Bhagavad Gita (Edwin Arnold tr)
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Bhagavad Gita 
Edwin Arnold tr. 

   CHAPTER I
 Of the Distress of Arjuna

  Dhritirashtra. Ranged thus for battle on the sacred plain- 
On Kurukshetra- say, Sanjaya! say 
What wrought my people, and the Pandavas? 
Sanjaya. When he beheld the host of Pandavas, 
Raja Duryodhana to Drona drew, 
And spake these words: "Ah, Guru! see this line, 
How vast it is of Pandu fighting-men, 
Embattled by the son of Drupada, 
Thy scholar in the war! Therein stand ranked 
Chiefs like Arjuna, like to Bhima chiefs, 
Benders of bows; Virata, Yuyudhan, 
Drupada, eminent upon his car, 
Dhrishtaket, Chekitan, Kasi's stout lord, 
Purujit, Kuntibhoj, and Saivya, 
With Yudhamanyu, and Uttamauj 
Subhadra's child; and Drupadi's;- all famed! 
All mounted on their shining chariots! 
On our side, too,- thou best of Brahmans! see 
Excellent chiefs, commanders of my line, 
Whose names I joy to count: thyself the first, 
Then Bhishma, Karna, Kripa fierce in fight, 
Vikarna, Aswatthaman; next to these 
Strong Saumadatti, with full many more 
Valiant and tried, ready this day to die 
For me their king, each with his weapon grasped, 
Each skilful in the field. Weakest- meseems- 
Our battle shows where Bhishma holds command, 
And Bhima, fronting him, something too strong! 
Have care our captains nigh to Bhishma's ranks 
Prepare what help they may! Now, blow my shell!" 

  Then, at the signal of the aged king, 
With blare to wake the blood, rolling around 
Like to a lion's roar, the trumpeter 
Blew the great Conch; and, at the noise of it, 
Trumpets and drums, cymbals and gongs and horns 
Burst into sudden clamour; as the blasts 
Of loosened tempest, such the tumult seemed! 
Then might be seen, upon their car of gold 
Yoked with white steeds, blowing their battle-shells, 
Krishna the God, Arjuna at his side: 
Krishna, with knotted locks, blew his great conch 
Carved of the "Giant's bone;" Arjuna blew 
Indra's loud gift; Bhima the terrible- 
Wolf-bellied Bhima- blew a long reed-conch; 
And Yudhisthira, Kunti's blameless son, 
Winded a mighty shell, "Victory's Voice;" 
And Nakula blew shrill upon his conch 
Named the "Sweet-sounding," Sahadev on his 
Called "Gem-bedecked," and Kasi's Prince on his. 
Sikhandi on his car, Dhrishtadyumn, 
Virata, Satyaki the Unsubdued, 
Drupada, with his sons, (O Lord of Earth!) 
Long-armed Subhadra's children, all blew loud, 
So that the clangour shook their foemen's hearts, 
With quaking earth and thundering heav'n. 
Then 'twas- 
Beholding Dhritirashtra's battle set, 
Weapons unsheathing, bows drawn forth, the war 
Instant to break- Arjun, whose ensign-badge 
Was Hanuman the monkey, spake this thing 
To Krishna the Divine, his charioteer: 
"Drive, Dauntless One! to yonder open ground 
Betwixt the armies; I would see more nigh 
These who will fight with us, those we must slay 
To-day, in war's arbitrament; for, sure, 
On bloodshed all are bent who throng this plain, 
Obeying Dhritirashtra's sinful son." 

  Thus, by Arjuna prayed, (O Bharata!) 
Between the hosts that heavenly Charioteer 
Drove the bright car, reining its milk-white steeds 
Where Bhishma led, and Drona, and their Lords. 
"See!" spake he to Arjuna, "where they stand, 
Thy kindred of the Kurus:" and the Prince 
Marked on each hand the kinsmen of his house, 
Grandsires and sires, uncles and brothers and sons, 
Cousins and sons-in-law and nephews, mixed 
With friends and honoured elders; some this side, 
Some that side ranged: and, seeing those opposed, 
Such kith grown enemies- Arjuna's heart 
Melted with pity, while he uttered this: 
Arjuna. Krishna! as I behold, come here to shed 
Their common blood, yon concourse of our kin, 
My members fail, my tongue dries in my mouth, 
A shudder thrills my body, and my hair 
Bristles with horror; from my weak hand slips 
Gandiv, the goodly bow; a fever burns 
My skin to parching; hardly may I stand; 
The life within me seems to swim and faint; 
Nothing do I foresee save woe and wail! 
It is not good, O Keshav! nought of good 
Can spring from mutual slaughter! Lo, I hate 
Triumph and domination, wealth and ease, 
Thus sadly won! Aho! what victory 
Can bring delight, Govinda! what rich spoils 
Could profit; what rule recompense; what span 
Of life itself seem sweet, bought with such blood? 
Seeing that these stand here, ready to die, 
For whose sake life was fair, and pleasure pleased, 
And power grew precious:- grandsires, sires, and sons, 
Brothers, and fathers-in-law, and sons-in-law, 
Elders and friends! Shall I deal death on these 
Even though they seek to slay us? Not one blow, 
O Madhusudan! will I strike to gain 
The rule of all Three Worlds; then, how much less 
To seize an earthly kingdom! Killing these 
Must breed but anguish, Krishna! If they be 
Guilty, we shall grow guilty by their deaths; 
Their sins will light on us, if we shall slay 
Those sons of Dhritirashtra, and our kin; 
What peace could come of that, O Madhava? 
For if indeed, blinded by lust and wrath, 
These cannot see, or will not see, the sin 
Of kingly lines o'erthrown and kinsmen slain, 
How should not we, who see, shun such a crime- 
We who perceive the guilt and feel the shame- 
O thou Delight of Men, Janardana? 
By overthrow of houses perisheth 
Their sweet continuous household piety, 
And- rites neglected, piety extinct- 
Enters impiety upon that home; 
Its women grow unwomaned, whence there spring 
Mad passions, and the mingling-up of castes, 
Sending a Hell-ward road that family, 
And whoso wrought its doom by wicked wrath. 
Nay, and the souls of honoured ancestors 
Fall from their place of peace, being bereft 
Of funeral-cakes and the wan death-water. 
So teach our holy hymns. Thus, if we slay 
Kinsfolk and friends for love of earthly power, 
Ahovat! what an evil fault it were! 
Better I deem it, if my kinsmen strike, 
To face them weaponless, and bare my breast 
To shaft and spear, than answer blow with blow. 

  So speaking, in the face of those two hosts, 
Arjuna sank upon his chariot-seat, 
And let fall bow and arrows, sick at heart. 

  HERE ENDETH CHAPTER I OF THE 
BHAGAVAD-GITA, 
Entitled "Arjun-Vishad," 
Or "The Book of the Distress of Arjuna." 

  ==============================================

  CHAPTER II 
Of Doctrines

  Sanjaya. Him, filled with such compassion and such grief, 
With eyes tear-dimmed, despondent, in stern words 
The Driver, Madhusudan, thus addressed: 
Krishna. How hath this weakness taken thee? 
Whence springs 
The inglorious trouble, shameful to the brave, 
Barring the path of virtue? Nay, Arjun! 
Forbid thyself to feebleness! it mars 
Thy warrior-name! cast off the coward-fit! 
Wake! Be thyself! Arise, Scourge of thy Foes! 
Arjuna. How can I, in the battle, shoot with shafts 
On Bhishma, or on Drona- O thou Chief!- 
Both worshipful, both honourable men? 

  Better to live on beggar's bread 
With those we love alive, 
Than taste their blood in rich feasts spread, 
And guiltily survive! 
Ah! were it worse- who knows?- to be 
Victor or vanquished here, 
When those confront us angrily 
Whose death leaves living drear? 
In pity lost, by doubtings tossed, 
My thoughts- distracted- turn 
To Thee, the Guide I reverence most, 
That I may counsel learn: 
I know not what would heal the grief 
Burned into soul and sense, 
If I were earth's unchallenged chief- 
A god- and these gone thence! 

  Sanjaya. So spake Arjuna to the Lord of Hearts, 
And sighing, "I will not fight!" held silence then. 
To whom, with tender smile, (O Bharata!) 
While the Prince wept despairing 'twixt those hosts, 
Krishna made answer in divinest verse: 
Krishna. Thou grievest where no grief should be! thou speak'st 
Words lacking wisdom! for the wise in heart 
Mourn not for those that live, nor those that die. 
Nor I, nor thou, nor any one of these, 
Ever was not, nor ever will not be, 
For ever and for ever afterwards. 
All, that doth live, lives always! To man's frame 
As there come infancy and youth and age, 
So come there raisings-up and layings-down 
Of other and of other life-abodes, 
Which the wise know, and fear not. This that irks- 
Thy sense-life, thrilling to the elements- 
Bringing thee heat and cold, sorrows and joys, 
'Tis brief and mutable! Bear with it, Prince! 
As the wise bear. The soul which is not moved, 
The soul that with a strong and constant calm 
Takes sorrow and takes joy indifferently, 
Lives in the life undying! That which is 
Can never cease to be; that which is not 
Will not exist. To see this truth of both 
Is theirs who part essence from accident, 
Substance from shadow. Indestructible, 
Learn thou! the Life is, spreading life through all; 
It cannot anywhere, by any means, 
Be anywise diminished, stayed, or changed. 
But for these fleeting frames which it informs 
With spirit deathless, endless, infinite, 
They perish. Let them perish, Prince! and fight! 
He who shall say, "Lo! I have slain a man!" 
He who shall think, "Lo! I am slain!" those both 
Know naught! Life cannot slay. Life is not slain! 
Never the spirit was born; the spirit shall cease to be never; 
Never was time it was not; End and Beginning are dreams! 
Birthless and deathless and changeless remaineth the spirit for 
ever; 
Death hath not touched it at all, dead though the house of it 
seems! 
Who knoweth it exhaustless, self-sustained, 
Immortal, indestructible,- shall such 
Say, "I have killed a man, or caused to kill?" 

  Nay, but as when one layeth 
His worn-out robes away, 
And, taking new ones, sayeth, 
"These will I wear to-day!" 
So putteth by the spirit 
Lightly its garb of flesh, 
And passeth to inherit 
A residence afresh. 

  I say to thee weapons reach not the Life; 
Flame burns it not, waters cannot o'erwhelm, 
Nor dry winds wither it. Impenetrable, 
Unentered, unassailed, unharmed, untouched, 
Immortal, all-arriving, stable, sure, 
Invisible, ineffable, by word 
And thought uncompassed, ever all itself, 
Thus is the Soul declared! How wilt thou, then,- 
Knowing it so,- grieve when thou shouldst not grieve? 
How, if thou hearest that the man new-dead 
Is, like the man new-born, still living man- 
One same, existent Spirit- wilt thou weep? 
The end of birth is death; the end of death 
Is birth: this is ordained! and mournest thou, 
Chief of the stalwart arm! for what befalls 
Which could not otherwise befall? The birth 
Of living things comes unperceived; the death 
Comes unperceived; between them, beings perceive: 
What is there sorrowful herein, dear Prince? 

  Wonderful, wistful, to contemplate! 
Difficult, doubtful, to speak upon! 
Strange and great for tongue to relate, 
Mystical hearing for every one! 
Nor wotteth man this, what a marvel it is, 
When seeing, and saying, and hearing are done! 

  This Life within all living things, my Prince! 
Hides beyond harm; scorn thou to suffer, then, 
For that which cannot suffer. Do thy part! 
Be mindful of thy name, and tremble not! 
Nought better can betide a martial soul 
Than lawful war; happy the warrior 
To whom comes joy of battle- comes, as now, 
Glorious and fair, unsought; opening for him 
A gateway unto Heav'n. But, if thou shunn'st 
This honourable field- a Kshattriya- 
If, knowing thy duty and thy task, thou bidd'st 
Duty and task go by- that shall be sin! 
And those to come shall speak thee infamy 
From age to age; but infamy is worse 
For men of noble blood to bear than death! 
The chiefs upon their battle-chariots 
Will deem 'twas fear that drove thee from the fray. 
Of those who held thee mighty-souled the scorn 
Thou must abide, while all thine enemies 
Will scatter bitter speech of thee, to mock 
The valour which thou hadst; what fate could fall 
More grievously than this? Either- being killed- 
Thou wilt win Swarga's safety, or- alive 
And victor- thou wilt reign an earthly king. 
Therefore, arise, thou Son of Kunti! brace 
Thine arm for conflict, nerve thy heart to meet- 
As things alike to thee- pleasure or pain, 
Profit or ruin, victory or defeat: 
So minded, gird thee to the fight, for so 
Thou shalt not sin! 
Thus far I speak to thee 
As from the "Sankhya"- unspiritually- 
Hear now the deeper teaching of the Yog, 
Which holding, understanding, thou shalt burst 
Thy Karmabandh, the bondage of wrought deeds. 
Here shall no end be hindered, no hope marred, 
No loss be feared: faith- yea, a little faith- 
Shall save thee from the anguish of thy dread. 
Here, Glory of the Kurus! shines one rule- 
One steadfast rule- while shifting souls have laws 
Many and hard. Specious, but wrongful deem 
The speech of those ill-taught ones who extol 
The letter of their Vedas, saying, "This 
Is all we have, or need;" being weak at heart 
With wants, seekers of Heaven: which comes- they say- 
As "fruit of good deeds done;" promising men 
Much profit in new births for works of faith; 
In various rites abounding; following whereon 
Large merit shall accrue towards wealth and power; 
Albeit, who wealth and power do most desire 
Least fixity of soul have such, least hold 
On heavenly meditation. Much these teach, 
From Veds, concerning the "three qualities;" 
But thou, be free of the "three qualities," 
Free of the "pairs of opposites," and free 
From that sad righteousness which calculates; 
Self-ruled, Arjuna! simple, satisfied. 
Look! like as when a tank pours water forth 
To suit all needs, so do these Brahmans draw 
Text for all wants from tank of Holy Writ. 
But thou, want not! ask not! Find full reward 
Of doing right in right! Let right deeds be 
Thy motive, not the fruit which comes from them. 
And live in action! Labour! Make thine acts 
Thy piety, casting all self aside, 
Contemning gain and merit; equable 
In good or evil: equability 
Is Yog, is piety! 
Yet, the right act 
Is less, far less, than the right-thinking mind. 
Seek refuge in thy soul; have there thy heaven! 
Scorn them that follow virtue for her gifts! 
The mind of pure devotion- even here- 
Casts equally aside good deeds and bad, 
Passing above them. Unto pure devotion 
Devote thyself: with perfect meditation 
Comes perfect act, and the righthearted rise- 
More certainly because they seek no gain- 
Forth from the bands of body, step by step, 
To highest seats of bliss. When thy firm soul 
Hath shaken off those tangled oracles 
Which ignorantly guide, then shall it soar 
To high neglect of what's denied or said, 
This way or that way, in doctrinal writ. 
Troubled no longer by the priestly lore, 
Safe shall it live, and sure; steadfastly bent 
On meditation. This is Yog- and Peace! 
Arjuna. What is his mark who hath that steadfast heart, 
Confirmed in holy meditation? How 
Know we his speech, Kesava? Sits he, moves he 
Like other men? 
Krishna. When one, O Pritha's Son!- 
Abandoning desires which shake the mind- 
Finds in his soul full comfort for his soul, 
He hath attained the Yog- that man is such! 
In sorrows not dejected, and in joys 
Not overjoyed; dwelling outside the stress 
Of passion, fear, and anger; fixed in calms 
Of lofty contemplation;- such an one 
Is Muni, is the Sage, the true Recluse! 
He who to none and nowhere overbound 
By ties of flesh, takes evil things and good 
Neither desponding nor exulting, such 
Bears wisdom's plainest mark He who shall draw 
As the wise tortoise draws its four feet safe 
Under its shield, his five frail senses back 
Under the spirit's buckler from the world 
Which else assails them, such an one, my Prince! 
Hath wisdom's mark! Things that solicit sense 
Hold off from the self-governed; nay, it comes, 
The appetites of him who lives beyond 
Depart,- aroused no more. Yet may it chance, 
O Son of Kunti that a governed mind 
Shall some time feel the sense-storms sweep, and wrest 
Strong self-control by the roots. Let him regain 
His kingdom! let him conquer this, and sit 
On Me intent. That man alone is wise 
Who keeps the mastery of himself! If one 
Ponders on objects of the sense, there springs 
Attraction; from attraction grows desire, 
Desire flames to fierce passion, passion breeds 
Recklessness; then the memory- all betrayed- 
Lets noble purpose go, and saps the mind, 
Till purpose, mind, and man are all undone. 
But, if one deals with objects of the sense 
Not loving and not hating, making them 
Serve his free soul, which rests serenely lord, 
Lo! such a man comes to tranquillity; 
And out of that tranquillity shall rise 
The end and healing of his earthly pains, 
Since the will governed sets the soul at peace. 
The soul of the ungoverned is not his, 
Nor hath he knowledge of himself; which lacked, 
How grows serenity? and, wanting that, 
Whence shall he hope for happiness? 
The mind 
That gives itself to follow shows of sense 
Seeth its helm of wisdom rent away, 
And, like a ship in waves of whirlwind, drives 
To wreck and death. Only with him, great Prince! 
Whose senses are not swayed by things of sense- 
Only with him who holds his mastery, 
Shows wisdom perfect. What is midnight-gloom 
To unenlightened souls shines wakeful day 
To his clear gaze; what seems as wakeful day 
Is known for night, thick night of ignorance, 
To his true-seeing eyes. Such is the Saint! 
And like the ocean, day by day receiving 
Floods from all lands, which never overflows; 
Its boundary-line not leaping, and not leaving, 
Fed by the rivers, but unswelled by those;- 
So is the perfect one! to his soul's ocean 
The world of sense pours streams of witchery, 
They leave him as they find, without commotion, 
Taking their tribute, but remaining sea. 
Yea! whoso, shaking off the yoke of flesh 
Lives lord, not servant, of his lusts; set free 
From pride, from passion, from the sin of "Self," 
Toucheth tranquillity! O Pritha's Son! 
That is the state of Brahm! There rests no dread 
When that last step is reached! Live where he will, 
Die when he may, such passeth from all 'plaining, 
To blest Nirvana, with the Gods, attaining. 

  HERE ENDETH CHAPTER II OF THE 
BHAGAVAD-GITA, 
Entitled "Sankhya-Yog," 
Or "The Book of Doctrines." 

  ==============================================

  CHAPTER III 
Of Virtue in Work

  Arjuna. Thou whom all mortals praise, Janardana! 
If meditation be a nobler thing 
Than action, wherefore, then, great Kesava! 
Dost thou impel me to this dreadful fight? 
Now am I by thy doubtful speech disturbed! 
Tell me one thing, and tell me certainly; 
By what road shall I find the better end? 
Krishna. I told thee, blameless Lord! there be paths 
Shown to this world; two schools of wisdom. First 
The Sankhya's, which doth save in way of works 
Prescribed by reason; next, the Yog, which bids 
Attain by meditation, spiritually: 
Yet these are one! No man shall 'scape from act 
By shunning action; nay, and none shall come 
By mere renouncements unto perfectness. 
Nay, and no jot of time, at any time, 
Rests any actionless; his nature's law 
Compels him, even unwilling, into act; 
[For thought is act in fancy]. He who sits 
Suppressing all the instruments of flesh, 
Yet in his idle heart thinking on them, 
Plays the inept and guilty hypocrite: 
But he who, with strong body serving mind, 
Gives up his mortal powers to worthy work, 
Not seeking gain, Arjuna! such an one 
Is honourable. Do thine allotted task! 
Work is more excellent than idleness; 
The body's life proceeds not, lacking work. 
There is a task of holiness to do, 
Unlike world-binding toil, which bindeth not 
The faithful soul; such earthly duty do 
Free from desire, and thou shalt well perform 
Thy heavenly purpose. Spake Prajapati- 
In the beginning, when all men were made, 
And, with mankind, the sacrifice- "Do this! 
Work! sacrifice! Increase and multiply 
With sacrifice! This shall be Kamaduk, 
Your 'Cow of Plenty,' giving back her milk 
Of all abundance. Worship the gods thereby; 
The gods shall yield thee grace. Those meats ye 
The gods will grant to Labour, when it pays 
Tithes in the altar-flame. But if one eats 
Fruits of the earth, rendering to kindly Heaven 
No gift of toil, that thief steals from his world." 

  Who eat of food after their sacrifice 
Are quit of fault, but they that spread a feast 
All for themselves, eat sin and drink of sin. 
By food the living live; food comes of rain, 
And rain comes by the pious sacrifice, 
And sacrifice is paid with tithes of toil; 
Thus action is of Brahma, who is One, 
The Only, All-pervading; at all times 
Present in sacrifice. He that abstains 
To help the rolling wheels of this great world, 
Glutting his idle sense, lives a lost life, 
Shameful and vain. Existing for himself, 
Self-concentrated, serving self alone, 
No part hath he in aught; nothing achieved, 
Nought wrought or unwrought toucheth him; no hope 
Of help for all the living things of earth 
Depends from him. Therefore, thy task prescribed 
With spirit unattached gladly perform, 
Since in performance of plain duty man 
Mounts to his highest bliss. By works alone 
Janak and ancient saints reached blessedness! 
Moreover, for the upholding of thy kind, 
Action thou should'st embrace. What the wise choose 
The unwise people take; what best men do 
The multitude will follow. Look on me, 
Thou Son of Pritha! in the three wide worlds 
I am not bound to any toil, no height 
Awaits to scale, no gift remains to gain, 
Yet I act here! and, if I acted not- 
Earnest and watchful- those that look to me 
For guidance, sinking back to sloth again 
Because I slumbered, would decline from good, 
And I should break earth's order and commit 
Her offspring unto ruin, Bharata! 
Even as the unknowing toil, wedded to sense, 
So let the enlightened toil, sense-freed, but set 
To bring the world deliverance, and its bliss; 
Not sowing in those simple, busy hearts 
Seed of despair. Yea! let each play his part 
In all he finds to do, with unyoked soul. 
All things are everywhere by Nature wrought 
In interaction of the quahties. 
The fool, cheated by self, thinks, "This I did" 
And "That I wrought;" but- ah, thou strong-armed Prince!- 
A better-lessoned mind, knowing the play 
Of visible things within the world of sense, 
And how the qualities must qualify, 
Standeth aloof even from his acts. Th' untaught 
Live mixed with them, knowing not Nature's way, 
Of highest aims unwitting, slow and dull. 
Those make thou not to stumble, having the light; 
But all thy dues discharging, for My sake, 
With meditation centred inwardly, 
Seeking no profit, satisfied, serene, 
Heedless of issue- fight! They who shall keep 
My ordinance thus, the wise and willing hearts, 
Have quittance from all issue of their acts; 
But those who disregard My ordinance, 
Thinking they know, know nought, and fall to loss, 
Confused and foolish. 'Sooth, the instructed one 
Doth of his kind, following what fits him most: 
And lower creatures of their kind; in vain 
Contending 'gainst the law. Needs must it be 
The objects of the sense will stir the sense 
To like and dislike, yet th' enlightened man 
Yields not to these, knowing them enemies. 
Finally, this is better, that one do 
His own task as he may, even though he fail, 
Than take tasks not his own, though they seem good. 
To die performing duty is no ill; 
But who seeks other roads shall wander still. 
Arjuna. Yet tell me, Teacher! by what force doth man 
Go to his ill, unwilling; as if one 
Pushed him that evil path? 
Krishna. Kama it is! 
Passion it is! born of the Darknesses, 
Which pusheth him. Mighty of appetite, 
Sinful, and strong is this!- man's enemy! 
As smoke blots the white fire, as clinging rust 
Mars the bright mirror, as the womb surrounds 
The babe unborn, so is the world of things 
Foiled, soiled, enclosed in this desire of flesh. 
The wise fall, caught in it; the unresting foe 
It is of wisdom, wearing countless forms, 
Fair but deceitful, subtle as a flame. 
Sense, mind, and reason- these, O Kunti's Son! 
Are booty for it; in its play with these 
It maddens man, beguiling, blinding him. 
Therefore, thou noblest child of Bharata! 
Govern thy heart! Constrain th' entangled sense! 
Resist the false, soft sinfulness which saps 
Knowledge and judgment! Yea, the world is strong 
But what discerns it stronger, and the mind 
Strongest; and high o'er all the ruling Soul. 
Wherefore, perceiving Him who reigns supreme, 
Put forth full force of Soul in thy own soul! 
Fight! vanquish foes and doubts, dear Hero! slay 
What haunts thee in fond shapes, and would betray! 

  HERE ENDETH CHAPTER III OF THE 
BHAGAVAD-GITA, 
Entitled "Karma-Yog," 
Or "The Book of Virtue in Work." 

  ==============================================

  CHAPTER IV 
Of the Religion of Knowledge

  Krishna. This deathless Yoga, this deep union, 
I taught Vivaswata, the Lord of Light; 
Vivaswata to Manu gave it; he 
To Ikshwaku; so passed it down the line 
Of all my royal Rishis. Then, with years, 
The truth grew dim and perished, noble Prince! 
Now once again to thee it is declared- 
This ancient lore, this mystery supreme- 
Seeing I find thee votary and friend. 
Arjuna. Thy birth, dear Lord, was in these later days 
And bright Vivaswata's preceded time! 
How shall I comprehend this thing thou sayest, 
"From the beginning it was I who taught?" 
Krishna. Manifold the renewals of my birth 
Have been, Arjuna! and of thy births, too! 
But mine I know, and thine thou knowest not, 
O Slayer of thy Foes! Albeit I be 
Unborn, undying, indestructible, 
The Lord of all things living; not the less- 
By Maya, by my magic which I stamp 
On floating Nature-forms, the primal vast- 
I come, and go, and come. When Righteousness 
Declines, O Bharata! when Wickedness 
Is strong, I rise, from age to age, and take 
Visible shape, and move a man with men, 
Succouring the good, thrusting the evil back, 
And setting Virtue on her seat again. 
Who knows the truth touching my births on earth 
And my divine work, when he quits the flesh 
Puts on its load no more, falls no more down 
To earthly birth: to Me he comes, dear Prince! 

  Many there be who come! from fear set free, 
From anger, from desire; keeping their hearts 
Fixed upon me- my Faithful- purified 
By sacred flame of Knowledge. Such as these 
Mix with my being. Whoso worship me, 
Them I exalt; but all men everywhere 
Shall fall into my path; albeit, those souls 
Which seek reward for works, make sacrifice 
Now, to the lower gods. I say to thee 
Here have they their reward. But I am He 
Made the Four Castes, and portioned them a place 
After their qualities and gifts. Yea, I 
Created, the Reposeful; I that live 
Immortally, made all those mortal births: 
For works soil not my essence, being works 
Wrought uninvolved. Who knows me acting thus 
Unchained by action, action binds not him; 
And, so perceiving, all those saints of old 
Worked, seeking for deliverance. Work thou 
As, in the days gone by, thy fathers did. 
Thou sayst, perplexed, It hath been asked before 
By singers and by sages, "What is act, 
And what inaction?" I will teach thee this, 
And, knowing, thou shalt learn which work doth save 
Needs must one rightly meditate those three- 
Doing,- not doing,- and undoing. Here 
Thorny and dark the path is! He who sees 
How action may be rest, rest action- he 
Is wisest 'mid his kind; he hath the truth! 
He doeth well, acting or resting. Freed 
In all his works from prickings of desire, 
Burned clean in act by the white fire of truth, 
The wise call that man wise; and such an one, 
Renouncing fruit of deeds, always content. 
Always self-satisfying, if he works, 
Doth nothing that shall stain his separate soul, 
Which- quit of fear and hope- subduing self- 
Rejecting outward impulse-yielding up 
To body's need nothing save body, dwells 
Sinless amid all sin, with equal calm 
Taking what may befall, by grief unmoved, 
Unmoved by joy, unenvyingly; the same 
In good and evil fortunes; nowise bound 
By bond of deeds. Nay, but of such an one, 
Whose crave is gone, whose soul is liberate, 
Whose heart is set on truth- of such an one 
What work he does is work of sacrifice, 
Which passeth purely into ash and smoke 
Consumed upon the altar! All's then God! 
The sacrifice is Brahm, the ghee and grain 
Are Brahm, the fire is Brahm, the flesh it eats 
Is Brahm, and unto Brahm attaineth he 
Who, in such office, meditates on Brahm. 
Some votaries there be who serve the gods 
With flesh and altar-smoke; but other some 
Who, lighting subtler fires, make purer rite 
With will of worship. Of the which be they 
Who, in white flame of continence, consume 
Joys of the sense, delights of eye and ear, 
Foregoing tender speech and sound of song: 
And they who, kindling fires with torch of Truth, 
Burn on a hidden altar-stone the bliss 
Of youth and love, renouncing happiness: 
And they who lay for offering there their wealth, 
Their penance, meditation, piety, 
Their steadfast reading of the scrolls, their lore 
Painfully gained with long austerities: 
And they who, making silent sacrifice, 
Draw in their breath to feed the flame of thought, 
And breathe it forth to waft the heart on high, 
Governing the ventage of each entering air 
Lest one sigh pass which helpeth not the soul: 
And they who, day by day denying needs, 
Lay life itself upon the altar-flame, 
Burning the body wan. Lo! all these keep 
The rite of offering, as if they slew 
Victims; and all thereby efface much sin. 
Yea! and who feed on the immortal food 
Left of such sacrifice, to Brahma pass, 
To The Unending. But for him that makes 
No sacrifice, he hath nor part nor lot 
Even in the present world. How should he share 
Another, O thou Glory of thy Line? 

  In sight of Brahma all these offerings 
Are spread and are accepted! Comprehend 
That all proceed by act; for knowing this, 
Thou shalt be quit of doubt. The sacrifice 
Which Knowledge pays is better than great gifts 
Offered by wealth, since gifts' worth- O my Prince! 
Lies in the mind which gives, the will that serves: 
And these are gained by reverence, by strong search, 
By humble heed of those who see the Truth 
And teach it. Knowing Truth, thy heart no more 
Will ache with error, for the Truth shall show 
All things subdued to thee, as thou to Me. 
Moreover, Son of Pandu! wert thou worst 
Of all wrong-doers, this fair ship of Truth 
Should bear thee safe and dry across the sea 
Of thy transgressions. As the kindled flame 
Feeds on the fuel till it sinks to ash, 
So unto ash, Arjuna! unto nought 
The flame of Knowledge wastes works' dross away! 
There is no purifier like thereto 
In all this world, and he who seeketh it 
Shall find it- being grown perfect- in himself. 
Believing, he receives it when the soul 
Masters itself, and cleaves to Truth, and comes- 
Possessing knowledge- to the higher peace, 
The uttermost repose. But those untaught, 
And those without full faith, and those who fear 
Are shent; no peace is here or other where, 
No hope, nor happiness for whoso doubts. 
He that, being self-contained, hath vanquished doubt, 
Disparting self from service, soul from works, 
Enlightened and emancipate, my Prince! 
Works fetter him no more! Cut then atwain 
With sword of wisdom, Son of Bharata! 
This doubt that binds thy heart-beats! cleave the bond 
Born of thy ignorance! Be bold and wise! 
Give thyself to the field with me! Arise! 

  HERE ENDETH CHAPTER IV OF THE 
BHAGAVAD-GITA, 
Entitled "Jnana Yog," 
Or "The Book of the Religion of Knowledge." 

  ==============================================

  CHAPTER V 
Of Religion by Renouncing Fruit of Works

  Arjuna. Yet, Krishna at the one time thou dost laud 
Surcease of works, and, at another time, 
Service through work. Of these twain plainly tell 
Which is the better way? 
Krishna. To cease from works 
Is well, and to do works in holiness 
Is well; and both conduct to bliss supreme; 
But of these twain the better way is his 
Who working piously refraineth not. 

  That is the true Renouncer, firm and fixed, 
Who- seeking nought, rejecting nought- dwells proof 
Against the "opposites." O valiant Prince! 
In doing, such breaks lightly from all deed: 
'Tis the new scholar talks as they were two, 
This Sankhya and this Yoga: wise men know 
Who husbands one plucks golden fruit of both! 
The region of high rest which Sankhyans reach 
Yogins attain. Who sees these twain as one 
Sees with clear eyes! Yet such abstraction, Chief! 
Is hard to win without much holiness. 
Whoso is fixed in holiness, self-ruled, 
Pure-hearted, lord of senses and of self, 
Lost in the common life of all which lives- 
A "Yogayukt"- he is a Saint who wends 
Straightway to Brahm. Such an one is not touched 
By taint of deeds. "Nought of myself I do!" 
Thus will he think- who holds the truth of truths- 
In seeing, hearing, touching, smelling; when 
He eats, or goes, or breathes; slumbers or talks, 
Holds fast or loosens, opes his eyes or shuts; 
Always assured "This is the sense-world plays 
With senses." He that acts in thought of Brahm, 
Detaching end from act, with act content, 
The world of sense can no more stain his soul 
Than waters mar th' enamelled lotus-leaf. 
With life, with heart, with mind,- nay, with the help 
Of all five senses- letting selfhood go- 
Yogins toil ever towards their souls' release. 
Such votaries, renouncing fruit of deeds, 
Gain endless peace: the unvowed, the passion-bound, 
Seeking a fruit from works, are fastened down. 
The embodied sage, withdrawn within his soul, 
At every act sits godlike in "the town 
Which hath nine gateways," neither doing aught 
Nor causing any deed. This world's Lord makes 
Neither the work, nor passion for the work, 
Nor lust for fruit of work; the man's own self 
Pushes to these! The Master of this World 
Takes on himself the good or evil deeds 
Of no man- dwelling beyond! Mankind errs here 
By folly, darkening knowledge. But, for whom 
That darkness of the soul is chased by light, 
Splendid and clear shines manifest the Truth 
As if a Sun of Wisdom sprang to shed 
Its beams of dawn. Him meditating still, 
Him seeking, with Him blended, stayed on Him, 
The souls illuminated take that road 
Which hath no turning back- their sins flung off, 
By strength of faith. [Who will may have this Light; 
Who hath it sees.] To him who wisely sees, 
The Brahman with his scrolls and sanctities, 
The cow, the elephant, the unclean dog, 
The Outcast gorging dog's meat, are all one. 

  The world is overcome- aye! even here! 
By such as fix their faith on Unity. 
The sinless Brahma dwells in Unity, 
And they in Brahma. Be not over-glad 
Attaining joy, and be not over-sad 
Encountering grief, but, stayed on Brahma, still 
Constant let each abide! The sage whose soul 
Holds off from outer contacts, in himself 
Finds bliss; to Brahma joined by piety, 
His spirit tastes eternal peace. The joys 
Springing from sense-life are but quickening wombs 
Which breed sure griefs: those joys begin and end! 
The wise mind takes no pleasure, Kunti's Son! 
In such as those! But if a man shall learn, 
Even while he lives and bears his body's chain, 
To master lust and anger, he is blest! 
He is the Yukta; he hath happiness, 
Contentment, light, within: his life is merged 
In Brahma's life; he doth Nirvana touch! 
Thus go the Rishis unto rest, who dwell 
With sins effaced, with doubts at end, with hearts 
Governed and calm. Glad in all good they live, 
Nigh to the peace of God; and all those live 
Who pass their days exempt from greed and wrath, 
Subduing self and senses, knowing the Soul! 

  The Saint who shuts outside his placid soul 
All touch of sense, letting no contact through; 
Whose quiet eyes gaze straight from fixed brows, 
Whose outward breath and inward breath are drawn 
Equal and slow through nostrils still and close; 
That one- with organs, heart, and mind constrained, 
Bent on deliverance, having put away 
Passion, and fear, and rage;- hath even now, 
Obtained deliverance, ever and ever freed. 
Yea! for he knows Me Who am He that heeds 
The sacrifice and worship, God revealed; 
And He who heeds not, being Lord of Worlds, 
Lover of all that lives, God unrevealed, 
Wherein who will shall find surety and shield! 

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

  ==============================================

  CHAPTER VI 
Of Religion of Self-Restraint

  Krishna. Therefore, who doeth work rightful to do, 
Not seeking gain from work, that man, O Prince! 
Is Sanyasi and Yogi- both in one 
And he is neither who lights not the flame 
Of sacrifice, nor setteth hand to task. 

  Regard as true Renouncer him that makes 
Worship by work, for who renounceth not 
Works not as Yogin. So is that well said: 
"By works the votary doth rise to faith, 
And saintship is the ceasing from all works; 
Because the perfect Yogin acts- but acts 
Unmoved by passions and unbound by deeds, 
Setting result aside. 
Let each man raise 
The Self by Soul, not trample down his Self, 
Since Soul that is Self's friend may grow Self's foe. 
Soul is Self's friend when Self doth rule o'er Self, 
But Self turns enemy if Soul's own self 
Hates Self as not itself. 
The sovereign soul 
Of him who lives self-governed and at peace 
Is centred in itself, taking alike 
Pleasure and pain; heat, cold; glory and shame. 
He is the Yogi, he is Yukta, glad 
With joy of light and truth; dwelling apart 
Upon a peak, with senses subjugate 
Whereto the clod, the rock, the glistering gold 
Show all as one. By this sign is he known 
Being of equal grace to comrades, friends, 
Chance-comers, strangers, lovers, enemies, 
Aliens and kinsmen; loving all alike, 
Evil or good. 

  Sequestered should he sit, 
Steadfastly meditating, solitary, 
His thoughts controlled, his passions laid away, 
Quit of belongings. In a fair, still spot 
Having his fixed abode,- not too much raised, 
Nor yet too low,- let him abide, his goods 
A cloth, a deerskin, and the Kusa-grass. 
There, setting hard his mind upon The One, 
Restraining heart and senses, silent, calm, 
Let him accomplish Yoga, and achieve 
Pureness of soul, holding immovable 
Body and neck and head, his gaze absorbed 
Upon his nose-end, rapt from all around, 
Tranquil in spirit, free of fear, intent 
Upon his Brahmacharya vow, devout, 
Musing on Me, lost in the thought of Me. 
That Yogin, so devoted, so controlled, 
Comes to the peace beyond,- My peace, the peace 
Of high Nirvana! 

  But for earthly needs 
Religion is not his who too much fasts 
Or too much feasts, nor his who sleeps away 
An idle mind; nor his who wears to waste 
His strength in vigils. Nay, Arjuna! I call 
That the true piety which most removes 
Earth-aches and ills, where one is moderate 
In eating and in resting, and in sport; 
Measured in wish and act; sleeping betimes, 
Waking betimes for duty. 

  When the man, 
So living, centres on his soul the thought 
Straitly restrained- untouched internally 
By stress of sense- then is he Yukta. See! 
Steadfast a lamp burns sheltered from the wind; 
Such is the likeness of the Yogi's mind 
Shut from sense-storms and burning bright to Heaven. 
When mind broods placid, soothed with holy wont; 
When Self contemplates self, and in itself 
Hath comfort; when it knows the nameless joy 
Beyond all scope of sense, revealed to soul- 
Only to soul! and, knowing, wavers not, 
True to the farther Truth; when, holding this, 
It deems no other treasure comparable, 
But, harboured there, cannot be stirred or shook 
By any gravest grief, call that state "peace," 
That happy severance Yoga; call that man 
The perfect Yogin! 

  Steadfastly the will 
Must toil thereto, till efforts end in ease, 
And thought has passed from thinking. Shaking off 
All longings bred by dreams of fame and gain, 
Shutting the doorways of the senses close 
With watchful ward; so, step by step, it comes 
To gift of peace assured and heart assuaged, 
When the mind dwells self-wrapped, and the soul broods 
Cumberless. But, as often as the heart 
Breaks- wild and wavering- from control, so oft 
Let him re-curb it, let him rein it back 
To the soul's governance; for perfect bliss 
Grows only in the bosom tranquillised, 
The spirit passionless, purged from offence, 
Vowed to the Infinite. He who thus vows 
His soul to the Supreme Soul, quitting sin, 
Passes unhindered to the endless bliss 
Of unity with Brahma. He so vowed, 
So blended, sees the Life-Soul resident 
In all things living, and all living things 
In that Life-Soul contained. And whoso thus 
Discerneth Me in all, and all in Me, 
I never let him go; nor looseneth he 
Hold upon Me; but, dwell he where he may, 
Whate'er his life, in Me he dwells and lives, 
Because he knows and worships Me, Who dwell 
In all which lives, and cleaves to Me in all. 
Arjuna! if a man sees everywhere- 
Taught by his own similitude- one Life, 
One Essence in the Evil and the Good, 
Hold him a Yogi, yea! well perfected! 
Arjuna. Slayer of Madhu! yet again, this Yog, 
This Peace, derived from equanimity, 
Made known by thee- I see no fixity 
Therein, no rest, because the heart of men 
Is unfixed, Krishna! rash, tumultuous, 
Wilful and strong. It were all one, I think, 
To hold the wayward wind, as tame man's heart. 
Krishna. Hero long-armed! beyond denial, hard 
Man's heart is to restrain, and wavering; 
Yet may it grow restrained by habit, Prince! 
By wont of self-command. This Yog, I say, 
Cometh not lightly to th' ungoverned ones; 
But he who will be master of himself 
Shall win it, if he stoutly strive thereto. 
Arjuna. And what road goeth he who, having faith, 
Fails, Krishna! in the striving; falling back 
From holiness, missing the perfect rule? 
Is he not lost, straying from Brahma's light, 
Like the vain cloud, which floats 'twixt earth and heaven 
When lightning splits it, and it vanisheth? 
Fain would I hear thee answer me herein, 
Since, Krishna! none save thou can clear the doubt. 
Krishna. He is not lost, thou Son of Pritha! No! 
Nor earth, nor heaven is forfeit, even for him, 
Because no heart that holds one right desire 
Treadeth the road of loss! He who should fail, 
Desiring righteousness, cometh at death 
Unto the Region of the Just; dwells there 
Measureless years, and being born anew, 
Beginneth life again in some fair home 
Amid the mild and happy. It may chance 
He doth descend into a Yogin house 
On Virtue's breast; but that is rare! Such birth 
Is hard to be obtained on this earth, Chief! 
So hath he back again what heights of heart 
He did achieve, and so he strives anew 
To perfectness, with better hope, dear Prince! 
For by the old desire he is drawn on 
Unwittingly; and only to desire 
The purity of Yog is to pass 
Beyond the Sabdabrahm, the spoken Ved. 
But, being Yogi, striving strong and long, 
Purged from transgressions, perfected by births 
Following on births, he plants his feet at last 
Upon the farther path. Such as one ranks 
Above ascetics, higher than the wise, 
Beyond achievers of vast deeds! Be thou 
Yogi Arjuna! And of such believe, 
Truest and best is he who worships Me 
With inmost soul, stayed on My Mystery! 

  HERE ENDETH CHAPTER VI OF THE 
BHAGAVAD-GITA, 
Entitled "Atmasanyamayog," 
Or "The Book of Religion of Self-Restraint." 

  ==============================================

  CHAPTER VII 
Of Religion by Discernment

  Krishna. Learn now, dear Prince! how, if thy soul be set 
Ever on Me- still exercising Yog, 
Still making Me thy Refuge- thou shalt come 
Most surely unto perfect hold of Me. 
I will declare to thee that utmost lore, 
Whole and particular, which, when thou knowest, 
Leaveth no more to know here in this world. 

  Of many thousand mortals, one, perchance, 
Striveth for Truth; and of those few that strive- 
Nay, and rise high- one only- here and there- 
Knoweth Me, as I am, the very Truth. 

  Earth, water, flame, air, ether, life, and mind, 
And individuality- those eight 
Make up the showing of Me, Manifest. 

  These be my lower Nature; learn the higher, 
Whereby, thou Valiant One! this Universe 
Is, by its principle of life, produced; 
Whereby the worlds of visible things are born 
As from a Yoni. Know! I am that womb: 
I make and I unmake this Universe: 
Than me there is no other Master, Prince! 
No other Maker! All these hang on me 
As hangs a row of pearls upon its string. 
I am the fresh taste of the water; I 
The silver of the moon, the gold o' the sun, 
The word of worship in the Veds, the thrill 
That passeth in the ether, and the strength 
Of man's shed seed. I am the good sweet smell 
Of the moistened earth, I am the fire's red light, 
The vital air moving in all which moves, 
The holiness of hallowed souls, the root 
Undying, whence hath sprung whatever is; 
The wisdom of the wise, the intellect 
Of the informed, the greatness of the great. 
The splendour of the splendid. Kunti's Son! 
These am I, free from passion and desire; 
Yet am I right desire in all who yearn, 
Chief of the Bharatas! for all those moods, 
Soothfast, or passionate, or ignorant, 
Which Nature frames, deduce from me; but all 
Are merged in me- not I in them! The world- 
Deceived by those three qualities of being- 
Wotteth not Me Who am outside them all, 
Above them all, Eternal! Hard it is 
To pierce that veil divine of various shows 
Which hideth Me; yet they who worship Me 
Pierce it and pass beyond. 

  I am not known 
To evil-doers, nor to foolish ones, 
Nor to the base and churlish; nor to those 
Whose mind is cheated by the show of things, 
Nor those that take the way of Asuras. 

  Four sorts of mortals know me: he who weeps, 
Arjuna! and the man who yearns to know; 
And he who toils to help; and he who sits 
Certain of me, enlightened. 

  Of these four, 
O Prince of India! highest, nearest, best 
That last is, the devout soul, wise, intent 
Upon "The One." Dear, above all, am I 
To him; and he is dearest unto me! 
All four are good, and seek me; but mine own, 
The true of heart, the faithful- stayed on me, 
Taking me as their utmost, blessedness, 
They are not "mine," but I- even I myself! 
At end of many births to Me they come! 
Yet hard the wise Mahatma is to find, 
That man who sayeth, "All is Vasudev!" 

  There be those, too, whose knowledge, turned aside 
By this desire or that, gives them to serve 
Some lower gods, with various rites, constrained 
By that which mouldeth them. Unto all such- 
Worship what shrine they will, what shapes, in faith- 
'Tis I who give them faith! I am content! 
The heart thus asking favour from its God, 
Darkened but ardent, hath the end it craves, 
The lesser blessing- but 'tis I who give! 
Yet soon is withered what small fruit they reap: 
Those men of little minds, who worship so, 
Go where they worship, passing with their gods. 
But Mine come unto me! Blind are the eyes 
Which deem th' Unmanifested manifest, 
Not comprehending Me in my true Self! 
Imperishable, viewless, undeclared, 
Hidden behind my magic veil of shows, 
I am not seen by all; I am not known- 
Unborn and changeless- to the idle world. 
But I, Arjuna! know all things which were, 
And all which are, and all which are to be, 
Albeit not one among them knoweth Me! 

  By passion for the "pairs of opposites," 
By those twain snares of Like and Dislike, Prince! 
All creatures live bewildered, save some few 
Who, quit of sins, holy in act, informed, 
Freed from the "opposites," and fixed in faith, 
Cleave unto Me. 

  Who cleave, who seek in Me 
Refuge from birth and death, those have the Truth! 
Those know Me BRAHMA: know Me Soul of Souls, 
The ADHYATMAN: know KARMA, my work; 
Know I am ADHIBHUTA, Lord of Life, 
And ADHIDAIVA, Lord of all the Gods, 
And ADHIYAJNA, Lord of Sacrifice; 
Worship Me well, with hearts of love and faith, 
And find and hold me in the hour of death. 

  HERE ENDETH CHAPTER VII OF THE 
BHAGAVAD-GITA, 
Entitled "Vijnanayog," 
Or "The Book of Religion by Discernment." 

  ==============================================

CHAPTER VIII 
Of Religion by Devotion to the One Supreme God

  Arjuna. Who is that BRAHMA? What that Soul of Souls, 
The ADHYATMAN? What, Thou Best of All! 
Thy work, the KARMA? Tell me what it is 
Thou namest ADHIBHUTA? What again 
Means ADHIDAIVA? Yea, and how it comes 
Thou canst be ADHIYAJNA in thy flesh? 
Slayer of Madhu! Further, make me know 
How good men find thee in the hour of death? 
Krishna. I BRAHMA am! the One Eternal GOD, 
And ADHYATMAN is My Being's name, 
The Soul of Souls! What goeth forth from Me, 
Causing all life to live, is KARMA called: 
And, Manifested in divided forms, 
I am the ADHIBHUTA, Lord of Lives; 
And ADHIDAIVA, Lord of all the Gods, 
Because I am PURUSHA, who who begets. 
And ADHIYAJNA, Lord of Sacrifice, 
I- speaking with thee in this body here- 
Am, thou embodied one! (for all the shrines 
Flame unto Me!) And, at the hour of death, 
He that hath meditated Me alone, 
In putting off his flesh, comes forth to Me, 
Enters into My Being- doubt thou not! 
But, if he meditated otherwise 
At hour of death, in putting off the flesh, 
He goes to what he looked for, Kunti's Son! 
Because the Soul is fashioned to its like. 

  Have Me, then, in thy heart always! and fight! 
Thou too, when heart and mind are fixed on Me, 
Shalt surely come to Me! All come who cleave 
With never-wavering will of firmest faith, 
Owning none other Gods: all come to Me, 
The Uttermost, Purusha, Holiest! 

  Whoso hath known Me, Lord of sage and singer, 
Ancient of days; of all the Three Worlds Stay, 
Boundless,- but unto every atom Bringer 
Of that which quickens it: whoso, I say, 

  Hath known My form, which passeth mortal knowing; 
Seen my effulgence- which no eye hath seen- 
Than the sun's burning gold more brightly glowing, 
Dispersing darkness,- unto him hath been 

  Right life! And, in the hour when life is ending, 
With mind set fast and trustful piety, 
Drawing still breath beneath calm brows unbending, 
In happy peace that faithful one doth die,- 

  In glad peace passeth to Purusha's heaven. 
The place which they who read the Vedas name 
AKSHARAM, "Ultimate;" whereto have striven 
Saints and ascetics- their road is the same. 

  That way- the highest way- goes he who shuts 
The gates of all his senses, locks desire 
Safe in his heart, centres the vital airs 
Upon his parting thought, steadfastly set; 
And, murmuring OM, the sacred syllable- 
Emblem of BRAHM- dies, meditating Me. 

  For who, none other Gods regarding, looks 
Ever to Me, easily am I gained 
By such a Yogi; and, attaining Me, 
They fall not- those Mahatmas- back to birth, 
To life, which is the place of pain, which ends, 
But take the way of utmost blessedness. 

  The worlds, Arjuna!- even Brahma's world- 
Roll back again from Death to Life's unrest; 
But they, O Kunti's Son! that reach to Me, 
Taste birth no more. If ye know Brahma's Day 
Which is a thousand Yugas; if ye know 
The thousand Yugas making Brahma's Night, 
Then know ye Day and Night as He doth know! 
When that vast Dawn doth break, th' Invisible 
Is brought anew into the Visible; 
When that deep Night doth darken, all which is 
Fades back again to Him Who sent it forth; 
Yea! this vast company of living things- 
Again and yet again produced- expires 
At Brahma's Nightfall; and, at Brahma's Dawn, 
Riseth, without its will, to life new-born. 
But- higher, deeper, innermost- abides 
Another Life, not like the life of sense, 
Escaping sight, unchanging. This endures 
When all created things have passed away; 
This is that Life named the Unmanifest, 
The Infinite! the All! the Uttermost. 
Thither arriving none return. That Life 
Is Mine, and I am there! And, Prince! by faith 
Which wanders not, there is a way to come 
Thither. I, the PURUSHA, I Who spread 
The Universe around me- in Whom dwell 
All living Things- may so be reached and seen! 

  Richer than holy fruit on Vedas growing, 
Greater than gifts, better than prayer or fast, 
Such wisdom is! The Yogi, this way knowing, 
Comes to the Utmost Perfect Peace at last. 

  HERE ENDETH CHAPTER VIII OF THE 
BHAGAVAD-GITA; 
Entitled "Aksharaparabrahmayog," 
Or "The Book of Religion by Devotion 
to the One Supreme God." 

  ==============================================

  CHAPTER IX 
Of Religion by the Kingly Knowledge and the Kingly Mystery

  Krishna. Now will I open unto thee- whose heart 
Rejects not- that last lore, deepest-concealed, 
That farthest secret of My Heavens and Earths, 
Which but to know shall set thee free from ills,- 
A royal lore! a Kingly mystery! 
Yea! for the soul such light as purgeth it 
From every sin; a light of holiness 
With inmost splendour shining; plain to see; 
Easy to walk by, inexhaustible! 

  They that receive not this, failing in faith 
To grasp the greater wisdom, reach not Me, 
Destroyer of thy foes! They sink anew 
Into the realm of Flesh, where all things change! 

  By Me the whole vast Universe of things 
Is spread abroad;- by Me, the Unmanifest! 
In Me are all existences contained; 
Not I in them! 
Yet they are not contained, 
Those visible things! Receive and strive to embrace 
The mystery majestical! My Being- 
Creating all, sustaining all- still dwells 
Outside of all! 

  See! as the shoreless airs 
Move in the measureless space, but are not space, 
[And space were space without the moving airs]; 
So all things are in Me, but are not I. 

  At closing of each Kalpa, Indian Prince! 
All things which be back to My Being come: 
At the beginning of each Kalpa, all 
Issue new-born from Me. 

  By Energy 
And help of Prakriti, my outer Self, 
Again, and yet again, I make go forth 
The realms of visible things- without their will- 
All of them- by the power of Prakriti. 

  Yet these great makings, Prince! involve Me not 
Enchain Me not ! I sit apart from them, 
Other, and Higher, and Free; nowise attached! 

  Thus doth the stuff of worlds, moulded by Me, 
Bring forth all that which is, moving or still, 
Living or lifeless! Thus the worlds go on! 

  The minds untaught mistake Me, veiled in form;- 
Naught see they of My secret Presence, nought 
Of My hid Nature, ruling all which lives. 
Vain hopes pursuing, vain deeds doing; fed 
On vainest knowledge, senselessly they seek 
An evil way, the way of brutes and fiends. 
But My Mahatmas, those of noble soul 
Who tread the path celestial, worship Me 
With hearts unwandering,- knowing Me the Source, 
Th' Eternal Source, of Life. Unendingly 
They glorify Me; seek Me; keep their vows 
Of reverence and love, with changeless faith 
Adoring Me. Yea, and those too adore, 
Who, offering sacrifice of wakened hearts, 
Have sense of one pervading Spirit's stress, 
One Force in every place, though manifold! 
I am the Sacrifice! I am the Prayer! 
I am the Funeral-Cake set for the dead! 
I am the healing herb! I am the ghee, 
The Mantra, and the flame, and that which burns! 
I am- of all this boundless Universe- 
The Father, Mother, Ancestor, and Guard! 
The end of Learning! That which purifies 
In lustral water! I am OM! I am 
Rig-Veda, Sama-Veda, Yajur-Ved; 
The Way, the Fosterer, the Lord, the Judge, 
The Witness; the Abode, the Refuge-House, 
The Friend, the Fountain and the Sea of Life 
Which sends, and swallows up; Treasure of Worlds 
And Treasure-Chamber! Seed and Seed-Sower, 
Whence endless harvests spring! Sun's heat is mine; 
Heaven's rain is mine to grant or to withhold; 
Death am I, and Immortal Life I am, 
Arjuna! SAT and ASAT, Visible Life, 
And Life Invisible! 
Yea! those who learn 
The threefold Veds, who drink the Soma-wine, 
Purge sins, pay sacrifice- from Me they earn 
Passage to Swarga; where the meats divine 

  Of great gods feed them in high Indra's heaven. 
Yet they, when that prodigious joy is o'er, 
Paradise spent, and wage for merits given, 
Come to the world of death and change once more. 

  They had their recompense! they stored their treasure, 
Following the threefold Scripture and its writ; 
Who seeketh such gaineth the fleeting pleasure 
Of joy which comes and goes! I grant them it! 

  But to those blessed ones who worship Me, 
Turning not otherwhere, with minds set fast, 
I bring assurance of full bliss beyond. 

  Nay, and of hearts which follow other gods 
In simple faith, their prayers arise to me, 
O Kunti's Son! though they pray wrongfully; 
For I am the Receiver and the Lord 
Of every sacrifice, which these know not 
Rightfully; so they fall to earth again! 
Who follow gods go to their gods; who vow 
Their souls to Pitris go to Pitris; minds 
To evil Bhuts given o'er sink to the Bhuts; 
And whoso loveth Me cometh to Me. 
Whoso shall offer Me in faith and love 
A leaf, a flower, a fruit, water poured forth, 
That offering I accept, lovingly made 
With pious will. Whate'er thou doest, Prince! 
Eating or sacrificing, giving gifts, 
Praying or fasting, let it all be done 
For Me, as Mine. So shalt thou free thyself 
From Karmabandh, the chain which holdeth men 
To good and evil issue, so shalt come 
Safe unto Me- when thou art quit of flesh- 
By faith and abdication joined to Me! 

  I am alike for all! I know not hate, 
I know not favour! What is made is Mine! 
But them that worship Me with love, I love; 
They are in Me, and I in them! 

  Nay, Prince! 
If one of evil life turn in his thought 
Straightly to Me, count him amidst the good; 
He hath the high way chosen; he shall grow 
Righteous ere long; he shall attain that peace 
Which changes not. Thou Prince of India! 
Be certain none can perish, trusting Me! 
O Pritha's Son! whoso will turn to Me, 
Though they be born from the very womb of Sin, 
Woman or man; sprung of the Vaisya caste 
Or lowly disregarded Sudra,- all 
Plant foot upon the highest path; how then 
The holy Brahmans and My Royal Saints? 
Ah! ye who into this ill world are come- 
Fleeting and false- set your faith fast on Me! 
Fix heart and thought on Me! Adore Me! Bring 
Offerings to Me! Make Me prostrations! Make 
Me your supremest joy! and, undivided, 
Unto My rest your spirits shall be guided. 

HERE ENDETH CHAPTER IX OF THE 
BHAGAVAD-GITA, 
Entitled "Rajavidyarajaguhyayog," 
Or "The Book of Religion by the Kingly Knowledge 
and the Kingly Mystery." 

  ==============================================

  CHAPTER X 
Of Religion by the Heavenly Perfections

Krishna. Hear farther yet, thou Long-Armed Lord! these latest 
words I say- 
Uttered to bring thee bliss and peace, who lovest Me alway- 
Not the great company of gods nor kingly Rishis know 
My Nature, Who have made the gods and Rishis long ago; 
He only knoweth- only he is free of sin, and wise, 
Who seeth Me, Lord of the Worlds, with faith-enlightened eyes, 
Unborn, undying, unbegun. Whatever Natures be 
To mortal men distributed, those natures spring from Me! 
Intellect, skill, enlightenment, endurance, self-control, 
Truthfulness, equability, and grief or joy of soul, 
And birth and death, and fearfulness, and fearlessness, and shame, 
And honour, and sweet harmlessness, and peace which is the same 
Whate'er befalls, and mirth, and tears, and piety and thrift, 
And wish to give, and will to help,- all cometh of My gift! 
The Seven Chief Saints, the Elders Four, the Lordly Manus set- 
Sharing My work- to rule the worlds, these too did I beget; 
And Rishis, Pitris, Manus, all, by one thought of My mind; 
Thence did arise, to fill this world, the races of mankind; 
Wherefrom who comprehends My Reign of mystic Majesty- 
That truth of truths- is thenceforth linked in faultless faith to 
Me: 
Yea! knowing Me the source of all, by Me all creatures wrought, 
The wise in spirit cleave to Me, into My Being brought; 
Hearts fixed on Me; breaths breathed to Me; praising Me, each to 
each, 
So have they happiness and peace, with pious thought and speech; 
And unto these- thus serving well, thus loving ceaselessly- 
I give a mind of perfect mood, whereby they draw to Me; 
And, all for love of them, within their darkened souls I dwell, 
And, with bright rays of wisdom's lamp, their ignorance dispel. 
Arjuna. Yes! Thou art Parabrahm! The High Abode! 
The Great Purification! Thou art God 
Eternal, All-creating, Holy, First, 
Without beginning! Lord of Lords and Gods! 
Declared by all the Saints- by Narada, 
Vyasa Asita, and Devalas; 
And here Thyself declaring unto me! 
What Thou hast said now know I to be truth, 
O Kesava! that neither gods nor men 
Nor demons comprehend Thy mystery 
Made manifest, Divinest! Thou Thyself 
Thyself alone dost know, Maker Supreme! 
Master of all the living! Lord of Gods! 
King of the Universe! To Thee alone 
Belongs to tell the heavenly excellence 
Of those perfections wherewith Thou dost fill 
These worlds of Thine; Pervading, Immanent! 
How shall I learn, Supremest Mystery! 
To know Thee, though I muse continually? 
Under what form of Thine unnumbered forms 
Mayst Thou be grasped? Ah! yet again recount, 
Clear and complete, Thy great appearances, 
The secrets of Thy Majesty and Might, 
Thou High Delight of Men! Never enough 
Can mine ears drink the Amrit of such words! 
Krishna. Hanta! So be it! Kuru Prince! I will to thee unfold 
Some portions of My Majesty, whose powers are manifold! 
I am the Spirit seated deep in every creature's heart; 
From Me they come; by Me they live; at My word they depart! 
Vishnu of the Adityas I am, those Lords of Light; 
Maritchi of the Maruts, the Kings of Storm and Blight; 
By day I gleam, the golden Sun of burning cloudless Noon; 
By Night, amid the asterisms I glide, the dappled Moon! 
Of Vedas I am Sama-Ved, of gods in Indra's Heaven 
Vasava; of the faculties to living beings given 
The mind which apprehends and thinks; of Rudras Sankara; 
Of Yakshas and of Rakshasas, Vittesh; and Pavaka 
Of Vasus, and of mountain-peaks Meru; Vrihaspati 
Know Me 'mid planetary Powers; 'mid Warriors heavenly 
Skanda; of all the water-floods the Sea which drinketh each, 
And Bhrigu of the holy Saints, and OM of sacred speech; 
Of prayers the prayer ye whisper; of hills Himila's snow, 
And Aswattha, the fig-tree, of all the trees that grow; 
Of the Devarshis, Narada; and Chitrarath of them 
That sing in Heaven, and Kapila of Munis, and the gem 
Of flying steeds, Uchchaisravas, from Amritwave which burst; 
Of elephants Airavata; of males the Best and First; 
Of weapons Heav'n's hot thunderbolt; of cows white Kamadhuk, 
From whose great milky udder-teats all hearts' desires are strook; 
Vasuki of the serpent-tribes, round Mandara entwined; 
And thousand-fanged Ananta, on whose broad coils reclined 
Leans Vishnu; and of water-things Varuna; Aryam 
Of Pitris, and, of those that judge, Yama the Judge I am; 
Of Daityas dread Prahlada; of what metes days and years, 
Time's self I am; of woodland-beasts- buffaloes, deers, and bears- 
The lordly-painted tiger; of birds the vast Garud, 
The whirlwind 'mid the winds; 'mid chiefs Rama with blood imbrued, 
Makar 'mid fishes of the sea, and Ganges 'mid the streams; 
Yea! First, and Last, and Centre of all which is or seems 
I am, Arjuna! Wisdom Supreme of what is wise, 
Words on the uttering lips I am, and eyesight of the eyes. 
And "A" of written characters, Dwandwa of knitted speech, 
And Endless Life, and boundless Love, whose power 
sustaineth each; 
And bitter Death which seizes all, and joyous sudden Birth, 
Which brings to light all beings that are to be on earth; 
And of the viewless virtues, Fame, Fortune, Song am I, 
And Memory, and Patience; and Craft, and Constancy: 
Of Vedic hymns the Vrihatsam, of metres Gayatri, 
Of months the Margasirsha, of all the seasons three 
The flower-wreathed Spring; in dicer's-play the conquering 
Double-Eight; 
The splendour of the splendid, and the greatness of the great, 
Victory I am, and Action! and the goodness of the good, 
And Vasudev of Vrishni's race, and of this Pandu brood 
Thyself!- Yea, my Arjuna! thyself; for thou art Mine! 
Of poets Usana, of saints Vyasa, sage divine; 
The policy of conquerors, the potency of kings, 
The great unbroken silence in learning's secret things; 
The lore of all the learned, the seed of all which springs. 
Living or lifeless, still or stirred, whatever beings be, 
None of them is in all the worlds, but it exists by Me! 
Nor tongue can tell, Arjuna! nor end of telling come 
Of these My boundless glories, whereof I teach thee some; 
For wheresoe'er is wondrous work, and majesty, and might, 
From Me hath all proceeded. Receive thou this aright! 
Yet how shouldst thou receive, O Prince! the vastness of this word? 
I, who am all, and made it all, abide its separate Lord! 

  HERE ENDETH CHAPTER X OF THE 
BHAGAVAD-GITA, 
Entitled "Vibhuti Yog," 
Or "The Book of Religion by the Heavenly Perfections." 

  ==============================================

  CHAPTER XI 
Of the Manifesting of the One and Manifold

  Arjuna. This, for my soul's peace, have I heard from Thee, 
The unfolding of the Mystery Supreme 
Named Adhyatman; comprehending which, 
My darkness is dispelled; for now I know- 
O Lotus-eyed!- whence is the birth of men, 
And whence their death, and what the majesties 
Of Thine immortal rule. Fain would I see, 
As thou Thyself declar'st it, Sovereign Lord! 
The likeness of that glory of Thy Form 
Wholly revealed. O Thou Divinest One! 
If this can be, if I may bear the sight, 
Make Thyself visible, Lord of all prayers! 
Show me Thy very self, the Eternal God! 
Krishna. Gaze, then, thou Son of Pritha! I manifest for thee 
Those hundred thousand thousand shapes that clothe my Mystery: 
I show thee all my semblances, infinite, rich, divine, 
My changeful hues, my countless forms. See! in this face of mine, 
Adityas, Vasus, Rudras, Aswins, and Maruts; see 
Wonders unnumbered, Indian Prince! revealed to none save thee. 
Behold! this is the Universe!- Look! what is live and dead 
I gather all in one- in Me! Gaze, as thy lips have said 
On GOD, ETERNAL, VERY GOD! See ME! what thou prayest! 

  Thou canst not!- nor, with human eyes, Arjuna! ever mayest! 
Therefore I give thee sense divine. Have other eyes, new light! 
And, look! This is My glory, unveiled to mortal sight! 
Sanjaya. Then, O King! to God, so saying, 
Stood, to Pritha's Son displaying 
All the splendour, wonder, dread 
Of His vast Almighty-head. 
Out of countless eyes beholding, 
Out of countless mouths commanding, 
Countless mystic forms enfolding 
In one Form: supremely standing 
Countless radiant glories wearing, 
Countless heavenly weapons bearing, 
Crowned with garlands of star-clusters, 
Robed in garb of woven lustres, 
Breathing from His perfect Presence 
Breaths of every subtle essence 
Of all heavenly odours; shedding 
Blinding brilliance; overspreading- 
Boundless, beautiful- all spaces 
With His all-regarding faces; 
So He showed! If there should rise 
Suddenly within the skies 
Sunburst of a thousand suns 
Flooding earth with beams undeemed-of, 
Then might be that Holy One's 
Majesty and radiance dreamed of! 

  So did Pandu's Son behold 
All this universe enfold 
All its huge diversity 
Into one vast shape, and be 
Visible, and viewed, and blended 
In one Body- subtle, splendid, 
Nameless- th' All-comprehending 
God of Gods, the Never-Ending 
Deity! 

  But, sore amazed, 
Thrilled, o'erfilled, dazzled, and dazed, 
Arjuna knelt; and bowed his head, 
And clasped his palms; and cried, and said: 
Arjuna. Yea! I have seen! I see! 
Lord! all is wrapped in Thee! 
The gods are in Thy glorious frame! the creatures 
Of earth, and heaven, and hell 
In Thy Divine form dwell, 
And in Thy countenance shine all the features 

  Of Brahma, sitting lone 
Upon His lotus-throne; 
Of saints and sages, and the serpent races 
Ananta, Vasuki; 
Yea! mightiest Lord! I see 
Thy thousand thousand arms and breasts, and faces, 

  And eyes,- on every side 
Perfect, diversified; 
And nowhere end of Thee, nowhere beginning, 
Nowhere a centre! Shifts- 
Wherever soul's gaze lifts- 
Thy central Self, all-wielding, and all-winning! 

  Infinite King! I see 
The anadem on Thee, 
The club, the shell, the discus; see Thee burning 
In beams insufferable, 
Lighting earth, heaven, and hell 
With brilliance blazing, glowing, flashing; turning 

  Darkness to dazzling day, 
Look I whichever way; 
Ah, Lord! I worship Thee, the Undivided, 
The Uttermost of thought, 
The Treasure-Palace wrought 
To hold the wealth of the worlds; the Shield provided 

  To shelter Virtue's laws; 
The Fount whence Life's stream draws 
All waters of all rivers of all being: 
The One Unborn, Unending: 
Unchanging and Unblending! 
With might and majesty, past thought, past seeing! 

  Silver of moon and gold 
Of sun are glories rolled 
From Thy great eyes; Thy visage, beaming tender 
Throughout the stars and skies, 
Doth to warm life surprise 
Thy Universe. The worlds are filled with wonder 

  Of Thy perfections! Space 
Star-sprinkled, and void place 
From pole to pole of the Blue, from bound to bound, 
Hath Thee in every spot, 
Thee, Thee!- Where Thou art not, 
O Holy, Marvellous Form! is nowhere found! 

  O Mystic, Awful One! 
At sight of Thee, made known, 
The Three Worlds quake; the lower gods draw nigh Thee; 
They fold their palms, and bow 
Body, and breast, and brow, 
And, whispering worship, laud and magnify Thee! 

  Rishis and Siddhas cry 
"Hail! Highest Majesty! 
From sage and singer breaks the hymn of glory 
In dulcet harmony, 
Sounding the praise of Thee; 
While countless companies take up the story, 

  Rudras, who ride the storms, 
Th' Adityas' shining forms, 
Vasus and Sadhyas, Viswas, Ushmapas; 
Maruts, and those great Twins 
The heavenly, fair, Aswins, 
Gandharvas, Rakshasas, Siddhas, and Asuras,- 

  These see Thee, and revere 
In sudden-stricken fear; 
Yea! the Worlds,- seeing Thee with form stupendous, 
With faces manifold, 
With eyes which all behold, 
Unnumbered eyes, vast arms, members tremendous, 

  Flanks, lit with sun and star, 
Feet planted near and far, 
Tushes of terror, mouths wrathful and tender;- 
The Three wide Worlds before Thee 
Adore, as I adore Thee, 
Quake, as I quake, to witness so much splendour! 

  I mark Thee strike the skies 
With front, in wondrous wise 
Huge, rainbow-painted, glittering; and thy mouth 
Opened, and orbs which see 
All things, whatever be 
In all Thy worlds, east, west, and north and south. 

  O Eyes of God! O Head! 
My strength of soul is fled, 
Gone is heart's force, rebuked is mind's desire! 
When I behold Thee so, 
With awful brows a-glow, 
With burning glance, and lips lighted by fire 

  Fierce as those flames which shall 
Consume, at close of all, 
Earth, Heaven! Ah me! I see no Earth and Heaven! 
Thee, Lord of Lords! I see, 
Thee only- only Thee! 
Now let Thy mercy unto me be given, 

  Thou Refuge of the World! 
Lo! to the cavern hurled 
Of Thy wide-opened throat, and lips white-tushed, 
I see our noblest ones, 
Great Dhritarashtra's sons, 
Bhishma, Drona, and Karna, caught and crushed! 

  The Kings and Chiefs drawn in, 
That gaping gorge within; 
The best of both these armies torn and riven! 
Between Thy jaws they lie 
Mangled full bloodily, 
Ground into dust and death! Like streams down-driven 

  With helpless haste, which go 
In headlong furious flow 
Straight to the gulfing deeps of th' unfilled ocean, 
So to that flaming cave 
Those heroes great and brave 
Pour, in unending streams, with helpless motion! 

  Like moths which in the night 
Flutter towards a light, 
Drawn to their fiery doom, flying and dying, 
So to their death still throng, 
Blind, dazzled, borne along 
Ceaselessly, all those multitudes, wild flying! 

  Thou, that hast fashioned men, 
Devourest them again, 
One with another, great and small, alike! 
The creatures whom Thou mak'st, 
With flaming jaws Thou tak'st, 
Lapping them up! Lord God! Thy terrors strike 

  From end to end of earth, 
Filling life full, from birth 
To death, with deadly, burning, lurid dread! 
Ah, Vishnu! make me know 
Why is Thy visage so? 
Who art Thou, feasting thus upon Thy dead? 

  Who? awful Deity! 
I bow myself to Thee, 
Namostu Te, Devavara! Prasid! 
O Mightiest Lord! rehearse 
Why hast Thou face so fierce? 
Whence doth this aspect horrible proceed? 
Krishna. Thou seest Me as Time who kills, 
Time who brings all to doom, 
The Slayer Time, Ancient of Days, come hither to consume; 
Excepting thee, of all these hosts of hostile chiefs arrayed, 
There stands not one shall leave alive the battlefield! Dismayed 
No longer be! Arise! obtain renown! destroy thy foes! 
Fight for the kingdom waiting thee when thou hast vanquished those. 
By Me they fall- not thee! the stroke of death is dealt them now, 
Even as they show thus gallantly; My instrument art thou! 
Strike, strong-armed Prince, at Drona! at Bhishma strike! deal 
death 
On Karna, Jyadratha; stay all their warlike breath! 
'Tis I who bid them perish! Thou wilt but slay the slain; 
Fight! they must fall, and thou must live, victor upon this plain! 
Sanjaya. Hearing mighty Keshav's word, 
Trembling that helmed Lord 
Clasped his lifted palms, and- praying 
Grace of Krishna- stood there, saying, 
With bowed brow and accents broken, 
These words, timorously spoken: 
Arjuna. Worthily, Lord of Might! 
The whole world hath delight 
In Thy surpassing power, obeying Thee; 
The Rakshasas, in dread 
At sight of Thee, are sped 
To all four quarters; and the company 

  Of Siddhas sound Thy name. 
How should they not proclaim 
Thy Majesties, Divinest, Mightiest? 
Thou Brahm, than Brahma greater! 
Thou Infinite Creator! 
Thou God of gods, Life's Dwelling-place and Rest. 

  Thou, of all souls the Soul! 
The Comprehending Whole! 
Of being formed, and formless being the Framer; 
O Utmost One! O Lord! 
Older than eld, Who stored 
The worlds with wealth of life! O Treasure-Claimer, 

  Who wottest all, and art 
Wisdom Thyself! O Part 
In all, and All; for all from Thee have risen 
Numberless now I see 
The aspects are of Thee! 
Vayu Thou art, and He who keeps the prison 

  Of Narak, Yama dark; 
And Agni's shining spark; 
Varuna's waves are Thy waves. Moon and starlight 
Are Thine! Prajapati 
Art Thou, and 'tis to Thee 
They knelt in worshipping the old world's far light, 

  The first of mortal men. 
Again, Thou God! again 
A thousand thousand times be magnified! 
Honour and worship be- 
Glory and praise,- to Thee 
Namo, Namaste, cried on every side; 
Cried here, above, below, 
Uttered when Thou dost go, 
Uttered where Thou dost come! Namo! we call; 
Namostu! God adored! 
Namostu! Nameless Lord 
Hail to Thee! Praise to Thee Thou One in all; 

  For Thou art All! Yea, Thou! 
Ah! if in anger now 
Thou shouldst remember I did think Thee Friend, 
Speaking with easy speech, 
As men use each to each; 
Did call Thee "Krishna," "Prince," nor comprehend 

  Thy hidden majesty, 
The might, the awe of Thee; 
Did, in my heedlessness, or in my love, 
On journey, or in jest, 
Or when we lay at rest, 
Sitting at council, straying in the grove, 

  Alone, or in the throng, 
Do Thee, most Holy! wrong, 
Be Thy grace granted for that witless sin 
For Thou art, now I know, 
Father of all below, 
Of all above, of all the worlds within 

  Guru of Gurus; more 
To reverence and adore 
Than all which is adorable and high! 
How, in the wide worlds three 
Should any equal be? 
Should any other share Thy Majesty? 

  Therefore, with body bent 
And reverent intent, 
I praise, and serve, and seek Thee, asking grace. 
As father to a son, 
As friend to friend, as one 
Who loveth to his lover, turn Thy face 

  In gentleness on me! 
Good is it I did see 
This unknown marvel of Thy Form! But fear 
Mingles with joy! Retake, 
Dear Lord! for pity's sake 
Thine earthly shape, which earthly eyes may bear! 

  Be merciful, and show 
The visage that I know; 
Let me regard Thee, as of yore, arrayed 
With disc and forehead-gem, 
With mace and anadem, 
Thou that sustainest all things! Undismayed 

  Let me once more behold 
The form I loved of old, 
Thou of the thousand arms and countless eyes! 
This frightened heart is fain 
To see restored again 
My Charioteer, in Krishna's kind disguise. 

  Krishna. Yea! thou hast seen, Arjuna! because I loved thee well, 
The secret countenance of Me, revealed by mystic spell, 
Shining, and wonderful, and majestic, manifold, 
Which none save thou in all the years had favour to behold; 
For not by Vedas cometh this, nor sacrifice, nor alms, 
Nor works well-done, nor penance long, nor prayers, nor chanted 
psalms, 
That mortal eyes should bear to view the Immortal Soul unclad, 
Prince of the Kurus! This was kept for thee alone! Be glad! 
Let no more trouble shake thy heart, because thine eyes have seen 
My terror with My glory. As I before have been 
So will I be again for thee; with lightened heart behold! 
Once more I am thy Krishna, the form thou knew'st of old! 
Sanjaya. These words to Arjuna spake 
Vasudev, and straight did take 
Back again the semblance dear 
Of the well-loved charioteer; 
Peace and joy it did restore 
When the Prince beheld once more 
Mighty BRAHMA'S form and face 
Clothed in Krishna's gentle grace. 
Arjuna. Now that I see come back, Janardana! 
This friendly human frame, my mind can think 
Calm thoughts once more; my heart beats still again! 
Krishna. Yea! it was wonderful and terrible 
To view me as thou didst, dear Prince! The gods 
Dread and desire continually to view! 
Yet not by Vedas, nor from sacrifice, 
Nor penance, nor gift-giving, nor with prayer 
Shall any so behold, as thou hast seen! 
Only by fullest service, perfect faith, 
And uttermost surrender am I known 
And seen, and entered into, Indian Prince! 
Who doeth all for Me; who findeth Me 
In all; adoreth always; loveth all 
Which I have made, and Me, for Love's sole end, 
That man, Arjuna! unto Me doth wend. 

  HERE ENDETH CHAPTER XI OF THE 
BHAGAVAD-GITA, 
Entitled "Viswarupadarsanam," 
Or "The Book of the Manifesting of the 
One and Manifold." 

  ==============================================

  CHAPTER XII 
Of the Religion of Faith

  Arjuna. Lord! of the men who serve Thee- true in heart- 
As God revealed; and of the men who serve, 
Worshipping Thee Unrevealed, Unbodied, Far, 
Which take the better way of faith and life? 
Krishna. Whoever serve Me- as I show Myself- 
Constantly true, in full devotion fixed, 
Those hold I very holy. But who serve- 
Worshipping Me The One, The Invisible, 
The Unrevealed, Unnamed, Unthinkable, 
Uttermost, All-pervading, Highest, Sure- 
Who thus adore Me, mastering their sense, 
Of one set mind to all, glad in all good, 
These blessed souls come unto Me. 
Yet, hard 
The travail is for such as bend their minds 
To reach th' Unmanifest. That viewless path 
Shall scarce be trod by man bearing the flesh! 
But whereso any doeth all his deeds 
Renouncing self for Me, full of Me, fixed 
To serve only the Highest, night and day 
Musing on Me- him will I swiftly lift 
Forth from life's ocean of distress and death, 
Whose soul clings fast to Me. Cling thou to Me! 
Clasp Me with heart and mind! so shalt thou dwell 
Surely with Me on high. But if thy thought 
Droops from such height; if thou be'st weak to set 
Body and soul upon Me constantly, 
Despair not! give Me lower service! I seek 
To reach Me, worshipping with steadfast will; 
And, if thou canst not worship steadfastly, 
Work for Me, toil in works pleasing to Me! 
For he that laboureth right for love of Me 
Shall finally attain! But, if in this 
Thy faint heart fails, bring Me thy failure! find 
Refuge in Me! let fruits of labour go, 
Renouncing hope for Me, with lowliest heart, 
So shalt thou come; for, though to know is more 
Than diligence, yet worship better is 
Than knowing, and renouncing better still. 
Near to renunciation- very near- 
Dwelleth Eternal Peace! 

  Who hateth nought 
Of all which lives, living himself benign, 
Compassionate, from arrogance exempt, 
Exempt from love of self, unchangeable 
By good or ill; patient, contented, firm 
In faith, mastering himself, true to his word, 
Seeking Me, heart and soul; vowed unto Me,- 
That man I love! Who troubleth not his kind, 
And is not troubled by them; clear of wrath, 
Living too high for gladness, grief, or fear, 
That man I love! Who, dwelling quiet-eyed, 
Stainless, serene, well-balanced, unperplexed, 
Working with Me, yet from all works detached, 
That man I love! Who, fixed in faith on Me, 
Dotes upon none, scorns none; rejoices not, 
And grieves not, letting good or evil hap 
Light when it will, and when it will depart, 
That man I love! Who, unto friend and foe 
Keeping an equal heart, with equal mind 
Bears shame and glory; with an equal peace 
Takes heat and cold, pleasure and pain; abides 
Quit of desires, hears praise or calumny 
In passionless restraint, unmoved by each; 
Linked by no ties to earth, steadfast in Me, 
That man I love! But most of all I love 
Those happy ones to whom 'tis life to live 
In single fervid faith and love unseeing, 
Drinking the blessed Amrit of my Being! 

  HERE ENDETH CHAPTER XII OF THE 
BHAGAVAD-GITA, 
Entitled "Bhaktiyog," 
Or "The Book of the Religion of Faith." 

  ==============================================

  CHAPTER XIII 
Of Religion by Separation of Matter and Spirit

  Arjuna. Now would I hear, O gracious Kesava! 
Of Life which seems, and Soul beyond, which sees, 
And what it is we know- or think to know. 
Krishna. Yea! Son of Kunti! for this flesh ye see 
Is Kshetra, is the field where Life disports; 
And that which views and knows it is the Soul, 
Kshetrajna. In all "fields," thou Indian prince! 
I am Kshetrajna. I am what surveys! 
Only that knowledge knows which knows the known 
By the knower! What it is, that "field" of life, 
What qualities it hath, and whence it is, 
And why it changeth, and the faculty 
That wotteth it, the mightiness of this, 
And how it wotteth- hear these things from Me! 

  The elements, the conscious life, the mind, 
The unseen vital force, the nine strange gates 
Of the body, and the five domains of sense; 
Desire, dislike, pleasure and pain, and thought 
Deep-woven, and persistency of being; 
These all are wrought on Matter by the Soul! 

  Humbleness, truthfulness, and harmlessness, 
Patience and honour, reverence for the wise. 
Purity, constancy, control of self, 
Contempt of sense-delights, self-sacrifice, 
Perception of the certitude of ill 
In birth, death, age, disease, suffering, and sin; 
Detachment, lightly holding unto home, 
Children, and wife, and all that bindeth men; 
An ever-tranquil heart in fortunes good 
And fortunes evil, with a will set firm 
To worship Me- Me only! ceasing not; 
Loving all solitudes, and shunning noise 
Of foolish crowds; endeavours resolute 
To reach perception of the Utmost Soul, 
And grace to understand what gain it were 
So to attain,- this is true Wisdom, Prince! 
And what is otherwise is ignorance! 

  Now will I speak of knowledge best to know- 
That Truth which giveth man Amrit to drink, 
The Truth of HIM, the Para-Brahm, the All, 
The Uncreated; not Asat, nor Sat, 
Not Form, nor the Unformed; yet both, and more;- 
Whose hands are everywhere, and everywhere 
Planted His feet, and everywhere His eyes 
Beholding, and His ears in every place 
Hearing, and all His faces everywhere 
Enlightening and encompassing His worlds. 
Glorified in the senses He hath given, 
Yet beyond sense He is; sustaining all, 
Yet dwells He unattached: of forms and modes 
Master, yet neither form nor mode hath He; 
He is within all beings- and without- 
Motionless, yet still moving; not discerned 
For subtlety of instant presence; close 
To all, to each; yet measurelessly far! 
Not manifold, and yet subsisting still 
In all which lives; for ever to be known 
As the Sustainer, yet, at the End of Times, 
He maketh all to end- and re-creates. 
The Light of Lights He is, in the heart of the Dark 
Shining eternally. Wisdom He is 
And Wisdom's way, and Guide of all the wise, 
Planted in every heart. 

  So have I told 
Of Life's stuff, and the moulding, and the lore 
To comprehend. Whoso, adoring Me, 
Perceiveth this, shall surely come to Me! 

  Know thou that Nature and the Spirit both 
Have no beginning! Know that qualities 
And changes of them are by Nature wrought; 
That Nature puts to work the acting frame, 
But Spirit doth inform it, and so cause 
Feeling of pain and pleasure. Spirit, linked 
To moulded matter, entereth into bond 
With qualities by Nature framed, and, thus 
Married to matter, breeds the birth again 
In good or evil yonis. 
Yet is this- 
Yea! in its bodily prison!- Spirit pure, 
Spirit supreme; surveying, governing, 
Guarding, possessing; Lord and Master still 
PURUSHA, Ultimate, One Soul with Me. 

  Whoso thus knows himself, and knows his soul 
PURUSHA, working through the qualities 
With Nature's modes, the light hath come for him! 
Whatever flesh he bears, never again 
Shall he take on its load. Some few there be 
By meditation find the Soul in Self 
Self-schooled; and some by long philosophy 
And holy life reach thither; some by works: 
Some, never so attaining, hear of light 
From other lips, and seize, and cleave to it 
Worshipping; yea! and those- to teaching true- 
Overpass Death! 
Wherever, Indian Prince! 
Life is- of moving things, or things unmoved, 
Plant or still seed- know, what is there hath grown 
By bond of Matter and of Spirit: Know 
He sees indeed who sees in all alike 
The living, lordly Soul; the Soul Supreme, 
Imperishable amid the Perishing: 
For, whoso thus beholds, in every place, 
In every form, the same, one, Living Life, 
Doth no more wrongfulness unto himself, 
But goes the highest road which brings to bliss. 
Seeing, he sees, indeed, who sees that works 
Are Nature's wont, for Soul to practise by 
Acting, yet not the agent; sees the mass 
Of separate living things- each of its kind- 
Issue from One, and blend again to One: 
Then hath he BRAHMA, he attains! 
O Prince! 
That Ultimate, High Spirit, Uncreate, 
Unqualified, even when it entereth flesh 
Taketh no stain of acts, worketh in nought! 
Like to th' ethereal air, pervading all, 
Which, for sheer subtlety, avoideth taint, 
The subtle Soul sits everywhere, unstained: 
Like to the light of the all-piercing sun 
[Which is not changed by aught it shines upon,] 
The Soul's light shineth pure in every place; 
And they who, by such eye of wisdom, see 
How Matter, and what deals with it, divide; 
And how the Spirit and the flesh have strife, 
Those wise ones go the way which leads to Life! 

  HERE ENDETH CHAPTER XIII OF THE 
BHAGAVAD-GITA, 
Entitled "Kshetrakshetrajnavibhagayog," 
Or "The Book of Religion by Separation of Matter and Spirit." 

  ==============================================

  CHAPTER XIV 
Of Religion by Separation from the Qualities

  Krishna. Yet farther will I open unto thee 
This wisdom of all wisdoms, uttermost, 
The which possessing, all My saints have passed 
To perfectness. On such high verities 
Reliant, rising into fellowship 
With Me, they are not born again at birth 
Of Kalpas, nor at Pralyas suffer change! 

  This Universe the womb is where I plant 
Seed of all lives! Thence, Prince of India, comes 
Birth to all beings! Whoso, Kunti's Son! 
Mothers each mortal form, Brahma conceives, 
And I am He that fathers, sending seed! 

  Sattwan, Raias, and Tamas, so are named 
The qualities of Nature, "Soothfastness," 
"Passion," and "Ignorance." These three bind down 
The changeless Spirit in the changeful flesh. 
Whereof sweet "Soothfastness," by purity 
Living unsullied and enlightened, binds 
The sinless Soul to happiness and truth; 
And Passion, being kin to appetite, 
And breeding impulse and propensity, 
Binds the embodied Soul, O Kunti's Son! 
By tie of works. But Ignorance, begot 
Of Darkness, blinding mortal men, binds down 
Their souls to stupor, sloth, and drowsiness. 
Yea, Prince of India! Soothfastness binds souls 
In pleasant wise to flesh; and Passion binds 
By toilsome strain; but Ignorance, which blots 
The beams of wisdom, binds the soul to sloth. 
Passion and Ignorance, once overcome, 
Leave Soothfastness, O Bharata! Where this 
With Ignorance are absent, Passion rules; 
And Ignorance in hearts not good nor quick. 
When at all gateways of the Body shines 
The Lamp of Knowledge, then may one see well 
Soothfastness settled in that city reigns; 
Where longing is, and ardour, and unrest, 
Impulse to strive and gain, and avarice, 
Those spring from Passion- Prince!- engrained; and where 
Darkness and dulness, sloth and stupor are, 
'Tis Ignorance hath caused them, Kuru Chief! 

  Moreover, when a soul departeth, fixed 
In Soothfastness, it goeth to the place- 
Perfect and pure- of those that know all Truth. 
If it departeth in set habitude 
Of Impulse, it shall pass into the world 
Of spirits tied to works; and, if it dies 
In hardened Ignorance, that blinded soul 
Is born anew in some unlighted womb. 

  The fruit of Soothfastness is true and sweet; 
The fruit of lusts is pain and toil; the fruit 
Of Ignorance is deeper darkness. Yea! 
For Light brings light, and Passion ache to have; 
And gloom, bewilderments, and ignorance 
Grow forth from Ignorance. Those of the first 
Rise ever higher; those of the second mode 
Take a mid place; the darkened souls sink back 
To lower deeps, loaded with witlessness! 

  When, watching life, the living man perceives 
The only actors are the Qualities, 
And knows what rules beyond the Qualities, 
Then is he come nigh unto Me! 
The Soul, 
Thus passing forth from the Three Qualities- 
Whereby arise all bodies- overcomes 
Birth, Death, Sorrow, and Age; and drinketh deep 
The undying wine of Amrit. 
Arjuna. Oh, my Lord! 
Which be the signs to know him that hath gone 
Past the Three Modes? How liveth he? What way 
Leadeth him safe beyond the threefold Modes? 
Krishna. He who with equanimity surveys 
Lustre of goodness, strife of passion, sloth 
Of ignorance, not angry if they are, 
Not wishful when they are not: he who sits 
A sojourner and stranger in their midst 
Unruffled, standing off, saying- serene- 
When troubles break, "These be the Qualities! 
He unto whom- self-centred- grief and joy 
Sound as one word; to whose deep-seeing eyes 
The clod, the marble, and the gold are one; 
Whose equal heart holds the same gentleness 
For lovely and unlovely things, firm-set, 
Well-pleased in praise and dispraise; satisfied 
With honour or dishonour; unto friends 
And unto foes alike in tolerance; 
Detached from undertakings,- he is named 
Surmounter of the Qualities! 

  And such- 
With single, fervent faith adoring Me, 
Passing beyond the Qualities, conforms 
To Brahma, and attains Me! 

  For I am 
That whereof Brahma is the likeness! Mine 
The Amrit is; and Immortality 
Is mine; and mine perfect Felicity! 

  HERE ENDETH CHAPTER XIV OF THE 
BHAGAVAD-GITA, 
Entitled "Gunatrayavibhagayog," 
Or "The Book of Religion by Separation from 
the Qualities." 

  ==============================================

  CHAPTER XV 
Of Religion by Attaining the Supreme

  Krishna. Men call the Aswattha,- the Banyan-tree,- 
Which hath its boughs beneath, its roots above,- 
The ever-holy tree. Yea! for its leaves 
Are green and waving hymns which whisper Truth! 
Who knows the Aswattha, knows Veds, and all. 

  Its branches shoot to heaven and sink to earth, 
Even as the deeds of men, which take their birth 
From qualities: its silver sprays and blooms, 
And all the eager verdure of its girth, 
Leap to quick life at kiss of sun and air, 
As men's lives quicken to the temptings fair 
Of wooing sense: its hanging rootlets seek 
The soil beneath, helping to hold it there, 

  As actions wrought amid this world of men 
Bind them by ever-tightening bonds again. 
If ye knew well the teaching of the Tree, 
What its shape saith; and whence it springs; and, then 

  How it must end, and all the ills of it, 
The axe of sharp Detachment ye would whet, 
And cleave the clinging snaky roots, and lay 
This Aswattha of sense-life low,- to set 

  New growths upspringing to that happier sky,- 
Which they who reach shall have no day to die, 
Nor fade away, nor fall- to Him, I mean, 
FATHER and FIRST, Who made the mystery 

  Of old Creation; for to Him come they 
From passion and from dreams who break away; 
Who part the bonds constraining them to flesh, 
And,- Him, the Highest, worshipping alway- 

  No longer grow at mercy of what breeze 
Of summer pleasure stirs the sleeping trees, 
What blast of tempest tears them, bough and stem: 
To the eternal world pass such as these! 

  Another Sun gleams there! another Moon! 
Another Light,- not Dusk, nor Dawn, nor Noon- 
Which they who once behold return no more; 
They have attained My rest, life's Utmost boon! 

  When, in this world of manifested life, 
The undying Spirit, setting forth from Me, 
Taketh on form, it draweth to itself 
From Being's storehouse,- which containeth all,- 
Senses and intellect. The Sovereign Soul 
Thus entering the flesh, or quitting it, 
Gathers these up, as the wind gathers scents, 
Blowing above the flower.-beds. Ear and Eye, 
And Touch and Taste, and Smelling, these it takes,- 
Yea, and a sentient mind;- linking itself 
To sense-things so. 
The unenlightened ones 
Mark not that Spirit when he goes or comes, 
Nor when he takes his pleasure in the form, 
Conjoined with qualities; but those see plain 
Who have the eyes to see. Holy souls see 
Which strive thereto. Enlightened, they perceive 
That Spirit in themselves; but foolish ones, 
Even though they strive, discern not, having hearts 
Unkindled, ill-informed! 
Know, too, from Me 
Shineth the gathered glory of the suns 
Which lighten all the world: from Me the moons 
Draw silvery beams, and fire fierce loveliness. 
I penetrate the clay, and lend all shapes 
Their living force; I glide into the plant- 
Root, leaf, and bloom- to make the woodlands green 
With springing sap. Becoming vital warmth, 
I glow in glad, respiring frames, and pass, 
With outward and with inward breath, to feed 
The body by all meats. 
For in this world 
Being is twofold: the Divided, one; 
The Undivided, one. All things that live 
Are "the Divided." That which sits apart, 
"The Undivided." 
Higher still is He, 
The Highest, holding all, whose Name is LORD, 
The Eternal, Sovereign, First! Who fills all worlds, 
Sustaining them. And- dwelling thus beyond 
Divided Being and Undivided- I 
Am called of men and Vedas, Life Supreme, 
The PURUSHOTTAMA. 
Who knows Me thus, 
With mind unclouded, knoweth all, dear Prince! 
And with his whole soul ever worshippeth Me. 

  Now is the sacred, secret Mystery 
Declared to thee! Who comprehendeth this 
Hath wisdom! He is quit of works in bliss! 

  HERE ENDETH CHAPTER XV OF THE 
BHAGAVAD-GITA, 
Entitled "Purushottamapraptiyog," 
Or "The Book of Religion by Attaining the Supreme." 

  ==============================================

  CHAPTER XVI 
Of the Separateness of the Divine and the Undivine

  Krishna. Fearlessness, singleness of soul, the will 
Always to strive for wisdom; opened hand 
And governed appetites; and piety, 
And love of lonely study; humbleness, 
Uprightness, heed to injure nought which lives, 
Truthfulness, slowness unto wrath, a mind 
That lightly letteth go what others prize; 
And equanimity, and charity 
Which spieth no man's faults; and tenderness 
Towards all that suffer; a contented heart, 
Fluttered by no desires; a bearing mild, 
Modest, and grave, with manhood nobly mixed, 
With patience, fortitude, and purity; 
An unrevengeful spirit, never given 
To rate itself too high;- such be the signs, 
O Indian Prince! of him whose feet are set 
On that fair path which leads to heavenly birth! 

  Deceitfulness, and arrogance, and pride, 
Quickness to anger, harsh and evil speech, 
And ignorance, to its own darkness blind,- 
These be the signs, My Prince! of him whose birth 
Is fated for the regions of the vile. 

  The Heavenly Birth brings to deliverance, 
So should'st thou know! The birth with Asuras 
Brings into bondage. Be thou joyous, Prince! 
Whose lot is set apart for heavenly Birth. 

  Two stamps there are marked on all living men, 
Divine and Undivine; I spake to thee 
By what marks thou shouldst know the Heavenly Man, 
Hear from me now of the Unheavenly! 

  They comprehend not, the Unheavenly, 
How Souls go forth from Me; nor how they come 
Back unto Me: nor is there Truth in these, 
Nor purity, nor rule of Life. "This world 
Hath not a Law, nor Order, nor a Lord," 
So say they: "nor hath risen up by Cause 
Following on Cause, in perfect purposing, 
But is none other than a House of Lust." 
And, this thing thinking, all those ruined ones- 
Of little wit, dark-minded- give themselves 
To evil deeds, the curses of their kind. 
Surrendered to desires insatiable, 
Full of deceitfulness, folly, and pride, 
In blindness cleaving to their errors, caught 
Into the sinful course, they trust this lie 
As it were true- this lie which leads to death- 
Finding in Pleasure all the good which is, 
And crying "Here it finisheth!" 

  Ensnared 
In nooses of a hundred idle hopes, 
Slaves to their passion and their wrath, they buy 
Wealth with base deeds, to glut hot appetites; 
"Thus much, to-day," they say, "we gained! thereby 
Such and such wish of heart shall have its fill; 
And this is ours! and th' other shall be ours! 
To-day we slew a foe, and we will slay 
Our other enemy to-morrow! Look! 
Are we not lords? Make we not goodly cheer? 
Is not our fortune famous, brave, and great? 
Rich are we, proudly born! What other men 
Live like to us? Kill, then, for sacrifice! 
Cast largesse, and be merry!" So they speak 
Darkened by ignorance; and so they fall- 
Tossed to and fro with projects, tricked, and bound 
In net of black delusion, lost in lusts- 
Down to foul Naraka. Conceited, fond, 
Stubborn and proud, dead-drunken with the wine 
Of wealth, and reckless, all their offerings 
Have but a show of reverence, being not made 
In piety of ancient faith. Thus vowed 
To self-hood, force, insolence, feasting, wrath, 
These My blasphemers, in the forms they wear 
And in the forms they breed, my foemen are, 
Hateful and hating; cruel, evil, vile, 
Lowest and least of men, whom I cast down 
Again, and yet again, at end of lives, 
Into some devilish womb, whence- birth by birth- 
The devilish wombs re-spawn them, all beguiled; 
And, till they find and worship Me, sweet Prince! 
Tread they that Nether Road. 

  The Doors of Hell 
Are threefold, whereby men to ruin pass,- 
The door of Lust, the door of Wrath, the door 
Of Avarice. Let a man shun those three! 
He who shall turn aside from entering 
All those three gates of Narak, wendeth straight 
To find his peace, and comes to Swarga's gate. 

  HERE ENDETH CHAPTER XVI OF THE 
BHAGAVAD-GITA, 
Entitled "Daivasarasaupadwibhagayog," 
Or "The Book of the Separateness of the 
Divine and Undivine." 

  ==============================================

  CHAPTER XVII 
Of Religion by the Threefold Kinds of Faith

  Arjuna. If men forsake the holy ordinance, 
Heedless of Shastras, yet keep faith at heart 
And worship, what shall be the state of those, 
Great Krishna! Sattwan, Rajas, Tamas? Say! 
Krishna. Threefold the faith is of mankind, and springs 
From those three qualities,- becoming "true," 
Or "passion-stained," or "dark," as thou shalt hear! 

  The faith of each believer, Indian Prince! 
Conforms itself to what he truly is. 
Where thou shalt see a worshipper, that one 
To what he worships lives assimilate, 
[Such as the shrine, so is the votary,] 
The "soothfast" souls adore true gods; the souls 
Obeying Rajas worship Rakshasas 
Or Yakshas; and the men of Darkness pray 
To Pretas and to Bhutas. Yea, and those 
Who practise bitter penance, not enjoined 
By rightful rule- penance which hath its root 
In self-sufficient, proud hypocrisies- 
Those men, passion-beset, violent, wild, 
Torturing- the witless ones- My elements 
Shut in fair company within their flesh, 
(Nay, Me myself, present within the flesh!) 
Know them to devils devoted, not to Heaven! 
For like as foods are threefold for mankind 
In nourishing, so is there threefold way 
Of worship, abstinence, and almsgiving! 
Hear this of Me! there is a food which brings 
Force, substance, strength, and health, and joy to live, 
Being well-seasoned, cordial, comforting, 
The "Soothfast" meat. And there be foods which bring 
Aches and unrests, and burning blood, and grief 
Being too biting, heating, salt, and sharp, 
And therefore craved by too strong appetite. 
And there is foul food- kept from over-night, 
Savourless, filthy, which the foul will eat, 
A feast of rottenness, meet for the lips 
Of such as love the "Darkness." 

  Thus with rites;- 
A sacrifice not for rewardment made, 
Offered in rightful wise, when he who vows 
Sayeth, with heart devout, "This I should do! 
Is "Soothfast" rite. But sacrifice for gain, 
Offered for good repute, be sure that this, 
O Best of Bharatas! is Rajas-rite, 
With stamp of "passion." And a sacrifice 
Offered against the laws, with no due dole 
Of food-giving, with no accompaniment 
Of hallowed hymn, nor largesse to the priests, 
In faithless celebration, call it vile, 
The deed of "Darkness!"- lost! 
Worship of gods 
Meriting worship; lowly reverence 
Of Twice-borns, Teachers, Elders; Purity, 
Rectitude, and the Brahmacharya's vow, 
And not to injure any helpless thing,- 
These make a true religiousness of Act. 

  Words causing no man woe, words ever true, 
Gentle and pleasing words, and those ye say 
In murmured reading of a Sacred Writ,- 
These make the true religiousness of Speech. 

  Serenity of soul, benignity, 
Sway of the silent Spirit, constant stress 
To sanctify the Nature,- these things make 
Good rite, and true religiousness of Mind. 

  Such threefold faith, in highest piety 
Kept, with no hope of gain, by hearts devote 
Is perfect work of Sattwan, true belief. 

  Religion shown in act of proud display 
To win good entertainment, worship, fame, 
Such- say I- is of Rajas, rash and vain. 

  Religion followed by a witless will 
To torture self, or come at power to hurt 
Another,- 'tis of Tamas, dark and ill. 

  The gift lovingly given, when one shall say 
"Now must I gladly give!" when he who takes 
Can render nothing back; made in due place, 
Due time, and to a meet recipient, 
Is gift of Sattwan, fair and profitable. 

  The gift selfishly given, where to receive 
Is hoped again, or when some end is sought, 
Or where the gift is proffered with a grudge, 
This is of Rajas, stained with impulse, ill. 

  The gift churlishly flung, at evil time, 
In wrongful place, to base recipient, 
Made in disdain or harsh unkindliness, 
Is gift of Tamas, dark; it doth not bless! 

  HERE ENDETH CHAPTER XVII OF THE 
BHAGAVAD-GITA, 
Entitled "Sraddhatrayavibhagayog," 
Or "The Book of Religion by the Threefold 
Kinds of Faith." 

  ==============================================

  CHAPTER XVIII 
Of Religion by Deliverance and Renunciation

  Arjuna. Fain would I better know, Thou Glorious One! 
The very truth- Heart's Lord!- of Sannyas, 
Abstention; and Renunciation, Lord! 
Tyaga; and what separates these twain! 
Krishna. The poets rightly teach that Sannyas 
Is the foregoing of all acts which spring 
Out of desire; and their wisest say 
Tyaga is renouncing fruit of acts. 

  There be among the saints some who have held 
All action sinful, and to be renounced; 
And some who answer, "Nay! the goodly acts- 
As worship, penance, alms- must be performed!" 
Hear now My sentence, Best of Bharatas! 

  'Tis well set forth, O Chaser of thy Foes! 
Renunciation is of threefold form, 
And Worship, Penance, Alms, not to be stayed; 
Nay, to be gladly done; for all those three 
Are purifying waters for true souls! 

  Yet must be practised even those high works 
In yielding up attachment, and all fruit 
Produced by works. This is My judgment, Prince! 
This My insuperable and fixed decree! 

  Abstaining from a work by right prescribed 
Never is meet! So to abstain doth spring 
From "Darkness," and Delusion teacheth it. 
Abstaining from a work grievous to flesh, 
When one saith "'Tis unpleasing!" this is null! 
Such an one acts from "passion;" nought of gain 
Wins his Renunciation! But, Arjun! 
Abstaining from attachment to the work, 
Abstaining from rewardment in the work, 
While yet one doeth it full faithfully, 
Saying, "'Tis right to do!" that is "true" act 
And abstinence! Who doeth duties so, 
Unvexed if his work fail, if it succeed 
Unflattered, in his own heart justified, 
Quit of debates and doubts, his is "true" act: 
For, being in the body, none may stand 
Wholly aloof from act; yet, who abstains 
From profit of his acts is abstinent. 

  The fruit of labours, in the fives to come, 
Is threefold for all men,- Desirable, 
And Undesirable, and mixed of both; 
But no fruit is at all where no work was. 

  Hear from me, Long-armed Lord! the makings five 
Which go to every act, in Sankhya taught 
As necessary. First the force; and then 
The agent; next, the various instruments; 
Fourth, the especial effort; fifth, the God. 
What work soever any mortal doth 
Of body, mind, or speech, evil or good, 
By these five doth he that. Which being thus, 
Whoso, for lack of knowledge, seeth himself 
As the sole actor, knoweth nought at all 
And seeth nought. Therefore, I say, if one- 
Holding aloof from self- with unstained mind 
Should slay all yonder host, being bid to slay, 
He doth not slay; he is not bound thereby! 

  Knowledge, the thing known, and the mind which knows, 
These make the threefold starting-ground of act. 
The act, the actor, and the instrument, 
These make the threefold total of the deed. 
But knowledge, agent, act, are differenced 
By three dividing qualities. Hear now 
Which be the qualities dividing them. 

  There is "true" Knowledge. Learn thou it is this: 
To see one changeless Life in all the Lives, 
And in the Separate, One Inseparable. 
There is imperfect Knowledge: that which sees 
The separate existences apart, 
And, being separated, holds them real. 
There is false Knowledge: that which blindly clings 
To one as if 'twere all, seeking no Cause, 
Deprived of light, narrow, and dull, and "dark." 

  There is "right" Action: that which- being enjoined- 
Is wrought without attachment, passionlessly, 
For duty, not for love, nor hate, nor gain. 
There is "vain" Action: that which men pursue 
Aching to satisfy desires, impelled 
By sense of self, with all-absorbing stress: 
This is of Rajas- passionate and vain. 
There is "dark" Action: when one doth a thing 
Heedless of issues, heedless of the hurt 
Or wrong for others, heedless if he harm 
His own soul- 'tis of Tamas, black and bad! 

  There is the "rightful" doer. He who acts 
Free from self-seeking, humble, resolute, 
Steadfast, in good or evil hap the same, 
Content to do aright- he "truly" acts. 
There is th' "impassioned" doer. He that works 
From impulse, seeking profit, rude and bold 
To overcome, unchastened; slave by turns 
Of sorrow and of joy: of Rajas he! 
And there be evil doers; loose of heart, 
Low-minded, stubborn, fraudulent, remiss, 
Dull, slow, despondent- children of the "dark." 

  Hear, too, of Intellect and Steadfastness 
The threefold separation, Conqueror-Prince! 
How these are set apart by Qualities. 

  Good is the Intellect which comprehends 
The coming forth and going back of life, 
What must be done, and what must not be done, 
What should be feared, and what should not be feared, 
What binds and what emancipates the soul: 
That is of Sattwan, Prince! of "soothfastness." 
Marred is the Intellect which, knowing right 
And knowing wrong, and what is well to do 
And what must not be done, yet understands 
Nought with firm mind, nor as the calm truth is: 
This is of Rajas, Prince! and "passionate!" 
Evil is Intellect which, wrapped in gloom, 
Looks upon wrong as right, and sees all things 
Contrariwise of Truth. O Pritha's Son! 
That is of Tamas, "dark" and desperate! 

  Good is the steadfastness whereby a man 
Masters his beats of heart, his very breath 
Of life, the action of his senses; fixed 
In never-shaken faith and piety: 
That is of Sattwan, Prince! "soothfast" and fair! 
Stained is the steadfastness whereby a man 
Holds to his duty, purpose, effort, end, 
For life's sake, and the love of goods to gain, 
Arjuna! 'tis of Raias, passion-stamped! 
Sad is the steadfastness wherewith the fool 
Cleaves to his sloth, his sorrow, and his fears, 
His folly and despair. This- Pritha's Son!- 
Is born of Tamas, "dark" and miserable! 

  Hear further, Chief of Bharatas! from Me 
The threefold kinds of Pleasure which there be. 

  Good Pleasure is the pleasure that endures, 
Banishing pain for aye; bitter at first 
As poison to the soul, but afterward 
Sweet as the taste of Amrit. Drink of that! 
It springeth in the Spirit's deep content. 
And painful Pleasure springeth from the bond 
Between the senses and the sense-world. Sweet 
As Amrit is its first taste, but its last 
Bitter as poison. 'Tis of Rajas, Prince! 
And foul and "dark" the Pleasure is which springs 
From sloth and sin and foolishness; at first 
And at the last, and all the way of life 
The soul bewildering. 'Tis of Tamas, Prince! 

  For nothing lives on earth, nor 'midst the gods 
In utmost heaven, but hath its being bound 
With these three Qualities, by Nature framed. 

  The work of Brahmans, Kshatriyas, Vaisyas, 
And Sudras, O thou Slayer of thy Foes! 
Is fixed by reason of the Qualities 
Planted in each: 
A Brahman's virtues, Prince 
Born of his nature, are serenity, 
Self-mastery, religion, purity, 
Patience, uprightness, learning, and to know 
The truth of things which be. A Kshatriya's pride, 
Born of his nature, lives in valour, fire, 
Constancy, skilfulness, spirit in fight, 
And open-handedness and noble mien, 
As of a lord of men. A Vaisya's task, 
Born with his nature, is to till the ground, 
Tend cattle, venture trade. A Sudra's state, 
Suiting his nature, is to minister. 

  Whoso performeth- diligent, content- 
The work allotted him, whate'er it be, 
Lays hold of perfectness! Hear how a man 
Findeth perfection, being so content: 
He findeth it through worship- wrought by work- 
Of HIM that is the Source of all which lives, 
Of HIM by Whom the universe was stretched. 

  Better thine own work is, though done with fault, 
Than doing others' work, ev'n excellently. 
He shall not fall in sin who fronts the task 
Set him by Nature's hand! Let no man leave 
His natural duty, Prince! though it bear blame! 
For every work hath blame, as every flame 
Is wrapped in smoke! Only that man attains 
Perfect surcease of work whose work was wrought 
With mind unfettered, soul wholly subdued, 
Desires for ever dead, results renounced. 

  Learn from me, Son of Kunti! also this, 
How one, attaining perfect peace, attains 
BRAHM, the supreme, the highest height of all! 

  Devoted- with a heart grown pure, restrained 
In lordly self-control, forgoing wiles 
Of song and senses, freed from love and hate, 
Dwelling 'mid solitudes, in diet spare, 
With body, speech, and will tamed to obey, 
Ever to holy meditation vowed, 
From passions liberate, quit of the Self, 
Of arrogance, impatience, anger, pride; 
Freed from surroundings, quiet, lacking nought- 
Such an one grows to oneness with the BRAHM; 
Such an one, growing one with BRAHM, serene, 
Sorrows no more, desires no more; his soul, 
Equally loving all that lives, loves well 
Me, Who have made them, and attains to Me. 
By this same love and worship doth he know 
Me as I am, how high and wonderful, 
And knowing, straightway enters into Me. 
And whatsoever deeds he doeth- fixed 
In Me, as in his refuge- he hath won 
For ever and for ever by My grace 
Th' Eternal Rest! So win thou! In thy thoughts 
Do all thou dost for Me! Renounce for Me! 
Sacrifice heart and mind and will to Me! 
Live in the faith of Me! In faith of Me 
All dangers thou shalt vanquish, by My grace; 
But, trusting to thyself and heeding not, 
Thou can'st but perish! If this day thou say'st, 
Relying on thyself, "I will not fight!" 
Vain will the purpose prove! thy qualities 
Would spur thee to the war. What thou dost shun, 
Misled by fair illusions, thou wouldst seek 
Against thy will, when the task comes to thee 
Waking the promptings in thy nature set. 
There lives a Master in the hearts of men 
Maketh their deeds, by subtle pulling-strings, 
Dance to what tune HE will. With all thy soul 
Trust Him, and take Him for thy succour, Prince! 
So- only so, Arjuna!- shalt thou gain- 
By grace of Him- the uttermost repose, 
The Eternal Place! 
Thus hath been opened thee 
This Truth of Truths, the Mystery more hid 
Than any secret mystery. Meditate! 
And- as thou wilt- then act! 

  Nay! but once more 
Take My last word, My utmost meaning have! 
Precious thou art to Me; right well-beloved! 
Listen! tell thee for thy comfort this. 
Give Me thy heart! adore Me! serve Me! cling 
In faith and love and reverence to Me! 
So shalt thou come to Me! I promise true, 
For thou art sweet to Me! 
And let go those- 
Rites and writ duties! Fly to Me alone! 
Make Me thy single refuge! will free 
Thy soul from all its sins! Be of good cheer! 

  [Hide, the holy Krishna saith, 
This from him that hath no faith, 
Him that worships not, nor seeks 
Wisdom's teaching when she speaks: 
Hide it from all men who mock; 
But, wherever, 'mid the flock 
Of My lovers, one shall teach 
This divinest, wisest, speech- 
Teaching in the faith to bring 
Truth to them, and offering 
Of all honour unto Me- 
Unto Brahma cometh he! 
Nay, and nowhere shall ye find 
Any man of all mankind 
Doing dearer deed for Me; 
Nor shall any dearer be 
In My earth. Yea, furthermore, 
Whoso reads this converse o'er, 
Held by Us upon the plain, 
Pondering piously and fain, 
He hath paid Me sacrifice! 
(Krishna speaketh in this wise!) 
Yea, and whoso, full of faith, 
Heareth wisely what it saith, 
Heareth meekly,- when he dies, 
Surely shall his spirit rise 
To those regions where the Blest, 
Free of flesh, in joyance rest.] 

  Hath this been heard by thee, O Indian Prince! 
With mind intent? hath all the ignorance- 
Which bred thy trouble- vanished, My Arjun? 
Arjuna. Trouble and ignorance are gone! the Light 
Hath come unto me, by Thy favour, Lord! 
Now am I fixed! my doubt is fled away! 
According to Thy word, so will I do! 

  Sanjaya. Thus gathered I the gracious speech of Krishna, O my King! 
Thus have I told, with heart a-thrill, this wise and wondrous thing 
By great Vyasa's learning writ, how Krishna's self made known 
The Yoga, being Yoga's Lord. So is the high truth shown! 
And aye, when I remember, O Lord my King, again 
Arjuna and the God in talk, and all this holy strain, 
Great is my gladness: when I muse that splendour, passing speech, 
Of Hari, visible and plain, there is no tongue to reach 
My marvel and my love and bliss. O Archer-Prince! all hail! 
O Krishna, Lord of Yoga! surely there shall not fail 
Blessing, and victory, and power, for Thy most mighty sake, 
Where this song comes of Arjun, and how with God he spake. 

  HERE ENDS, WITH CHAPTER XVIII, 
Entitled "Mokshasanyasayog," 
Or "The Book of Religion by Deliverance and Renunciation," 
THE BHAGAVAD-GITA. 
THE END
-- Bhagavad Gita (Edwin Arnold tr)