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02 - Of Doctrines - Bhagavad Gita · Sacred Texts Archive

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  Chapter two, Sanjaya him filled with such compassion and such grief, with eyes
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  tear dimmed, despondent in stern words. The driver Madhusudan thus addressed Krishna.
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  How hath this weakness taken thee? Whence springs the inglorious trouble, shameful to
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  the brave, barring the path of virtue? Nay our June, forbid thyself
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  to feebleness. It mars thy warrior name, cast off the coward fit,
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  wake be thyself, arise scourge of thy foes, Arjuna, How can I
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  in the battle shoot with shafts on Bhishma or androna O thou chief, both
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  worshipful, both honorable men? Better to live on baker's bread with those we
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  love alive than taste their blood in rich feasts, spread and guiltily survive.
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  Ah, were it worse? Who knows to be victor or vanquish'd? Here
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  when those confront us angrily, whose death leaves living drear in pity, lost
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  by doubtings tossed, My thoughts distracted, Turn to THEE, the guide I
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  reverence most that I may counsel learn. I know not what would heal the
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  grief burned into soul and sense. If I were Earth's unchallenged chief, a
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  god, and these gone, thence Sonjaya. So spake Arjuna to the Lord
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  of hearts, and sighing, I will not fight, held silence. Then
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  to whom with tender smile O Barrata. While the Prince wept despairing TwixT those
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  hosts, Christ made answer in divinest. First, Krishna, Thou grievest,
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  where no grief should be. Thou speakest words lacking wisdom for the wise in
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  heart. More, not for those that live, nor those that die,
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  nor I, nor Thou, nor any one of these ever was not,
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  nor ever will not be forever and forever afterwards. All that doth live lives
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  always to man's frame. As there come infancy and youth and age. So
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  come there raisings up and layings down of other and of other life abodes which
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  the wise know and fear. Not this that irks thy sense, life thrilling
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  to the elements, bringing thee heat and cold, sorrows and joys, tis
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  brief and mutable. Bear with it, Prince, as the wise bear the
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  soul which is not moved, the soul that with a strong and constant calm,
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  takes sorrow and takes joy indifferently lives in the life, undying. That
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  which is can never cease to be. That which is not will not exist.
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  To see the truth of both is theirs who part essence from accident,
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  substance, from shadow, indestructible, Learn thou the life is spreading life through
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  all. It cannot, anywhere, by any means, be any wise diminished,
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  stayed, or changed. But for these fleeting frames which it informs with
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  spirit, deathless, endless, infinite, they perish. Let them perish,
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  Prince and fight. He who shall say, lo I have slain a man,
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  He who shall think, lo I am slain Those both know not Life
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  cannot slay. Life is not slain. Never the spirit was born, the
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  spirit shall cease to be. Never, never was time. It was not
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  end and beginning are dreams. Birthless and deathless and changeless. Remaineth the spirit
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  forever. Death hath not touched it at all, dead, though the house
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  of it seems. Who knoweth it exhaustless, self sustained, immortal, indestructible,
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  shall such say I have killed a man, or caused to kill?
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  Nay, But as when one layeth his worn out robes away and taking new
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  ones. Saith, these will I wear to day, So putteth by the
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  spirit lightly its garb of flesh, and passeth to inherit a residence. Afresh,
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  I say to thee weapons reach not the life, flame burns it not,
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  waters cannot o'erwhelm, nor dry winds wither it impenetrable, unentered, unassailed,
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  unharmed, untouched, immortal, all arriving, stable, sure, invisible,
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  ineffable by word and thought, uncompassed ever all itself. Thus is the
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  soul declared. How wilt thou, then, knowing it, so, grieve
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  when thou shouldst not grieve? How if thou hearest that the man new dead
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  is like the man new born, still living man, one same existent spirit,
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  wilt thou weep? The end of birth is death. The end of
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  death is birth. This is ordained. And mournest thou, chief of the
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  stalwart arm, for what befalls which could not otherwise befall. The birth of
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  living things comes unperceived, the death comes unperceived. Between them beings perceive what
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  is there? Sorrowful herein dear prince, wonderful, wistful to contemplate difficult doubtful
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  to speak upon strange, and great for tongue to relate mystical hearing. For
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  every one nor wotteth man. This what a marvel it is when seeing and
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  saying and hearing are done. This life, within all living things, My
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  prince hides beyond harm. Scorn Thou to suffer, then, for that which
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  cannot suffer, do thy part. Be mindful of thy name and tremble.
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  Not nought better can be to martial soul than lawful war. Happy. The
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  warrior to whom comes joy of battle comes as now glorious and fair, unsought,
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  opening for him a gateway unto heaven. But if thou shun'st this honorable
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  field a kshatriya, if knowing thy duty and thy task, thou bidst duty
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  and task go by, that shall be sin, and those to come shall
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  speak thee infamy from age to age. But infamy is worse for men of
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  noble blood to bear than death. The chiefs, upon their battle chariots will
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  deem twas fear that drove THEE from the fray of those who held THEE mighty
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  souled the scorn Thou must abide, while all thine enemies will scatter bitter speech
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  of THEE to mock the valor which thou hadst What fate could fall more grievously
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  than this, Either being killed thou wilt win Swarga's safety, or alive and
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  victor thou wilt reign an earthly king. Therefore, arise, thou, son
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  of KUNTI brace thine arm for conflict. Nerve thy heart to meet as things
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  alike to THEE pleasure or pain prophet or ruin victory or defeat. So minded,
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  gird THEE to the fight. For so thou shalt not sin. Thus
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  far I speak to THEE as from the sanchya unspiritually hear now the deeper teaching
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  of the Yog, which, holding understanding, thou shalt burst thy karme bond
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  the bondage of wrought deeds. Here shall no end be hindered, no hope
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  marred, no loss be feared. Faith, yea, a little faith shall
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  save THEE from the anguish of thy dread. Here glory of the Kurus shines
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  one rule, one steadfast rule, while shifting souls have laws many and hard,
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  specious but wrongful deem the speech of those ill taught ones who extol the
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  letter of their Vedas, saying this is all we have or need, being
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  weak at heart with wants seekers of heaven, which comes they say as fruit
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  of good deeds done, promising men much profit in new births, for works
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  of faith, in various rights abounding following, whereon large merit shall accrue towards
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  wealth and power. Albeit who wealth and power do most desire, least fixity
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  of soul have such least hold on heavenly meditation. Much these teach from vEDS
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  concerning thee three qualities. But thou be free of the three qualities, free
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  of the pairs of opposites, and free from that sad righteousness which calculates self
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  ruled our juna, simple satisfied, look like as when a tank pours water
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  forth to suit all needs. So do these Brahmins draw texts for all wants
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  from tank of holy writ. But thou want not ask, not find full
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  reward of doing right in right. Let right deeds be thy motive, not
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  the fruit which comes from them, And live in action labor, make thine
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  acts thy piety, casting all self aside, contemning gain and merit. Equable
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  in good or evil, Equability is yog is piety Yet the right act is
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  less, far less than the right thinking mind. Seek refuge in thy soul.
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  Have there thy heaven. Scorn them that follow virtue, for her gifts.
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  The mind of pure devotion even here casts equally aside good deeds and bad,
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  passing above them. Unto pure devotion. Devote thyself with perfect meditation comes
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  perfect act. And the right hearted rise more certainly because they seek no gain
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  forth from the bands of body, step by step to highest seats of bliss.
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  When thy firm soul hath shaken off those tangled oracles which ignorantly guide,
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  then shall it soar to high neglect of what's denied or said this way or
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  that indoctrinal writ troubled no longer by the priestly lore, safe shall it live
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  and sure, steadfastly bent on meditation? This is yog and peace are Juna?
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  What is his mark? Who hath that steadfast heart confirmed in holy meditation?
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  How know we his speech? Cassava sits he moves, he like other
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  men Krishna. When one o Pritha's son, abandoning desires which shake the mind,
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  finds in his soul full comfort. For his soul he hath attained the
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  yog, that man is such in sorrows, not rejected, and enjoys,
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  not overjoyed, dwelling outside the stress of passion, fear and anger, fixed
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  in calms of lofty contemplation. Such a one is mooney, is the sage,
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  the true recluse. He who, to none and nowhere, overbound by
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  ties of flesh, takes evil things and good, neither desponding nor exulting.
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  Such bears Wisdom's plainest mark. He who shall draw, as the wise tortoise
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  draws its four feet, safe under its shield, his five frail senses back
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  under the spirit spuckler, from the world which else assails them. Such a
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  one, my prince, hath Wisdom's mark. Things that solicit sense hold off
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  from the self governed. Nay, it comes the appetites of him who lives
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  beyond, depart aroused no more. Yet, May it chance, o,
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  son of Coonti, that a governed mind shall sometimes feel the sense storm sweep
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  and rest strong self control by the roots. Let him regain his kingdom,
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  Let him conquer this and sit on me intent that man alone is wise who
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  keeps the mastery of himself. If one ponders on objects of the sense,
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  there springs attraction. From attraction grows desire. Desire flames to fierce passion,
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  passion breeds recklessness. Then the memory, all betrayed, lets noble purpose go
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  and SAPs the mind till purpose, mind and man are all undone. But
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  if one deals with objects of the sense, not loving and not hating,
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  making them serve his free soul, which rests serenely, Lord Lo, such
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  a man comes to tranquility, and out of that tranquility shall rise the end
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  and healing of his earthly pains. Since the will governed sets the soul at
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  peace. The soul of the ungoverned is not his, Nor hath he knowledge
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  of himself, which lacked, how grows serenity and wanting that whence shall he
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  hope for happiness. The mind that gives itself to follow shows of sense,
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  seeth its helm of wisdom rent away, and like a ship in waves of
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  whirlwind, drives to wreck and death. Only with him, great Prince,
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  whose sense are not swayed by things of sense. Only with him who holds
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  his mastery, shows wisdom perfect. What is midnight gloom to unenlightened souls shines
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  wakeful day is known for night thick night of ignorance to his true seeing eyes.
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  Such is the Saint, and like the ocean day by day, receiving
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  floods from all lands, which never overflows its boundary line, not leaping and
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  not leaving, fed by the rivers, but unswelled by those, So is
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  the perfect one to his soul's ocean, the world of sense, poor streams
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  of witchery. They leave him as they find, without commotion, taking their
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  tribute, but remaining. See yea whoso, shaking off the yoke of flesh,
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  lives lord, not servant of his lusts, set free from pride,
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  from passion, from the sin of self, toucheth tranquility o pritha sun,
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  that is the state of Brahm. There rests no dread when that last step
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  is reached. Live where he will die when he may. Such passeth from
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  all plaining to blest nirvana with the gods. Attaining end of chapter two.