
>   Hath comfort; when it knows the nameless joy
>   Beyond all scope of sense, revealed to soul--
>   Only to soul! and, knowing, wavers not,
>   True to the farther Truth; when, holding this,
>   It deems no other treasure comparable,
>   But, harboured there, cannot be stirred or shook
>   By any gravest grief, call that state "peace,"
>   That happy severance Yoga; call that man
>   The perfect Yogin!
> 
>   Steadfastly the will
>   Must toil thereto, till efforts end in ease,
>   And thought has passed from thinking. Shaking off
>   All longings bred by dreams of fame and gain,
>   Shutting the doorways of the senses close
>   With watchful ward; so, step by step, it comes
>   To gift of peace assured and heart assuaged,
>   When the mind dwells self-wrapped, and the soul broods
>   Cumberless. But, as often as the heart
>   Breaks--wild and wavering--from control, so oft
>   Let him re-curb it, let him rein it back
>   To the soul's governance; for perfect bliss
>   Grows only in the bosom tranquillised,
>   The spirit passionless, purged from offence,
>   Vowed to the Infinite. He who thus vows
>   His soul to the Supreme Soul, quitting sin,
>   Passes unhindered to the endless bliss
>   Of unity with Brahma. He so vowed,
>   So blended, sees the Life-Soul resident
>   In all things living, and all living things
>   In that Life-Soul contained. And whoso thus
>   Discerneth Me in all, and all in Me,
>   I never let him go; nor looseneth he
>   Hold upon Me; but, dwell he where he may,
>   Whate'er his life, in Me he dwells and lives,
>   Because he knows and worships Me, Who dwell
>   In all which lives, and cleaves to Me in all.
>   Arjuna! if a man sees everywhere--
>   Taught by his own similitude--one Life,
>   One Essence in the Evil and the Good,
>   Hold him a Yogi, yea! well-perfected!
> 
>   Arjuna.
>   Slayer of Madhu! yet again, this Yog,
>   This Peace, derived from equanimity,
>   Made known by thee--I see no fixity
>   Therein, no rest, because the heart of men
>   Is unfixed, Krishna! rash, tumultuous,
>   Wilful and strong. It were all one, I think,
>   To hold the wayward wind, as tame man's heart.
> 
>   Krishna.
>   Hero long-armed! beyond denial, hard
>   Man's heart is to restrain, and wavering;
>   Yet may it grow restrained by habit, Prince!
>   By wont of self-command. This Yog, I say,
>   Cometh not lightly to th' ungoverned ones;
>   But he who will be master of himself
>   Shall win it, if he stoutly strive thereto.
> 
>   Arjuna.
>   And what road goeth he who, having faith,
>   Fails, Krishna! in the striving; falling back
>   From holiness, missing the perfect rule?
>   Is he not lost, straying from Brahma's light,
>   Like the vain cloud, which floats 'twixt earth and heaven
>   When lightning splits it, and it vanisheth?
>   Fain would I hear thee answer me herein,
>   Since, Krishna! none save thou can clear the doubt.
> 
>   Krishna.
>   He is not lost, thou Son of Pritha! No!
>   Nor earth, nor heaven is forfeit, even for him,
>   Because no heart that holds one right desire
>   Treadeth the road of loss! He who should fail,
>   Desiring righteousness, cometh at death
>   Unto the Region of the Just; dwells there
>   Measureless years, and being born anew,
>   Beginneth life again in some fair home
>   Amid the mild and happy. It may chance
>   He doth descend into a Yogin house
>   On Virtue's breast; but that is rare! Such birth
>   Is hard to be obtained on this earth, Chief!
>   So hath he back again what heights of heart
>   He did achieve, and so he strives anew
>   To perfectness, with better hope, dear Prince!
>   For by the old desire he is drawn on
>   Unwittingly; and only to desire
>   The purity of Yog is to pass
>   Beyond the Sabdabrahm, the spoken Ved.
>   But, being Yogi, striving strong and long,
>   Purged from transgressions, perfected by births
>   Following on births, he plants his feet at last
>   Upon the farther path. Such as one ranks
>   Above ascetics, higher than the wise,
>   Beyond achievers of vast deeds! Be thou
>   Yogi Arjuna! And of such believe,
>   Truest and best is he who worships Me
>   With inmost soul, stayed on My Mystery!
> 
>   HERE ENDETH CHAPTER VI. OF THE BHAGAVAD-GITA,
>   Entitled "Atmasanyamayog,"
>   Or "The Book of Religion by Self-Restraint."
> 
>   CHAPTER VII
> 
>   Krishna.
>   Learn now, dear Prince! how, if thy soul be set
>   Ever on Me--still exercising Yog,
>   Still making Me thy Refuge--thou shalt come
>   Most surely unto perfect hold of Me.
>   I will declare to thee that utmost lore,
>   Whole and particular, which, when thou knowest,
>   Leaveth no more to know here in this world.
> 
>   Of many thousand mortals, one, perchance,
>   Striveth for Truth; and of those few that strive--
>   Nay, and rise high--one only--here and there--
>   Knoweth Me, as I am, the very Truth.
> 
>   Earth, water, flame, air, ether, life, and mind,
>   And individuality--those eight
>   Make up the showing of Me, Manifest.
> 
>   These be my lower Nature; learn the higher,
>   Whereby, thou Valiant One! this Universe
>   Is, by its principle of life, produced;
>   Whereby the worlds of visible things are born
>   As from a Yoni. Know! I am that womb:
>   I make and I unmake this Universe:
>   Than me there is no other Master, Prince!
>   No other Maker! All these hang on me
>   As hangs a row of pearls upon its string.
>   I am the fresh taste of the water; I
>   The silver of the moon, the gold o' the sun,
>   The word of worship in the Veds, the thrill
>   That passeth in the ether, and the strength
>   Of man's shed seed. I am the good sweet smell
>   Of the moistened earth, I am the fire's red light,
>   The vital air moving in all which moves,
>   The holiness of hallowed souls, the root
>   Undying, whence hath sprung whatever is;
>   The wisdom of the wise, the intellect
>   Of the informed, the greatness of the great.
>   The splendour of the splendid. Kunti's Son!
>   These am I, free from passion and desire;
>   Yet am I right desire in all who yearn,
>   Chief of the Bharatas! for all those moods,
>   Soothfast, or passionate, or ignorant,
>   Which Nature frames, deduce from me; but all
>   Are merged in me--not I in them! The world--
>   Deceived by those three qualities of being--
>   Wotteth not Me Who am outside them all,
>   Above them all, Eternal! Hard it is
>   To pierce that veil divine of various shows
>   Which hideth Me; yet they who worship Me
>   Pierce it and pass beyond.
> 
>   I am not known
>   To evil-doers, nor to foolish ones,
>   Nor to the base and churlish; nor to those
>   Whose mind is cheated by the show of things,
>   Nor those that take the way of Asuras.[FN#12]
> 
>   Four sorts of mortals know me: he who weeps,
>   Arjuna! and the man who yearns to know;
>   And he who toils to help; and he who sits
>   Certain of me, enlightened.
> 
>   Of these four,
>   O Prince of India! highest, nearest, best
>   That last is, the devout soul, wise, intent
>   Upon "The One." Dear, above all, am I
>   To him; and he is dearest unto me!
>   All four are good, and seek me; but mine own,
>   The true of heart, the faithful--stayed on me,
>   Taking me as their utmost blessedness,
>   They are not "mine,"but I--even I myself!
>   At end of many births to Me they come!
>   Yet hard the wise Mahatma is to find,
>   That man who sayeth, "All is Vasudev!"[FN#13]
> 
>   There be those, too, whose knowledge, turned aside
>   By this desire or that, gives them to serve
>   Some lower gods, with various rites, constrained
>   By that which mouldeth them. Unto all such--
>   Worship what shrine they will, what shapes, in faith--
>   'Tis I who give them faith! I am content!
>   The heart thus asking favour from its God,
>   Darkened but ardent, hath the end it craves,
>   The lesser blessing--but 'tis I who give!
>   Yet soon is withered what small fruit they reap:
>   Those men of little minds, who worship so,
>   Go where they worship, passing with their gods.
>   But Mine come unto me! Blind are the eyes
>   Which deem th' Unmanifested manifest,
>   Not comprehending Me in my true Self!
>   Imperishable, viewless, undeclared,
>   Hidden behind my magic veil of shows,
>   I am not seen by all; I am not known--
>   Unborn and changeless--to the idle world.
>   But I, Arjuna! know all things which were,
>   And all which are, and all which are to be,
>   Albeit not one among them knoweth Me!
> 
>   By passion for the "pairs of opposites,"
>   By those twain snares of Like and Dislike, Prince!
>   All creatures live bewildered, save some few
>   Who, quit of sins, holy in act, informed,
>   Freed from the "opposites,"and fixed in faith,
>   Cleave unto Me.
> 
>   Who cleave, who seek in Me
>   Refuge from birth[FN#14] and death, those have the Truth!
>   Those know Me BRAHMA; know Me Soul of Souls,
>   The ADHYATMAN; know KARMA, my work;
>   Know I am ADHIBHUTA, Lord of Life,
>   And ADHIDAIVA, Lord of all the Gods,
>   And ADHIYAJNA, Lord of Sacrifice;
>   Worship Me well, with hearts of love and faith,
>   And find and hold me in the hour of death.
> 
>   HERE ENDETH CHAPTER VII. OF THE BHAGAVAD-GITA,
>   Entitled "Vijnanayog,"
>   Or "The Book of Religion by Discernment."
> 
>   CHAPTER VIII
> 
>   Arjuna.
>   Who is that BRAHMA? What that Soul of Souls,
>   The ADHYATMAN? What, Thou Best of All!
>   Thy work, the KARMA? Tell me what it is
>   Thou namest ADHIBHUTA? What again
>   Means ADHIDAIVA? Yea, and how it comes
>   Thou canst be ADHIYAJNA in thy flesh?
>   Slayer of Madhu! Further, make me know
>   How good men find thee in the hour of death?
> 
>   Krishna.
>   I BRAHMA am! the One Eternal GOD,
>   And ADHYATMAN is My Being's name,
>   The Soul of Souls! What goeth forth from Me,
>   Causing all life to live, is KARMA called:
>   And, Manifested in divided forms,
>   I am the ADHIBHUTA, Lord of Lives;
>   And ADHIDAIVA, Lord of all the Gods,
>   Because I am PURUSHA, who begets.
>   And ADHIYAJNA, Lord of Sacrifice,
>   I--speaking with thee in this body here--
>   Am, thou embodied one! (for all the shrines
>   Flame unto Me!) And, at the hour of death,
>   He that hath meditated Me alone,
>   In putting off his flesh, comes forth to Me,
>   Enters into My Being--doubt thou not!
>   But, if he meditated otherwise
>   At hour of death, in putting off the flesh,
>   He goes to what he looked for, Kunti's Son!
>   Because the Soul is fashioned to its like.
> 
>   Have Me, then, in thy heart always! and fight!
>   Thou too, when heart and mind are fixed on Me,
>   Shalt surely come to Me! All come who cleave
>   With never-wavering will of firmest faith,
>   Owning none other Gods: all come to Me,
>   The Uttermost, Purusha, Holiest!
> 
>   Whoso hath known Me, Lord of sage and singer,
>      Ancient of days; of all the Three Worlds Stay,
>   Boundless,--but unto every atom Bringer
>      Of that which quickens it: whoso, I say,
> 
>   Hath known My form, which passeth mortal knowing;
>     Seen my effulgence--which no eye hath seen--
>   Than the sun's burning gold more brightly glowing,
>     Dispersing darkness,--unto him hath been
> 
>   Right life! And, in the hour when life is ending,
>     With mind set fast and trustful piety,
>   Drawing still breath beneath calm brows unbending,
>     In happy peace that faithful one doth die,--
> 
>   In glad peace passeth to Purusha's heaven.
>      The place which they who read the Vedas name
>   AKSHARAM, "Ultimate;" whereto have striven
>      Saints and ascetics--their road is the same.
> 
>   That way--the highest way--goes he who shuts
>   The gates of all his senses, locks desire
>   Safe in his heart, centres the vital airs
>   Upon his parting thought, steadfastly set;
>   And, murmuring OM, the sacred syllable--
>   Emblem of BRAHM--dies, meditating Me.
> 
>   For who, none other Gods regarding, looks
>   Ever to Me, easily am I gained
>   By such a Yogi; and, attaining Me,
>   They fall not--those Mahatmas--back to birth,
>   To life, which is the place of pain, which ends,
>   But take the way of utmost blessedness.
> 
>   The worlds, Arjuna!--even Brahma's world--
>   Roll back again from Death to Life's unrest;
>   But they, O Kunti's Son! that reach to Me,
>   Taste birth no more. If ye know Brahma's Day
>   Which is a thousand Yugas; if ye know
>   The thousand Yugas making Brahma's Night,
>   Then know ye Day and Night as He doth know!
>   When that vast Dawn doth break, th' Invisible
>   Is brought anew into the Visible;
>   When that deep Night doth darken, all which is
>   Fades back again to Him Who sent it forth;
>   Yea! this vast company of living things--
>   Again and yet again produced--expires
>   At Brahma's Nightfall; and, at Brahma's Dawn,
>   Riseth, without its will, to life new-born.
>   But--higher, deeper, innermost--abides
>   Another Life, not like the life of sense,
>   Escaping sight, unchanging. This endures
>   When all created things have passed away:
>   This is that Life named the Unmanifest,
>   The Infinite! the All! the Uttermost.
>   Thither arriving none return. That Life
>   Is Mine, and I am there! And, Prince! by faith
>   Which wanders not, there is a way to come
>   Thither. I, the PURUSHA, I Who spread
>   The Universe around me--in Whom dwell
>   All living Things--may so be reached and seen!
> 
>   .    .    .    .    .    .    .    .    .    .    .    .    .    . [FN#14]
> 
>   Richer than holy fruit on Vedas growing,
>      Greater than gifts, better than prayer or fast,
>   Such wisdom is! The Yogi, this way knowing,
>      Comes to the Utmost Perfect Peace at last.
> 
>   HERE ENDETH CHAPTER VIII. OF THE  BHAGAVAD-GITA,
>   Entitled  "Aksharaparabrahmayog,"
>   Or "The book of Religion by Devotion to the One Supreme God."
> 
>   CHAPTER IX
> 
>   Krishna.
>   Now will I open unto thee--whose heart
>   Rejects not--that last lore, deepest-concealed,
>   That farthest secret of My Heavens and Earths,
>   Which but to know shall set thee free from ills,--
>   A royal lore! a Kingly mystery!
>   Yea! for the soul such light as purgeth it
>   From every sin; a light of holiness
>   With inmost splendour shining; plain to see;
>   Easy to walk by, inexhaustible!
> 
>   They that receive not this, failing in faith
>   To grasp the greater wisdom, reach not Me,
>   Destroyer of thy foes! They sink anew
>   Into the realm of Flesh, where all things change!
> 
>   By Me the whole vast Universe of things
>   Is spread abroad;--by Me, the Unmanifest!
>   In Me are all existences contained;
>   Not I in them!
> 
>   Yet they are not contained,
>   Those visible things! Receive and strive to embrace
>   The mystery majestical! My Being--
>   Creating all, sustaining all--still dwells
>   Outside of all!
> 
>   See! as the shoreless airs
>   Move in the measureless space, but are not space,
>   [And space were space without the moving airs];
>   So all things are in Me, but are not I.
> 
>   At closing of each Kalpa, Indian Prince!
>   All things which be back to My Being come:
>   At the beginning of each Kalpa, all
>   Issue new-born from Me.
> 
>   By Energy
>   And help of Prakriti my outer Self,
>   Again, and yet again, I make go forth
>   The realms of visible things--without their will--
>   All of them--by the power of Prakriti.
> 
>   Yet these great makings, Prince! involve Me not
>   Enchain Me not! I sit apart from them,
>   Other, and Higher, and Free; nowise attached!
> 
>   Thus doth the stuff of worlds, moulded by Me,
>   Bring forth all that which is, moving or still,
>   Living or lifeless! Thus the worlds go on!
> 
>   The minds untaught mistake Me, veiled in form;--
>   Naught see they of My secret Presence, nought
>   Of My hid Nature, ruling all which lives.
>   Vain hopes pursuing, vain deeds doing; fed
>   On vainest knowledge, senselessly they seek
>   An evil way, the way of brutes and fiends.
>   But My Mahatmas, those of noble soul
>   Who tread the path celestial, worship Me
>   With hearts unwandering,--knowing Me the Source,
>   Th' Eternal Source, of Life. Unendingly
>   They glorify Me; seek Me; keep their vows
>   Of reverence and love, with changeless faith
>   Adoring Me. Yea, and those too adore,
>   Who, offering sacrifice of wakened hearts,
>   Have sense of one pervading Spirit's stress,
>   One Force in every place, though manifold!
>   I am the Sacrifice! I am the Prayer!
>   I am the Funeral-Cake set for the dead!
>   I am the healing herb! I am the ghee,
>   The Mantra, and the flame, and that which burns!
>   I am-of all this boundless Universe-
>   The Father, Mother, Ancestor, and Guard!
>   The end of Learning! That which purifies
>   In lustral water! I am OM! I am
>   Rig-Veda, Sama-Veda, Yajur-Ved;
>   The Way, the Fosterer, the Lord, the Judge,
>   The Witness; the Abode, the Refuge-House,
>   The Friend, the Fountain and the Sea of Life
>   Which sends, and swallows up; Treasure of Worlds
>   And Treasure-Chamber! Seed and Seed-Sower,
>   Whence endless harvests spring! Sun's heat is mine;
>   Heaven's rain is mine to grant or to withhold;
>   Death am I, and Immortal Life I am,
>   Arjuna! SAT and ASAT, Visible Life,
>   And Life Invisible!
> 
>   Yea! those who learn
>     The threefold Veds, who drink the Soma-wine,
>   Purge sins, pay sacrifice--from Me they earn
>     Passage to Swarga; where the meats divine
> 
>   Of great gods feed them in high Indra's heaven.
>     Yet they, when that prodigious joy is o'er,
>   Paradise spent, and wage for merits given,
>     Come to the world of death and change once more.
> 
>   They had their recompense! they stored their treasure,
>     Following the threefold Scripture and its writ;
>   Who seeketh such gaineth the fleeting pleasure
>     Of joy which comes and goes! I grant them it!
> 
>   But to those blessed ones who worship Me,
>   Turning not otherwhere, with minds set fast,
>   I bring assurance of full bliss beyond.
> 
>   Nay, and of hearts which follow other gods
>   In simple faith, their prayers arise to me,
>   O Kunti's Son! though they pray wrongfully;
>   For I am the Receiver and the Lord
>   Of every sacrifice, which these know not
>   Rightfully; so they fall to earth again!
>   Who follow gods go to their gods; who vow
>   Their souls to Pitris go to Pitris; minds
>   To evil Bhuts given o'er sink to the Bhuts;
>   And whoso loveth Me cometh to Me.
>   Whoso shall offer Me in faith and love
>   A leaf, a flower, a fruit, water poured forth,
>   That offering I accept, lovingly made
>   With pious will. Whate'er thou doest, Prince!
>   Eating or sacrificing, giving gifts,
>   Praying or fasting, let it all be done
>   For Me, as Mine. So shalt thou free thyself
>   From Karmabandh, the chain which holdeth men
>   To good and evil issue, so shalt come
>   Safe unto Me-when thou art quit of flesh--
>   By faith and abdication joined to Me!
> 
>   I am alike for all! I know not hate,
>   I know not favour! What is made is Mine!
>   But them that worship Me with love, I love;
>   They are in Me, and I in them!
> 
>   Nay, Prince!
>   If one of evil life turn in his thought
>   Straightly to Me, count him amidst the good;
>   He hath the high way chosen; he shall grow
>   Righteous ere long; he shall attain that peace
>   Which changes not. Thou Prince of India!
>   Be certain none can perish, trusting Me!
>   O Pritha's Son! whoso will turn to Me,
>   Though they be born from the very womb of Sin,
>   Woman or man; sprung of the Vaisya caste
>   Or lowly disregarded Sudra,--all
>   Plant foot upon the highest path; how then
>   The holy Brahmans and My Royal Saints?
>   Ah! ye who into this ill world are come--
>   Fleeting and false--set your faith fast on Me!
>   Fix heart and thought on Me! Adore Me! Bring
>   Offerings to Me! Make Me prostrations! Make
>   Me your supremest joy! and, undivided,
>   Unto My rest your spirits shall be guided.
> 
>   HERE ENDS CHAPTER IX. OF THE BHAGAVAD-GITA,
>   Entitled "Rajavidyarajaguhyayog,"
>   Or "The Book of Religion by the Kingly Knowledge and the Kingly
>   Mystery."
> 
>   CHAPTER X
> 
>   Krishna.[FN#l6]
>   Hear farther yet, thou Long-Armed Lord! these latest words I say--
>   Uttered to bring thee bliss and peace, who lovest Me alway--
>   Not the great company of gods nor kingly Rishis know
>   My Nature, Who have made the gods and Rishis long ago;
>   He only knoweth-only he is free of sin, and wise,
>   Who seeth Me, Lord of the Worlds, with faith-enlightened eyes,
>   Unborn, undying, unbegun. Whatever Natures be
>   To mortal men distributed, those natures spring from Me!
>   Intellect, skill, enlightenment, endurance, self-control,
>   Truthfulness, equability, and grief or joy of soul,
>   And birth and death, and fearfulness, and fearlessness, and shame,
>   And honour, and sweet harmlessness,[FN#17] and peace which is the
>   same
>   Whate'er befalls, and mirth, and tears, and piety, and thrift,
>   And wish to give, and will to help,--all cometh of My gift!
>   The Seven Chief Saints, the Elders Four, the Lordly Manus set--
>   Sharing My work--to rule the worlds, these too did I beget;
>   And Rishis, Pitris, Manus, all, by one thought of My mind;
>   Thence did arise, to fill this world, the races of mankind;
>   Wherefrom who comprehends My Reign of mystic Majesty--
>   That truth of truths--is thenceforth linked in faultless faith to Me:
>   Yea! knowing Me the source of all, by Me all creatures wrought,
>   The wise in spirit cleave to Me, into My Being brought;
>   Hearts fixed on Me; breaths breathed to Me; praising Me, each to each,
>   So have they happiness and peace, with pious thought and speech;
>   And unto these--thus serving well, thus loving ceaselessly--
>   I give a mind of perfect mood, whereby they draw to Me;
>   And, all for love of them, within their darkened souls I dwell,
>   And, with bright rays of wisdom's lamp, their ignorance dispel.
> 
>   Arjuna.
>   Yes! Thou art Parabrahm! The High Abode!
>   The Great Purification! Thou art God
>   Eternal, All-creating, Holy, First,
>   Without beginning! Lord of Lords and Gods!
>   Declared by all the Saints--by Narada,
>   Vyasa Asita, and Devalas;
>   And here Thyself declaring unto me!
>   What Thou hast said now know I to be truth,
>   O Kesava! that neither gods nor men
>   Nor demons comprehend Thy mystery
>   Made manifest, Divinest! Thou Thyself
>   Thyself alone dost know, Maker Supreme!
>   Master of all the living! Lord of Gods!
>   King of the Universe! To Thee alone
>   Belongs to tell the heavenly excellence
>   Of those perfections wherewith Thou dost fill
>   These worlds of Thine; Pervading, Immanent!
>   How shall I learn, Supremest Mystery!
>   To know Thee, though I muse continually?
>   Under what form of Thine unnumbered forms
>   Mayst Thou be grasped? Ah! yet again recount,
>   Clear and complete, Thy great appearances,
>   The secrets of Thy Majesty and Might,
>   Thou High Delight of Men! Never enough
>   Can mine ears drink the Amrit[FN#18] of such words!
> 
>   Krishna.
>   Hanta! So be it! Kuru Prince! I will to thee unfold
>   Some portions of My Majesty, whose powers are manifold!
>   I am the Spirit seated deep in every creature's heart;
>   From Me they come; by Me they live; at My word they depart!
>   Vishnu of the Adityas I am, those Lords of Light;
>   Maritchi of the Maruts, the Kings of Storm and Blight;
>   By day I gleam, the golden Sun of burning cloudless Noon;
>   By Night, amid the asterisms I glide, the dappled Moon!
>   Of Vedas I am Sama-Ved, of gods in Indra's Heaven
>   Vasava; of the faculties to living beings given
>   The mind which apprehends and thinks; of Rudras Sankara;
>   Of Yakshas and of Rakshasas, Vittesh; and Pavaka
>   Of Vasus, and of mountain-peaks Meru; Vrihaspati
>   Know Me 'mid planetary Powers; 'mid Warriors heavenly
>   Skanda; of all the water-floods the Sea which drinketh each,
>   And Bhrigu of the holy Saints, and OM of sacred speech;
>   Of prayers the prayer ye whisper;[FN#19] of hills Himala's snow,
>   And Aswattha, the fig-tree, of all the trees that grow;
>   Of the Devarshis, Narada; and Chitrarath of them
>   That sing in Heaven, and Kapila of Munis, and the gem
>   Of flying steeds, Uchchaisravas, from Amrit-wave which burst;
>   Of elephants Airavata; of males the Best and First;
>   Of weapons Heav'n's hot thunderbolt; of cows white Kamadhuk,
>   From whose great milky udder-teats all hearts' desires are strook;
>   Vasuki of the serpent-tribes, round Mandara entwined;
>   And thousand-fanged Ananta, on whose broad coils reclined
>   Leans Vishnu; and of water-things Varuna; Aryam
>   Of Pitris, and, of those that judge, Yama the Judge I am;
>   Of Daityas dread Prahlada; of what metes days and years,
>   Time's self I am; of woodland-beasts-buffaloes, deers, and bears-
>   The lordly-painted tiger; of birds the vast Garud,
>   The whirlwind 'mid the winds; 'mid chiefs Rama with blood imbrued,
>   Makar 'mid fishes of the sea, and Ganges 'mid the streams;
>   Yea! First, and Last, and Centre of all which is or seems
>   I am, Arjuna! Wisdom Supreme of what is wise,
>   Words on the uttering lips I am, and eyesight of the eyes,
>   And "A" of written characters, Dwandwa[FN#20] of knitted speech,
>   And Endless Life, and boundless Love, whose power sustaineth each;
>   And bitter Death which seizes all, and joyous sudden Birth,
>   Which brings to light all beings that are to be on earth;
>   And of the viewless virtues, Fame, Fortune, Song am I,
>   And Memory, and Patience; and Craft, and Constancy:
>   Of Vedic hymns the Vrihatsam, of metres Gayatri,
>   Of months the Margasirsha, of all the seasons three
>   The flower-wreathed Spring; in dicer's-play the conquering
>   Double-Eight;
>   The splendour of the splendid, and the greatness of the great,
>   Victory I am, and Action! and the goodness of the good,
>   And Vasudev of Vrishni's race, and of this Pandu brood
>   Thyself!--Yea, my Arjuna! thyself; for thou art Mine!
>   Of poets Usana, of saints Vyasa, sage divine;
>   The policy of conquerors, the potency of kings,
>   The great unbroken silence in learning's secret things;
>   The lore of all the learned, the seed of all which springs.
>   Living or lifeless, still or stirred, whatever beings be,
>   None of them is in all the worlds, but it exists by Me!
>   Nor tongue can tell, Arjuna! nor end of telling come
>   Of these My boundless glories, whereof I teach thee some;
>   For wheresoe'er is wondrous work, and majesty, and might,
>   From Me hath all proceeded. Receive thou this aright!
>   Yet how shouldst thou receive, O Prince! the vastness of this word?
>   I, who am all, and made it all, abide its separate Lord!
> 
>   HERE ENDETH CHAPTER X. OF THE BHAGAVAD-GITA,
>   Entitled "Vibhuti Yog,"
>   Or "The Book of Religion by the Heavenly Perfections."
> 
>   CHAPTER XI
> 
>   Arjuna.
>   This, for my soul's peace, have I heard from Thee,
>   The unfolding of the Mystery Supreme
>   Named Adhyatman; comprehending which,
>   My darkness is dispelled; for now I know--
>   O Lotus-eyed![FN#21]--whence is the birth of men,
>   And whence their death, and what the majesties
>   Of Thine immortal rule. Fain would I see,
>   As thou Thyself declar'st it, Sovereign Lord!
>   The likeness of that glory of Thy Form
>   Wholly revealed. O Thou Divinest One!
>   If this can be, if I may bear the sight,
>   Make Thyself visible, Lord of all prayers!
>   Show me Thy very self, the Eternal God!
> 
>   Krishna.
>   Gaze, then, thou Son of Pritha! I manifest for thee
>   Those hundred thousand thousand shapes that clothe my Mystery:
>   I show thee all my semblances, infinite, rich, divine,
>   My changeful hues, my countless forms. See! in this face of mine,
>   Adityas, Vasus, Rudras, Aswins, and Maruts; see
>   Wonders unnumbered, Indian Prince! revealed to none save thee.
>   Behold! this is the Universe!--Look! what is live and dead
>   I gather all in one--in Me! Gaze, as thy lips have said,
>   On GOD ETERNAL, VERY GOD! See Me! see what thou prayest!
> 
>   Thou canst not!--nor, with human eyes, Arjuna! ever mayest!
>   Therefore I give thee sense divine. Have other eyes, new light!
>   And, look! This is My glory, unveiled to mortal sight!
> 
>   Sanjaya.
>   Then, O King! the God, so saying,
>   Stood, to Pritha's Son displaying
>   All the splendour, wonder, dread
>   Of His vast Almighty-head.
>   Out of countless eyes beholding,
>   Out of countless mouths commanding,
>   Countless mystic forms enfolding
>   In one Form: supremely standing
>   Countless radiant glories wearing,
>   Countless heavenly weapons bearing,
>   Crowned with garlands of star-clusters,
>   Robed in garb of woven lustres,
>   Breathing from His perfect Presence
>   Breaths of every subtle essence
>   Of all heavenly odours; shedding
>   Blinding brilliance; overspreading--
>   Boundless, beautiful--all spaces
>   With His all-regarding faces;
>   So He showed! If there should rise
>   Suddenly within the skies
>   Sunburst of a thousand suns
>   Flooding earth with beams undeemed-of,
>   Then might be that Holy One's
>   Majesty and radiance dreamed of!
> 
>   So did Pandu's Son behold
>   All this universe enfold
>   All its huge diversity
>   Into one vast shape, and be
>   Visible, and viewed, and blended
>   In one Body--subtle, splendid,
>   Nameless--th' All-comprehending
>   God of Gods, the Never-Ending
>   Deity!
> 
>   But, sore amazed,
>   Thrilled, o'erfilled, dazzled, and dazed,
>   Arjuna knelt; and bowed his head,
>   And clasped his palms; and cried, and said:
> 
>   Arjuna.
>   Yea! I have seen! I see!
>   Lord! all is wrapped in Thee!
>   The gods are in Thy glorious frame! the creatures
>   Of earth, and heaven, and hell
>   In Thy Divine form dwell,
>   And in Thy countenance shine all the features
> 
>   Of Brahma, sitting lone
>   Upon His lotus-throne;
>   Of saints and sages, and the serpent races
>   Ananta, Vasuki;
>   Yea! mightiest Lord! I see
>   Thy thousand thousand arms, and breasts, and faces,
>   And eyes,--on every side
>   Perfect, diversified;
>   And nowhere end of Thee, nowhere beginning,
>   Nowhere a centre! Shifts--
>   Wherever soul's gaze lifts--
>   Thy central Self, all-wielding, and all-winning!
> 
>   Infinite King! I see
>   The anadem on Thee,
>   The club, the shell, the discus; see Thee burning
>   In beams insufferable,
>   Lighting earth, heaven, and hell
>   With brilliance blazing, glowing, flashing; turning
> 
>   Darkness to dazzling day,
>   Look I whichever way;
>   Ah, Lord! I worship Thee, the Undivided,
>   The Uttermost of thought,
>   The Treasure-Palace wrought
>   To hold the wealth of the worlds; the Shield provided
> 
>   To shelter Virtue's laws;
>   The Fount whence Life's stream draws
>   All waters of all rivers of all being:
>   The One Unborn, Unending:
>   Unchanging and Unblending!
>   With might and majesty, past thought, past seeing!
> 
>   Silver of moon and gold
>   Of sun are glories rolled
>   From Thy great eyes; Thy visage, beaming tender
>   Throughout the stars and skies,
>   Doth to warm life surprise
>   Thy Universe. The worlds are filled with wonder
> 
>   Of Thy perfections! Space
>   Star-sprinkled, and void place
>   From pole to pole of the Blue, from bound to bound,
>   Hath Thee in every spot,
>   Thee, Thee!--Where Thou art not,
>   O Holy, Marvellous Form! is nowhere found!
> 
>   O Mystic, Awful One!
>   At sight of Thee, made known,
>   The Three Worlds quake; the lower gods draw nigh Thee;
>   They fold their palms, and bow
>   Body, and breast, and brow,
>   And, whispering worship, laud and magnify Thee!
> 
>   Rishis and Siddhas cry
>   "Hail! Highest Majesty!"
>   From sage and singer breaks the hymn of glory
>   In dulcet harmony,
>   Sounding the praise of Thee;
>   While countless companies take up the story,
> 
>   Rudras, who ride the storms,
>   Th' Adityas' shining forms,
>   Vasus and Sadhyas, Viswas, Ushmapas;
>   Maruts, and those great Twins
>   The heavenly, fair, Aswins,
>   Gandharvas, Rakshasas, Siddhas, and Asuras,[FN#22]--
> 
>   These see Thee, and revere
>   In sudden-stricken fear;
>   Yea! the Worlds,--seeing Thee with form stupendous,
>   With faces manifold,
>   With eyes which all behold,
>   Unnumbered eyes, vast arms, members tremendous,
> 
>   Flanks, lit with sun and star,
>   Feet planted near and far,
>   Tushes of terror, mouths wrathful and tender;--
>   The Three wide Worlds before Thee
>   Adore, as I adore Thee,
>   Quake, as I quake, to witness so much splendour!
> 
>   I mark Thee strike the skies
>   With front, in wondrous wise
>   Huge, rainbow-painted, glittering; and thy mouth
>   Opened, and orbs which see
>   All things, whatever be
>   In all Thy worlds, east, west, and north and south.
> 
>   O Eyes of God! O Head!
>   My strength of soul is fled,
>   Gone is heart's force, rebuked is mind's desire!
>   When I behold Thee so,
>   With awful brows a-glow,
>   With burning glance, and lips lighted by fire
> 
>   Fierce as those flames which shall
>   Consume, at close of all,
>   Earth, Heaven! Ah me! I see no Earth and Heaven!
>   Thee, Lord of Lords! I see,
>   Thee only-only Thee!
>   Now let Thy mercy unto me be given,
> 
>   Thou Refuge of the World!
>   Lo! to the cavern hurled
>   Of Thy wide-opened throat, and lips white-tushed,
>   I see our noblest ones,
>   Great Dhritarashtra's sons,
>   Bhishma, Drona, and Karna, caught and crushed!
> 
>   The Kings and Chiefs drawn in,
>   That gaping gorge within;
>   The best of both these armies torn and riven!
>   Between Thy jaws they lie
>   Mangled full bloodily,
>   Ground into dust and death! Like streams down-driven
> 
>   With helpless haste, which go
>   In headlong furious flow
>   Straight to the gulfing deeps of th' unfilled ocean,
>   So to that flaming cave
>   Those heroes great and brave
>   Pour, in unending streams, with helpless motion!
> 
>   Like moths which in the night
>   Flutter towards a light,
>   Drawn to their fiery doom, flying and dying,
>   So to their death still throng,
>   Blind, dazzled, borne along
>   Ceaselessly, all those multitudes, wild flying!
> 
>   Thou, that hast fashioned men,
>   Devourest them again,
>   One with another, great and small, alike!
>   The creatures whom Thou mak'st,
>   With flaming jaws Thou tak'st,
>   Lapping them up! Lord God! Thy terrors strike
> 
>   From end to end of earth,
>   Filling life full, from birth
>   To death, with deadly, burning, lurid dread!
>   Ah, Vishnu! make me know
>   Why is Thy visage so?
>   Who art Thou, feasting thus upon Thy dead?
> 
>   Who? awful Deity!
>   I bow myself to Thee,
>   Namostu Te, Devavara! Prasid![FN#23]
>   O Mightiest Lord! rehearse
>   Why hast Thou face so fierce?
>   Whence doth this aspect horrible proceed?
> 
>   Krishna.
>   Thou seest Me as Time who kills,
>   Time who brings all to doom,
>   The Slayer Time, Ancient of Days, come hither to consume;
>   Excepting thee, of all these hosts of hostile chiefs arrayed,
>   There stands not one shall leave alive the battlefield! Dismayed
>   No longer be! Arise! obtain renown! destroy thy foes!
>   Fight for the kingdom waiting thee when thou hast vanquished those.
>   By Me they fall--not thee! the stroke of death is dealt them now,
>   Even as they show thus gallantly; My instrument art thou!
>   Strike, strong-armed Prince, at Drona! at Bhishma strike! deal death
>   On Karna, Jyadratha; stay all their warlike breath!
>   'Tis I who bid them perish! Thou wilt but slay the slain;
>   Fight! they must fall, and thou must live, victor upon this plain!
> 
>   Sanjaya.
>   Hearing mighty Keshav's word,
>   Tremblingly that helmed Lord
>   Clasped his lifted palms, and--praying
>   Grace of Krishna--stood there, saying,
>   With bowed brow and accents broken,
>   These words, timorously spoken:
> 
>   Arjuna.
>   Worthily, Lord of Might!
>   The whole world hath delight
>   In Thy surpassing power, obeying Thee;
>   The Rakshasas, in dread
>   At sight of Thee, are sped
>   To all four quarters; and the company
> 
>   Of Siddhas sound Thy name.
>   How should they not proclaim
>   Thy Majesties, Divinest, Mightiest?
>   Thou Brahm, than Brahma greater!
>   Thou Infinite Creator!
>   Thou God of gods, Life's Dwelling-place and Rest!
> 
>   Thou, of all souls the Soul!
>   The Comprehending Whole!
>   Of being formed, and formless being the Framer;
>   O Utmost One! O Lord!
>   Older than eld, Who stored
>   The worlds with wealth of life! O Treasure-Claimer,
> 
>   Who wottest all, and art
>   Wisdom Thyself! O Part
>   In all, and All; for all from Thee have risen
>   Numberless now I see
>   The aspects are of Thee!
>   Vayu[FN#24] Thou art, and He who keeps the prison
> 
>   Of Narak, Yama dark;
>   And Agni's shining spark;
>   Varuna's waves are Thy waves. Moon and starlight
>   Are Thine! Prajapati
>   Art Thou, and 'tis to Thee
>   They knelt in worshipping the old world's far light,
> 
>   The first of mortal men.
>   Again, Thou God! again
>   A thousand thousand times be magnified!
>   Honour and worship be--
>   Glory and praise,--to Thee
>   Namo, Namaste, cried on every side;
> 
>   Cried here, above, below,
>   Uttered when Thou dost go,
>   Uttered where Thou dost come! Namo! we call;
>   Namostu! God adored!
>   Namostu! Nameless Lord!
>   Hail to Thee! Praise to Thee! Thou One in all;
> 
>   For Thou art All! Yea, Thou!
>   Ah! if in anger now
>   Thou shouldst remember I did think Thee Friend,
>   Speaking with easy speech,
>   As men use each to each;
>   Did call Thee "Krishna," "Prince," nor comprehend
> 
>   Thy hidden majesty,
>   The might, the awe of Thee;
>   Did, in my heedlessness, or in my love,
>   On journey, or in jest,
>   Or when we lay at rest,
>   Sitting at council, straying in the grove,
> 
>   Alone, or in the throng,
>   Do Thee, most Holy! wrong,
>   Be Thy grace granted for that witless sin!
>   For Thou art, now I know,
>   Father of all below,
>   Of all above, of all the worlds within
> 
>   Guru of Gurus; more
>   To reverence and adore
>   Than all which is adorable and high!
>   How, in the wide worlds three
>   Should any equal be?
>   Should any other share Thy Majesty?
> 
>   Therefore, with body bent
>   And reverent intent,
>   I praise, and serve, and seek Thee, asking grace.
>   As father to a son,
>   As friend to friend, as one
>   Who loveth to his lover, turn Thy face
> 
>   In gentleness on me!
>   Good is it I did see
>   This unknown marvel of Thy Form! But fear
>   Mingles with joy! Retake,
>   Dear Lord! for pity's sake
>   Thine earthly shape, which earthly eyes may bear!
> 
>   Be merciful, and show
>   The visage that I know;
>   Let me regard Thee, as of yore, arrayed
>   With disc and forehead-gem,
>   With mace and anadem,
>   Thou that sustainest all things! Undismayed
> 
>   Let me once more behold
>   The form I loved of old,
>   Thou of the thousand arms and countless eyes!
>   This frightened heart is fain
>   To see restored again
>   My Charioteer, in Krishna's kind disguise.
> 
>   Krishna.
>   Yea! thou hast seen, Arjuna! because I loved thee well,
>   The secret countenance of Me, revealed by mystic spell,
>   Shining, and wonderful, and vast, majestic, manifold,
>   Which none save thou in all the years had favour to behold;
>   For not by Vedas cometh this, nor sacrifice, nor alms,
>   Nor works well-done, nor penance long, nor prayers, nor chaunted
>   psalms,
>   That mortal eyes should bear to view the Immortal Soul unclad,
>   Prince of the Kurus! This was kept for thee alone! Be glad!
>   Let no more trouble shake thy heart, because thine eyes have seen
>   My terror with My glory. As I before have been
>   So will I be again for thee; with lightened heart behold!
>   Once more I am thy Krishna, the form thou knew'st of old!
> 
>   Sanjaya.
>   These words to Arjuna spake
>   Vasudev, and straight did take
>   Back again the semblance dear
>   Of the well-loved charioteer;
>   Peace and joy it did restore
>   When the Prince beheld once more
>   Mighty BRAHMA's form and face
>   Clothed in Krishna's gentle grace.
> 
>   Arjuna.
>   Now that I see come back, Janardana!
>   This friendly human frame, my mind can think
>   Calm thoughts once more; my heart beats still again!
> 
>   Krishna.
>   Yea! it was wonderful and terrible
>   To view me as thou didst, dear Prince! The gods
>   Dread and desire continually to view!
>   Yet not by Vedas, nor from sacrifice,
>   Nor penance, nor gift-giving, nor with prayer
>   Shall any so behold, as thou hast seen!
>   Only by fullest service, perfect faith,
>   And uttermost surrender am I known
>   And seen, and entered into, Indian Prince!
>   Who doeth all for Me; who findeth Me
>   In all; adoreth always; loveth all
>   Which I have made, and Me, for Love's sole end
>   That man, Arjuna! unto Me doth wend.
> 
>   HERE ENDETH CHAPTER XI. OF THE BHAGAVAD-GITA,
>   Entitled "Viswarupadarsanam,"
>   Or "The Book of the Manifesting of the One and Manifold."
> 
>   CHAPTER XII
> 
>   Arjuna.
>   Lord! of the men who serve Thee--true in heart--
>   As God revealed; and of the men who serve,
>   Worshipping Thee Unrevealed, Unbodied, Far,
>   Which take the better way of faith and life?
> 
>   Krishna.
>   Whoever serve Me--as I show Myself--
>   Constantly true, in full devotion fixed,
>   Those hold I very holy. But who serve--
>   Worshipping Me The One, The Invisible,
>   The Unrevealed, Unnamed, Unthinkable,
>   Uttermost, All-pervading, Highest, Sure--
>   Who thus adore Me, mastering their sense,
>   Of one set mind to all, glad in all good,
>   These blessed souls come unto Me.
> 
>   Yet, hard
>   The travail is for such as bend their minds
>   To reach th' Unmanifest That viewless path
>   Shall scarce be trod by man bearing the flesh!
>   But whereso any doeth all his deeds
>   Renouncing self for Me, full of Me, fixed
>   To serve only the Highest, night and day
>   Musing on Me--him will I swiftly lift
>   Forth from life's ocean of distress and death,
>   Whose soul clings fast to Me. Cling thou to Me!
>   Clasp Me with heart and mind! so shalt thou dwell
>   Surely with Me on high. But if thy thought
>   Droops from such height; if thou be'st weak to set
>   Body and soul upon Me constantly,
>   Despair not! give Me lower service! seek
>   To reach Me, worshipping with steadfast will;
>   And, if thou canst not worship steadfastly,
>   Work for Me, toil in works pleasing to Me!
>   For he that laboureth right for love of Me
>   Shall finally attain! But, if in this
>   Thy faint heart fails, bring Me thy failure! find
>   Refuge in Me! let fruits of labour go,
>   Renouncing hope for Me, with lowliest heart,
>   So shalt thou come; for, though to know is more
>   Than diligence, yet worship better is
>   Than knowing, and renouncing better still.
>   Near to renunciation--very near--
>   Dwelleth Eternal Peace!
> 
>   Who hateth nought
>   Of all which lives, living himself benign,
>   Compassionate, from arrogance exempt,
>   Exempt from love of self, unchangeable
>   By good or ill; patient, contented, firm
>   In faith, mastering himself, true to his word,
>   Seeking Me, heart and soul; vowed unto Me,--
>   That man I love! Who troubleth not his kind,
>   And is not troubled by them; clear of wrath,
>   Living too high for gladness, grief, or fear,
>   That man I love! Who, dwelling quiet-eyed,[FN#25]
>   Stainless, serene, well-balanced, unperplexed,
>   Working with Me, yet from all works detached,
>   That man I love! Who, fixed in faith on Me,
>   Dotes upon none, scorns none; rejoices not,
>   And grieves not, letting good or evil hap
>   Light when it will, and when it will depart,
>   That man I love! Who, unto friend and foe
>   Keeping an equal heart, with equal mind
>   Bears shame and glory; with an equal peace
>   Takes heat and cold, pleasure and pain; abides
>   Quit of desires, hears praise or calumny
>   In passionless restraint, unmoved by each;
>   Linked by no ties to earth, steadfast in Me,
>   That man I love! But most of all I love
>   Those happy ones to whom 'tis life to live
>   In single fervid faith and love unseeing,
>   Drinking the blessed Amrit of my Being!
> 
>   HERE ENDETH CHAPTER XII. OF THE BHAGAVAD-GITA,
>   Entitled "Bhaktiyog,"
>   Or"The Book of the Religion of Faith."
> 
>   CHAPTER XIII
> 
>   Arjuna.
>   Now would I hear, O gracious Kesava![FN#26]
>   Of Life which seems, and Soul beyond, which sees,
>   And what it is we know-or think to know.
> 
>   Krishna.
>   Yea! Son of Kunti! for this flesh ye see
>   Is Kshetra, is the field where Life disports;
>   And that which views and knows it is the Soul,
>   Kshetrajna. In all "fields," thou Indian prince!
>   I am Kshetrajna. I am what surveys!
>   Only that knowledge knows which knows the known
>   By the knower![FN#27] What it is, that "field" of life,
>   What qualities it hath, and whence it is,
>   And why it changeth, and the faculty
>   That wotteth it, the mightiness of this,
>   And how it wotteth-hear these things from Me!
> 
>   .     .     .     .     .     .     .     .     .     .     .     .[FN#28]
> 
>   The elements, the conscious life, the mind,
>   The unseen vital force, the nine strange gates
>   Of the body, and the five domains of sense;
>   Desire, dislike, pleasure and pain, and thought
>   Deep-woven, and persistency of being;
>   These all are wrought on Matter by the Soul!
> 
>   Humbleness, truthfulness, and harmlessness,
>   Patience and honour, reverence for the wise.
>   Purity, constancy, control of self,
>   Contempt of sense-delights, self-sacrifice,
>   Perception of the certitude of ill
>   In birth, death, age, disease, suffering, and sin;
>   Detachment, lightly holding unto home,
>   Children, and wife, and all that bindeth men;
>   An ever-tranquil heart in fortunes good
>   And fortunes evil, with a will set firm
>   To worship Me--Me only! ceasing not;
>   Loving all solitudes, and shunning noise
>   Of foolish crowds; endeavours resolute
>   To reach perception of the Utmost Soul,
>   And grace to understand what gain it were
>   So to attain,--this is true Wisdom, Prince!
>   And what is otherwise is ignorance!
> 
>   Now will I speak of knowledge best to know-
>   That Truth which giveth man Amrit to drink,
>   The Truth of HIM, the Para-Brahm, the All,
>   The Uncreated;; not Asat, not Sat,
>   Not Form, nor the Unformed; yet both, and more;--
>   Whose hands are everywhere, and everywhere
>   Planted His feet, and everywhere His eyes
>   Beholding, and His ears in every place
>   Hearing, and all His faces everywhere
>   Enlightening and encompassing His worlds.
>   Glorified in the senses He hath given,
>   Yet beyond sense He is; sustaining all,
>   Yet dwells He unattached: of forms and modes
>   Master, yet neither form nor mode hath He;
>   He is within all beings--and without--
>   Motionless, yet still moving; not discerned
>   For subtlety of instant presence; close
>   To all, to each; yet measurelessly far!
>   Not manifold, and yet subsisting still
>   In all which lives; for ever to be known
>   As the Sustainer, yet, at the End of Times,
>   He maketh all to end--and re-creates.
>   The Light of Lights He is, in the heart of the Dark
>   Shining eternally. Wisdom He is
>   And Wisdom's way, and Guide of all the wise,
>   Planted in every heart.
> 
>   So have I told
>   Of Life's stuff, and the moulding, and the lore
>   To comprehend. Whoso, adoring Me,
>   Perceiveth this, shall surely come to Me!
> 
>   Know thou that Nature and the Spirit both
>   Have no beginning! Know that qualities
>   And changes of them are by Nature wrought;
>   That Nature puts to work the acting frame,
>   But Spirit doth inform it, and so cause
>   Feeling of pain and pleasure. Spirit, linked
>   To moulded matter, entereth into bond
>   With qualities by Nature framed, and, thus
>   Married to matter, breeds the birth again
>   In good or evil yonis.[FN#29]
> 
>   Yet is this
>   Yea! in its bodily prison!--Spirit pure,
>   Spirit supreme; surveying, governing,
>   Guarding, possessing; Lord and Master still
>   PURUSHA, Ultimate, One Soul with Me.
> 
>   Whoso thus knows himself, and knows his soul
>   PURUSHA, working through the qualities
>   With Nature's modes, the light hath come for him!
>   Whatever flesh he bears, never again
>   Shall he take on its load. Some few there be
>   By meditation find the Soul in Self
>   Self-schooled; and some by long philosophy
>   And holy life reach thither; some by works:
>   Some, never so attaining, hear of light
>   From other lips, and seize, and cleave to it
>   Worshipping; yea! and those--to teaching true--
>   Overpass Death!
> 
>   Wherever, Indian Prince!
>   Life is--of moving things, or things unmoved,
>   Plant or still seed--know, what is there hath grown
>   By bond of Matter and of Spirit: Know
>   He sees indeed who sees in all alike
>   The living, lordly Soul; the Soul Supreme,
>   Imperishable amid the Perishing:
>   For, whoso thus beholds, in every place,
>   In every form, the same, one, Living Life,
>   Doth no more wrongfulness unto himself,
>   But goes the highest road which brings to bliss.
>   Seeing, he sees, indeed, who sees that works
>   Are Nature's wont, for Soul to practise by
>   Acting, yet not the agent; sees the mass
>   Of separate living things--each of its kind--
>   Issue from One, and blend again to One:
>   Then hath he BRAHMA, he attains!
> 
>   O Prince!
>   That Ultimate, High Spirit, Uncreate,
>   Unqualified, even when it entereth flesh
>   Taketh no stain of acts, worketh in nought!
>   Like to the ethereal air, pervading all,
>   Which, for sheer subtlety, avoideth taint,
>   The subtle Soul sits everywhere, unstained:
>   Like to the light of the all-piercing sun
>   [Which is not changed by aught it shines upon,]
>   The Soul's light shineth pure in every place;
>   And they who, by such eye of wisdom, see
>   How Matter, and what deals with it, divide;
>   And how the Spirit and the flesh have strife,
>   Those wise ones go the way which leads to Life!
> 
>   HERE ENDS CHAPTER XIII. OF THE BHAGAVAD-GITA,
>   Entitled "Kshetrakshetrajnavibhagayog,"
>   Or "The Book of Religion by Separation of Matter and Spirit."
> 
>   CHAPTER XIV
> 
>   Krishna.
>   Yet farther will I open unto thee
>   This wisdom of all wisdoms, uttermost,
>   The which possessing, all My saints have passed
>   To perfectness. On such high verities
>   Reliant, rising into fellowship
>   With Me, they are not born again at birth
>   Of Kalpas, nor at Pralyas suffer change!
> 
>   This Universe the womb is where I plant
>   Seed of all lives! Thence, Prince of India, comes
>   Birth to all beings! Whoso, Kunti's Son!
>   Mothers each mortal form, Brahma conceives,
>   And I am He that fathers, sending seed!
> 
>   Sattwan, Rajas, and Tamas, so are named
>   The qualities of Nature, "Soothfastness,"
>   "Passion," and "Ignorance." These three bind down
>   The changeless Spirit in the changeful flesh.
>   Whereof sweet "Soothfastness," by purity
>   Living unsullied and enlightened, binds
>   The sinless Soul to happiness and truth;
>   And Passion, being kin to appetite,
>   And breeding impulse and propensity,
>   Binds the embodied Soul, O Kunti's Son!
>   By tie of works. But Ignorance, begot
>   Of Darkness, blinding mortal men, binds down
>   Their souls to stupor, sloth, and drowsiness.
>   Yea, Prince of India! Soothfastness binds souls
>   In pleasant wise to flesh; and Passion binds
>   By toilsome strain; but Ignorance, which blots
>   The beams of wisdom, binds the soul to sloth.
>   Passion and Ignorance, once overcome,
>   Leave Soothfastness, O Bharata! Where this
>   With Ignorance are absent, Passion rules;
>   And Ignorance in hearts not good nor quick.
>   When at all gateways of the Body shines
>   The Lamp of Knowledge, then may one see well
>   Soothfastness settled in that city reigns;
>   Where longing is, and ardour, and unrest,
>   Impulse to strive and gain, and avarice,
>   Those spring from Passion--Prince!--engrained; and where
>   Darkness and dulness, sloth and stupor are,
>   'Tis Ignorance hath caused them, Kuru Chief!
> 
>   Moreover, when a soul departeth, fixed
>   In Soothfastness, it goeth to the place--
>   Perfect and pure--of those that know all Truth.
>   If it departeth in set habitude
>   Of Impulse, it shall pass into the world
>   Of spirits tied to works; and, if it dies
>   In hardened Ignorance, that blinded soul
>   Is born anew in some unlighted womb.
> 
>   The fruit of Soothfastness is true and sweet;
>   The fruit of lusts is pain and toil; the fruit
>   Of Ignorance is deeper darkness. Yea!
>   For Light brings light, and Passion ache to have;
>   And gloom, bewilderments, and ignorance
>   Grow forth from Ignorance. Those of the first
>   Rise ever higher; those of the second mode
>   Take a mid place; the darkened souls sink back
>   To lower deeps, loaded with witlessness!
> 
>   When, watching life, the living man perceives
>   The only actors are the Qualities,
>   And knows what rules beyond the Qualities,
>   Then is he come nigh unto Me!
> 
>   The Soul,
>   Thus passing forth from the Three Qualities--
>   Whereby arise all bodies--overcomes
>   Birth, Death, Sorrow, and Age; and drinketh deep
>   The undying wine of Amrit.
> 
>   Arjuna.
>   Oh, my Lord!
>   Which be the signs to know him that hath gone
>   Past the Three Modes? How liveth he? What way
>   Leadeth him safe beyond the threefold Modes?
> 
>   Krishna.
>   He who with equanimity surveys
>   Lustre of goodness, strife of passion, sloth
>   Of ignorance, not angry if they are,
>   Not wishful when they are not: he who sits
>   A sojourner and stranger in their midst
>   Unruffled, standing off, saying--serene--
>   When troubles break, "These be the Qualities!"
>   He unto whom--self-centred--grief and joy
>   Sound as one word; to whose deep-seeing eyes
>   The clod, the marble, and the gold are one;
>   Whose equal heart holds the same gentleness
>   For lovely and unlovely things, firm-set,
>   Well-pleased in praise and dispraise; satisfied
>   With honour or dishonour; unto friends
>   And unto foes alike in tolerance;
>   Detached from undertakings,--he is named
>   Surmounter of the Qualities!
> 
>   And such--
>   With single, fervent faith adoring Me,
>   Passing beyond the Qualities, conforms
>   To Brahma, and attains Me!
> 
>   For I am
>   That whereof Brahma is the likeness! Mine
>   The Amrit is; and Immortality
>   Is mine; and mine perfect Felicity!
> 
>   HERE ENDS CHAPTER XIV. OF THE BHAGAVAD-GITA
>   Entitled "Gunatrayavibhagayog,"
>   Or "The Book of Religion by Separation from the Qualities."
> 
>   CHAPTER XV
> 
>   Krishna.
>   Men call the Aswattha,--the Banyan-tree,--
>   Which hath its boughs beneath, its roots above,--
>   The ever-holy tree. Yea! for its leaves
>   Are green and waving hymns which whisper Truth!
>   Who knows the Aswattha, knows Veds, and all.
> 
>   Its branches shoot to heaven and sink to earth,[FN#30]
>   Even as the deeds of men, which take their birth
>     From qualities: its silver sprays and blooms,
>   And all the eager verdure of its girth,
>   Leap to quick life at kiss of sun and air,
>   As men's lives quicken to the temptings fair
>     Of wooing sense: its hanging rootlets seek
>   The soil beneath, helping to hold it there,
> 
>   As actions wrought amid this world of men
>   Bind them by ever-tightening bonds again.
>     If ye knew well the teaching of the Tree,
>   What its shape saith; and whence it springs; and, then
> 
>   How it must end, and all the ills of it,
>   The axe of sharp Detachment ye would whet,
>     And cleave the clinging snaky roots, and lay
>   This Aswattha of sense-life low,--to set
> 
>   New growths upspringing to that happier sky,--
>   Which they who reach shall have no day to die,
>     Nor fade away, nor fall--to Him, I mean,
>   FATHER and FIRST, Who made the mystery
> 
>   Of old Creation; for to Him come they
>   From passion and from dreams who break away;
>     Who part the bonds constraining them to flesh,
>   And,--Him, the Highest, worshipping alway--
> 
>   No longer grow at mercy of what breeze
>   Of summer pleasure stirs the sleeping trees,
>     What blast of tempest tears them, bough and stem
>   To the eternal world pass such as these!
> 
>   Another Sun gleams there! another Moon!
>   Another Light,--not Dusk, nor Dawn, nor Noon--
>     Which they who once behold return no more;
>   They have attained My rest, life's Utmost boon!
> 
>   When, in this world of manifested life,
>   The undying Spirit, setting forth from Me,
>   Taketh on form, it draweth to itself
>   From Being's storehouse,--which containeth all,--
>   Senses and intellect. The Sovereign Soul
>   Thus entering the flesh, or quitting it,
>   Gathers these up, as the wind gathers scents,
>   Blowing above the flower-beds. Ear and Eye,
>   And Touch and Taste, and Smelling, these it takes,--
>   Yea, and a sentient mind;--linking itself
>   To sense-things so.
> 
>   The unenlightened ones
>   Mark not that Spirit when he goes or comes,
>   Nor when he takes his pleasure in the form,
>   Conjoined with qualities; but those see plain
>   Who have the eyes to see. Holy souls see
>   Which strive thereto. Enlightened, they perceive
>   That Spirit in themselves; but foolish ones,
>   Even though they strive, discern not, having hearts
>   Unkindled, ill-informed!
> 
>   Know, too, from Me
>   Shineth the gathered glory of the suns
>   Which lighten all the world: from Me the moons
>   Draw silvery beams, and fire fierce loveliness.
>   I penetrate the clay, and lend all shapes
>   Their living force; I glide into the plant--
>   Root, leaf, and bloom--to make the woodlands green
>   With springing sap. Becoming vital warmth,
>   I glow in glad, respiring frames, and pass,
>   With outward and with inward breath, to feed
>   The body by all meats.[FN#31]
> 
>   For in this world
>   Being is twofold: the Divided, one;
>   The Undivided, one. All things that live
>   Are "the Divided." That which sits apart,
>   "The Undivided."
> 
>   Higher still is He,
>   The Highest, holding all, whose Name is LORD,
>   The Eternal, Sovereign, First! Who fills all worlds,
>   Sustaining them. And--dwelling thus beyond
>   Divided Being and Undivided--I
>   Am called of men and Vedas, Life Supreme,
>   The PURUSHOTTAMA.
> 
>   Who knows Me thus,
>   With mind unclouded, knoweth all, dear Prince!
>   And with his whole soul ever worshippeth Me.
> 
>   Now is the sacred, secret Mystery
>   Declared to thee! Who comprehendeth this
>   Hath wisdom! He is quit of works in bliss!
> 
>   HERE ENDS CHAPTER XV. OF THE BHAGAVAD-GITA
>   Entitled "Purushottamapraptiyog,"
>   Or "The Book of Religion by attaining the Supreme."
> 
>   CHAPTER XVI
> 
>   Krishna.
>   Fearlessness, singleness of soul, the will
>   Always to strive for wisdom; opened hand
>   And governed appetites; and piety,
>   And love of lonely study; humbleness,
>   Uprightness, heed to injure nought which lives,
>   Truthfulness, slowness unto wrath, a mind
>   That lightly letteth go what others prize;
>   And equanimity, and charity
>   Which spieth no man's faults; and tenderness
>   Towards all that suffer; a contented heart,
>   Fluttered by no desires; a bearing mild,
>   Modest, and grave, with manhood nobly mixed,
>   With patience, fortitude, and purity;
>   An unrevengeful spirit, never given
>   To rate itself too high;--such be the signs,
>   O Indian Prince! of him whose feet are set
>   On that fair path which leads to heavenly birth!
> 
>   Deceitfulness, and arrogance, and pride,
>   Quickness to anger, harsh and evil speech,
>   And ignorance, to its own darkness blind,--
>   These be the signs, My Prince! of him whose birth
>   Is fated for the regions of the vile.[FN#32]
> 
>   The Heavenly Birth brings to deliverance,
>   So should'st thou know! The birth with Asuras
>   Brings into bondage. Be thou joyous, Prince!
>   Whose lot is set apart for heavenly Birth.
> 
>   Two stamps there are marked on all living men,
>   Divine and Undivine; I spake to thee
>   By what marks thou shouldst know the Heavenly Man,
>   Hear from me now of the Unheavenly!
> 
>   They comprehend not, the Unheavenly,
>   How Souls go forth from Me; nor how they come
>   Back unto Me: nor is there Truth in these,
>   Nor purity, nor rule of Life. "This world
>   Hath not a Law, nor Order, nor a Lord,"
>   So say they: "nor hath risen up by Cause
>   Following on Cause, in perfect purposing,
>   But is none other than a House of Lust."
>   And, this thing thinking, all those ruined ones--
>   Of little wit, dark-minded--give themselves
>   To evil deeds, the curses of their kind.
>   Surrendered to desires insatiable,
>   Full of deceitfulness, folly, and pride,
>   In blindness cleaving to their errors, caught
>   Into the sinful course, they trust this lie
>   As it were true--this lie which leads to death--
>   Finding in Pleasure all the good which is,
>   And crying "Here it finisheth!"
> 
>   Ensnared
>   In nooses of a hundred idle hopes,
>   Slaves to their passion and their wrath, they buy
>   Wealth with base deeds, to glut hot appetites;
>   "Thus much, to-day," they say, "we gained! thereby
>   Such and such wish of heart shall have its fill;
>   And this is ours! and th' other shall be ours!
>   To-day we slew a foe, and we will slay
>   Our other enemy to-morrow! Look!
>   Are we not lords? Make we not goodly cheer?
>   Is not our fortune famous, brave, and great?
>   Rich are we, proudly born! What other men
>   Live like to us? Kill, then, for sacrifice!
>   Cast largesse, and be merry!" So they speak
>   Darkened by ignorance; and so they fall--
>   Tossed to and fro with projects, tricked, and bound
>   In net of black delusion, lost in lusts--
>   Down to foul Naraka. Conceited, fond,
>   Stubborn and proud, dead-drunken with the wine
>   Of wealth, and reckless, all their offerings
>   Have but a show of reverence, being not made
>   In piety of ancient faith. Thus vowed
>   To self-hood, force, insolence, feasting, wrath,
>   These My blasphemers, in the forms they wear
>   And in the forms they breed, my foemen are,
>   Hateful and hating; cruel, evil, vile,
>   Lowest and least of men, whom I cast down
>   Again, and yet again, at end of lives,
>   Into some devilish womb, whence--birth by birth--
>   The devilish wombs re-spawn them, all beguiled;
>   And, till they find and worship Me, sweet Prince!
>   Tread they that Nether Road.
> 
>   The Doors of Hell
>   Are threefold, whereby men to ruin pass,--
>   The door of Lust, the door of Wrath, the door
>   Of Avarice. Let a man shun those three!
>   He who shall turn aside from entering
>   All those three gates of Narak, wendeth straight
>   To find his peace, and comes to Swarga's gate.
> 
>   .     .     .     .     .     .     .     .     .     .     .     .[FN#33]
> 
>   HERE ENDETH CHAPTER XVI. OF THE BHAGAVAD-GITA,
>   Entitled  "Daivasarasaupadwibhagayog,"
>   Or "The Book of the Separateness of the Divine and Undivine."
> 
>   CHAPTER XVII
> 
>   Arjuna.
>   If men forsake the holy ordinance,
>   Heedless of Shastras, yet keep faith at heart
>   And worship, what shall be the state of those,
>   Great Krishna! Sattwan, Rajas, Tamas? Say!
> 
>   Krishna.
>   Threefold the faith is of mankind and springs
>   From those three qualities,--becoming "true,"
>   Or "passion-stained," or "dark," as thou shalt hear!
> 
>   The faith of each believer, Indian Prince!
>   Conforms itself to what he truly is.
>   Where thou shalt see a worshipper, that one
>   To what he worships lives  assimilate,
>   [Such as the shrine, so is the votary,]
>   The "soothfast" souls adore true gods; the souls
>   Obeying Rajas worship Rakshasas[FN#34]
>   Or Yakshas; and the men of Darkness pray
>   To Pretas and to Bhutas.[FN#35] Yea, and those
>   Who  practise bitter penance, not enjoined
>   By rightful rule--penance which hath its root
>   In self-sufficient, proud hypocrisies--
>   Those men, passion-beset, violent, wild,
>   Torturing--the witless ones--My elements
>   Shut in fair company within their flesh,
>   (Nay, Me myself, present within the flesh!)
>   Know them to devils devoted, not to Heaven!
>   For like as foods are threefold for mankind
>   In nourishing, so is there threefold way
>   Of worship, abstinence, and almsgiving!
>   Hear this of Me! there is a food which brings
>   Force, substance, strength, and health, and joy to live,
>   Being well-seasoned, cordial, comforting,
>   The "Soothfast" meat. And there be foods which bring
>   Aches and unrests, and burning blood, and grief,
>   Being too biting, heating, salt, and sharp,
>   And therefore craved by too strong appetite.
>   And there is foul food--kept from over-night,[FN#36]
>   Savourless, filthy, which the foul will eat,
>   A feast of rottenness, meet for the lips
>   Of such as love the "Darkness."
> 
>   Thus with rites;--
>   A sacrifice not for rewardment made,
>   Offered in rightful wise, when he who vows
>   Sayeth, with heart devout, "This I should do!"
>   Is "Soothfast" rite. But sacrifice for gain,
>   Offered for good repute, be sure that this,
>   O Best of Bharatas! is Rajas-rite,
>   With stamp of "passion." And a sacrifice
>   Offered against the laws, with no due dole
>   Of food-giving, with no accompaniment
>   Of hallowed hymn, nor largesse to the priests,
>   In faithless celebration, call it vile,
>   The deed of "Darkness!"--lost!
> 
>   Worship of gods
>   Meriting worship; lowly reverence
>   Of Twice-borns, Teachers, Elders; Purity,
>   Rectitude, and the Brahmacharya's vow,
>   And not to injure any helpless thing,--
>   These make a true religiousness of Act.
> 
>   Words causing no man woe, words ever true,
>   Gentle and pleasing words, and those ye say
>   In murmured reading of a Sacred Writ,--
>   These make the true religiousness of Speech.
> 
>   Serenity of soul, benignity,
>   Sway of the silent Spirit, constant stress
>   To sanctify the Nature,--these things make
>   Good rite, and true religiousness of Mind.
> 
>   Such threefold faith, in highest piety
>   Kept, with no hope of gain, by hearts devote,
>   Is perfect work of Sattwan, true belief.
> 
>   Religion shown in act of proud display
>   To win good entertainment, worship, fame,
>   Such--say I--is of Rajas, rash and vain.
> 
>   Religion followed by a witless will
>   To torture self, or come at power to hurt
>   Another,--'tis of Tamas, dark and ill.
> 
>   The gift lovingly given, when one shall say
>   "Now must I gladly give!" when he who takes
>   Can render nothing back; made in due place,
>   Due time, and to a meet recipient,
>   Is gift of Sattwan, fair and profitable.
> 
>   The gift selfishly given, where to receive
>   Is hoped again, or when some end is sought,
>   Or where the gift is proffered with a grudge,
>   This is of Rajas, stained with impulse, ill.
> 
>   The gift churlishly flung, at evil time,
>   In wrongful place, to base recipient,
>   Made in disdain or harsh unkindliness,
>   Is gift of Tamas, dark; it doth not bless![FN#37]
> 
>   HERE ENDETH CHAPTER XVII. OF THE  BHAGAVAD-GITA,
>   Entitled "Sraddhatrayavibhagayog,"
>   Or "The Book of Religion by the Threefold Kinds of Faith."
> 
>   CHAPTER XVIII
> 
>   Arjuna.
>   Fain would I better know, Thou Glorious One!
>   The very truth--Heart's Lord!--of Sannyas,
>   Abstention; and  enunciation, Lord!
>   Tyaga; and what separates these twain!
> 
>   Krishna.
>   The poets rightly teach that Sannyas
>   Is the foregoing of all acts which spring
>   Out of desire; and their wisest say
>   Tyaga is renouncing fruit of acts.
> 
>   There be among the saints some who have held
>   All action sinful, and to be renounced;
>   And some who answer, "Nay! the goodly acts--
>   As worship, penance, alms--must be performed!"
>   Hear now My sentence, Best of Bharatas!
> 
>   'Tis well set forth, O Chaser of thy Foes!
>   Renunciation is of threefold form,
>   And Worship, Penance, Alms, not to be stayed;
>   Nay, to be gladly done; for all those three
>   Are purifying waters for true souls!
> 
>   Yet must be practised even those high works
>   In yielding up attachment, and all fruit
>   Produced by works. This is My judgment, Prince!
>   This My insuperable and fixed decree!
> 
>   Abstaining from a work by right prescribed
>   Never is meet! So to abstain doth spring
>   From "Darkness," and Delusion teacheth it.
>   Abstaining from a work grievous to flesh,
>   When one saith "'Tis unpleasing!" this is null!
>   Such an one acts from "passion;" nought of gain
>   Wins his Renunciation! But, Arjun!
>   Abstaining from attachment to the work,
>   Abstaining from rewardment in the work,
>   While yet one doeth it full faithfully,
>   Saying, "Tis right to do!" that is "true " act
>   And abstinence! Who doeth duties so,
>   Unvexed if his work fail, if it succeed
>   Unflattered, in his own heart justified,
>   Quit of debates and doubts, his is "true" act:
>   For, being in the body, none may stand
>   Wholly aloof from act; yet, who abstains
>   From profit of his acts is abstinent.
> 
>   The fruit of labours, in the lives to come,
>   Is threefold for all men,--Desirable,
>   And Undesirable, and mixed of both;
>   But no fruit is at all where no work was.
> 
>   Hear from me, Long-armed Lord! the makings five
>   Which go to every act, in Sankhya taught
>   As necessary. First the force; and then
>   The agent; next, the various instruments;
>   Fourth, the especial effort; fifth, the God.
>   What work soever any mortal doth
>   Of body, mind, or speech, evil or good,
>   By these five doth he that. Which being thus,
>   Whoso, for lack of knowledge, seeth himself
>   As the sole actor, knoweth nought at all
>   And seeth nought. Therefore, I say, if one--
>   Holding aloof from self--with unstained mind
>   Should slay all yonder host, being bid to slay,
>   He doth not slay; he is not bound thereby!
> 
>   Knowledge, the thing known, and the mind which knows,
>   These make the threefold starting-ground of act.
>   The act, the actor, and the instrument,
>   These make the threefold total of the deed.
>   But knowledge, agent, act, are differenced
>   By three dividing qualities. Hear now
>   Which be the qualities dividing them.
> 
>   There is "true" Knowledge. Learn thou it is this:
>   To see one changeless Life in all the Lives,
>   And in the Separate, One Inseparable.
>   There is imperfect Knowledge: that which sees
>   The separate existences apart,
>   And, being separated, holds them real.
>   There is false Knowledge: that which blindly clings
>   To one as if 'twere all, seeking no Cause,
>   Deprived of light, narrow, and dull, and "dark."
> 
>   There is "right" Action: that which being enjoined--
>   Is wrought without attachment, passionlessly,
>   For duty, not for love, nor hate, nor gain.
>   There is "vain" Action: that which men pursue
>   Aching to satisfy desires, impelled
>   By sense of self, with all-absorbing stress:
>   This is of Rajas--passionate and vain.
>   There is "dark" Action: when one doth a thing
>   Heedless of issues, heedless of the hurt
>   Or wrong for others, heedless if he harm
>   His own soul--'tis of Tamas, black and bad!
> 
>   There is the "rightful"doer. He who acts
>   Free from self-seeking, humble, resolute,
>   Steadfast, in good or evil hap the same,
>   Content to do aright-he "truly" acts.
>   There is th' "impassioned" doer. He that works
>   From impulse, seeking profit, rude and bold
>   To overcome, unchastened; slave by turns
>   Of sorrow and of joy: of Rajas he!
>   And there be evil doers; loose of heart,
>   Low-minded, stubborn, fraudulent, remiss,
>   Dull, slow, despondent--children of the "dark."
> 
>   Hear, too, of Intellect and Steadfastness
>   The threefold separation, Conqueror-Prince!
>   How these are set apart by Qualities.
> 
>   Good is the Intellect which comprehends
>   The coming forth and going back of life,
>   What must be done, and what must not be done,
>   What should be feared, and what should not be feared,
>   What binds and what emancipates the soul:
>   That is of Sattwan, Prince! of "soothfastness."
>   Marred is the Intellect which, knowing right
>   And knowing wrong, and what is well to do
>   And what must not be done, yet understands
>   Nought with firm mind, nor as the calm truth is:
>   This is of Rajas, Prince! and "passionate!"
>   Evil is Intellect which, wrapped in gloom,
>   Looks upon wrong as right, and sees all things
>   Contrariwise of Truth. O Pritha's Son!
>   That is of Tamas, "dark" and desperate!
> 
>   Good is the steadfastness whereby a man
>   Masters his beats of heart, his very breath
>   Of life, the action of his senses; fixed
>   In never-shaken faith and piety:
>   That is of Sattwan, Prince! "soothfast" and fair!
>   Stained is the steadfastness whereby a man
>   Holds to his duty, purpose, effort, end,
>   For life's sake, and the love of goods to gain,
>   Arjuna! 'tis of Rajas, passion-stamped!
>   Sad is the steadfastness wherewith the fool
>   Cleaves to his sloth, his sorrow, and his fears,
>   His folly and despair. This--Pritha's Son!--
>   Is born of Tamas, "dark" and miserable!
> 
>   Hear further, Chief of Bharatas! from Me
>   The threefold kinds of Pleasure which there be.
> 
>   Good Pleasure is the pleasure that endures,
>   Banishing pain for aye; bitter at first
>   As poison to the soul, but afterward
>   Sweet as the taste of Amrit. Drink of that!
>   It springeth in the Spirit's deep content.
>   And painful Pleasure springeth from the bond
>   Between the senses and the sense-world. Sweet
>   As Amrit is its first taste, but its last
>   Bitter as poison. 'Tis of Rajas, Prince!
>   And foul and "dark" the Pleasure is which springs
>   From sloth and sin and foolishness; at first
>   And at the last, and all the way of life
>   The soul bewildering. 'Tis of Tamas, Prince!
> 
>   For nothing lives on earth, nor 'midst the gods
>   In utmost heaven, but hath its being bound
>   With these three Qualities, by Nature framed.
> 
>   The work of Brahmans, Kshatriyas, Vaisyas,
>   And Sudras, O thou Slayer of thy Foes!
>   Is fixed by reason of the Qualities
>   Planted in each:
> 
>   A Brahman's virtues, Prince!
>   Born of his nature, are serenity,
>   Self-mastery, religion, purity,
>   Patience, uprightness, learning, and to know
>   The truth of things which be. A Kshatriya's pride,
>   Born of his nature, lives in valour, fire,
>   Constancy, skilfulness, spirit in fight,
>   And open-handedness and noble mien,
>   As of a lord of men. A Vaisya's task,
>   Born with his nature, is to till the ground,
>   Tend cattle, venture trade. A Sudra's state,
>   Suiting his nature, is to minister.
> 
>   Whoso performeth--diligent, content--
>   The work allotted him, whate'er it be,
>   Lays hold of perfectness! Hear how a man
>   Findeth perfection, being so content:
>   He findeth it through worship--wrought by work--
>   Of Him that is the Source of all which lives,
>   Of HIM by Whom the universe was stretched.
> 
>   Better thine own work is, though done with fault,
>   Than doing others' work, ev'n excellently.
>   He shall not fall in sin who fronts the task
>   Set him by Nature's hand! Let no man leave
>   His natural duty, Prince! though it bear blame!
>   For every work hath blame, as every flame
>   Is wrapped in smoke! Only that man attains
>   Perfect surcease of work whose work was wrought
>   With mind unfettered, soul wholly subdued,
>   Desires for ever dead, results renounced.
> 
>   Learn from me, Son of Kunti! also this,
>   How one, attaining perfect peace, attains
>   BRAHM, the supreme, the highest height of all!
> 
>   Devoted--with a heart grown pure, restrained
>   In lordly self-control, forgoing wiles
>   Of song and senses, freed from love and hate,
>   Dwelling 'mid solitudes, in diet spare,
>   With body, speech, and will tamed to obey,
>   Ever to holy meditation vowed,
>   From passions liberate, quit of the Self,
>   Of arrogance, impatience, anger, pride;
>   Freed from surroundings, quiet, lacking nought--
>   Such an one grows to oneness with the BRAHM;
>   Such an one, growing one with BRAHM, serene,
>   Sorrows no more, desires no more; his soul,
>   Equally loving all that lives, loves well
>   Me, Who have made them, and attains to Me.
>   By this same love and worship doth he know
>   Me as I am, how high and wonderful,
>   And knowing, straightway enters into Me.
>   And whatsoever deeds he doeth--fixed
>   In Me, as in his refuge--he hath won
>   For ever and for ever by My grace
>   Th' Eternal Rest! So win thou! In thy thoughts
>   Do all thou dost for Me! Renounce for Me!
>   Sacrifice heart and mind and will to Me!
>   Live in the faith of Me! In faith of Me
>   All dangers thou shalt vanquish, by My grace;
>   But, trusting to thyself and heeding not,
>   Thou can'st but perish! If this day thou say'st,
>   Relying on thyself, "I will not fight!"
>   Vain will the purpose prove! thy qualities
>   Would spur thee to the war. What thou dost shun,
>   Misled by fair illusions, thou wouldst seek
>   Against thy will, when the task comes to thee
>   Waking the promptings in thy nature set.
>   There lives a Master in the hearts of men
>   Maketh their deeds, by subtle  pulling--strings,
>   Dance to what tune HE will. With all thy soul
>   Trust Him, and take Him for thy succour, Prince!
>   So--only so, Arjuna!--shalt thou gain--
>   By grace of Him--the uttermost repose,
>   The Eternal Place!
> 
>   Thus hath been opened thee
>   This Truth of Truths, the Mystery more hid
>   Than any secret mystery. Meditate!
>   And--as thou wilt--then act!
> 
>   Nay! but once more
>   Take My last word, My utmost meaning have!
>   Precious thou art to Me; right well-beloved!
>   Listen! I tell thee for thy comfort this.
>   Give Me thy heart! adore Me! serve Me! cling
>   In faith and love and reverence to Me!
>   So shalt thou come to Me! I promise true,
>   For thou art sweet to Me!
> 
>   And let go those--
>   Rites and writ duties! Fly to Me alone!
>   Make Me thy single refuge! I will free
>   Thy soul from all its  sins! Be of good cheer!
> 
>   [Hide, the holy Krishna saith,
>   This from him that hath no faith,
>   Him that worships not, nor seeks
>   Wisdom's teaching when she speaks:
>   Hide it from all men who mock;
>   But, wherever, 'mid the flock
>   Of My lovers, one shall teach
>   This  divinest, wisest, speech--
>   Teaching in the faith to bring
>   Truth to them, and offering
>   Of all honour unto Me--
>   Unto Brahma cometh he!
>   Nay, and nowhere shall ye find
>   Any man of all mankind
>   Doing dearer deed for Me;
>   Nor shall any dearer be
>   In My earth. Yea, furthermore,
>   Whoso reads this converse o'er,
>   Held by Us upon the plain,
>   Pondering piously and fain,
>   He hath paid Me sacrifice!
>   (Krishna speaketh in this wise!)
>   Yea, and whoso, full of faith,
>   Heareth wisely what it saith,
>   Heareth meekly,--when he dies,
>   Surely shall his spirit rise
>   To those regions where the Blest,
>   Free of flesh, in joyance rest.]
> 
>   Hath this been heard by thee, O Indian Prince!
>   With mind intent? hath all the ignorance--
>   Which bred thy trouble--vanished, My Arjun?
> 
>   Arjuna.
>   Trouble and ignorance are gone! the Light
>   Hath come unto me, by Thy favour, Lord!
>   Now am I fixed! my doubt is fled away!
>   According to Thy word, so will I do!
> 
>   Sanjaya.
>   Thus gathered I the gracious speech of Krishna, O my King!
>   Thus have I told, with heart a-thrill, this wise and wondrous thing
>   By great Vyasa's learning writ, how Krishna's self made known
>   The Yoga, being Yoga's Lord. So is the high truth shown!
>   And aye, when I remember, O Lord my King, again
>   Arjuna and the God in talk, and all this holy strain,
>   Great is my gladness: when I muse that splendour, passing speech,
>   Of Hari, visible and plain, there is no tongue to reach
>   My marvel and my love and bliss. O Archer-Prince! all hail!
>   O Krishna, Lord of Yoga! surely there shall not fail
>   Blessing, and victory, and power, for Thy most mighty sake,
>   Where this song comes of Arjun, and how with God he spake.
> 
>   HERE ENDS, WITH CHAPTER XVIII.,
>   Entitled "Mokshasanyasayog,"
>   Or "The Book of Religion by Deliverance and Renunciation,"
>   THE BHAGAVAD-GITA.
> 
> [FN#1]  Some repetitionary lines are here omitted.
> 
> [FN#2]  Technical phrases of Vedic religion.
> 
> [FN#3]  The whole of this passage is highly involved and difficult to
> render.
> 
> [FN#4]  I feel convinced sankhyanan and yoginan must be transposed
> here in sense.
> 
> [FN#5]  I am doubtful of accuracy here.
> 
> [FN#6]  A name of the sun.
> 
> [FN#7]  Without desire of fruit.
> 
> [FN#8]  That is,"joy and sorrow, success and failure, heat and cold,"&c.
> 
> [FN#9]  i.e., the body.
> 
> [FN#10]  The Sanskrit has this play on the double meaning of Atman.
> 
> [FN#11]  So in original.
> 
> [FN#12]  Beings of low and devilish nature.
> 
> [FN#13]  Krishna.
> 
> [FN#14]  I read here janma, "birth;" not jara,"age"
> 
> [FN#15]  I have discarded ten lines of Sanskrit text here as an
> undoubted interpolation by some Vedantist
> 
> [FN#16]  The Sanskrit poem here rises to an elevation of style and
> manner which I have endeavoured to mark by change of metre.
> 
> [FN#17]  Ahinsa.
> 
> [FN#18]  The nectar of immortality.
> 
> [FN#19]  Called "The Jap."
> 
> [FN#20]  The compound form of Sanskrit words.
> 
> [FN#21]  "Kamalapatraksha"
> 
> [FN#22]  These are all divine or deified orders of the Hindoo Pantheon.
> 
> [FN#23]  "Hail to Thee, God of Gods! Be favourable!"
> 
> [FN#24]  The wind.
> 
> [FN#25]  "Not peering about,"anapeksha.
> 
> [FN#26]  The Calcutta edition of the Mahabharata has these three
> opening lines.
> 
> [FN#27]  This is the nearest possible version of
> Kshetrakshetrajnayojnanan yat tajnan matan mama.
> 
> [FN#28]  I omit two lines of the Sanskrit here, evidently interpolated by
> some Vedantist.
> 
> [FN#29]  Wombs.
> 
> [FN#30]  I do not consider the Sanskrit verses here-which are somewhat
> freely rendered--"an attack on the authority of the Vedas," with Mr
> Davies, but a beautiful lyrical episode, a new "Parable of the fig-tree."
> 
> [FN#31]  I omit a verse here, evidently interpolated.
> 
> [FN#32]  "Of the Asuras," lit.
> 
> [FN#33]  I omit the ten concluding shlokas, with Mr Davis.
> 
> [FN#34]  Rakshasas and Yakshas are unembodied but capricious beings
> of great power, gifts, and beauty, same times also of benignity.
> 
> [FN#35]  These are spirits of evil wandering ghosts.
> 
> [FN#36]  Yatayaman, food which has remained after the watches of the
> night. In India this would probably "go bad."
> 
> [FN#37]  I omit the concluding shlokas, as of very doubtful authenticity.
>
> — *The Song Celestial; Or, Bhagavad-Gita (Public Domain (Project Gutenberg))*