Transcript

Bhagavad Gita · Bhagavad Gita

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Bolgovav Ghita translated by Sir Edwin Arnold introductory note. During the centuries in which
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Buddhism was establishing itself in the east of India, the older Brahmanism in the
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West was undergoing the changes which resulted in the Hinduism, which is now the
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prevailing religion of India. The main ancient sources of information with regard to these
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Hindu beliefs and practices are the two great epics, the Ramayana and the Maha
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Brata. The former is a highly artificial production based on legend and ascribed to
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one man Vall Mikua. The latter, a huge conglomeration of stirring adventure,
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legend, myth history and superstition, is a composite production, begun probably as
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early as the fourth or fifth century before Christ and completed by the end of
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the sixth century of our era. It represents many strata of religious belief The
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Boghavodgita, of which a translation is here given, occurs as an episode in
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the Mahabarata and is regarded as one of the gems of Hindu literature. The
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poem is a dialogue between Prince Arjuna, the brother of King Yurhistira and Vishnu,
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the supreme God, incarnated as Khrushna and wearing the disguise of a charioteer.
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The conversation takes place in a war chariot stationed between the armies of the
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Kauravas and Bandavas, who are about to engage in battle. To the western
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reader, much of the discussion seems childish and illogical, but these elements are
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mingled with passages of undeniable sublimity. Many of the more puzzling inconsistencies are due
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to interpolations by later rewriters. It is, says Hopkins, a medley of
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beliefs as to the relation of spirit and matter and other secondary matters. It
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is uncertain in its tone in regard to the comparative efficacy of action and inaction,
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and in regard to the practical man's means of salvation. But it is
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at one with itself in its fundamental thesis that all things are each a part
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of one Lord, that men and gods are but manifestations of the one divine
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Spirit. End of introductory note, Chapter one. Arjuna Vishad Territrashtra ranged thus
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for battle on the sacred plane on karuk Schittra, say, Sanjaya, say
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what wrought my people and the pandavas son Jaya, when he beheld the host
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of pandavas Raja Duryodhana to Drona drew and spake these words, Ah Guru,
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see this line, how vast it is of Pandu fighting men in battled by
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the son of Drupada, thy scholar in the war. Therein stands ranked chiefs
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like Arjuna, like to Bima chiefs, benders of bows, Virata Yu Yu
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dang Drupada eminent upon his car, Drishta kate ChEI, Kitan Kasi's stout lord,
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Purujit Kunti poj and Shaivih with udham and Ju and uttam Auj Supadra's child
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and Rao Padis, all famed, all mounted on their shining chariots. On
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our side too, Thou best of Brahmins, see excellent chiefs, commanders of
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my line, whose names I joy to count thyself the first. Then Bhishma
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Karna Kripa fierce and fight Vikarna Ashwattaman next to those strong Salmadati with full many
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more valiant and tried, ready this day to die for me their king,
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each with his weapon grasped, each skillful in the field weakest meseems. Our
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battle shows where Bhishma holds command and Biemah fronting him, something too strong,
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have care our captain's nigh to Bhishma's ranks, prepare what help they may now
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blow my shell. Then, at the signal of the aged king, with
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blair to wake the blood rolling round like to a lion's roar, the trumpeter
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blew the great counch, and at the noise of it, trumpets and drums,
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cymbals and gongs and horns burst into sudden clamor as the blasts of loosened
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tempests such the tumult seemed then might be seen upon their car of gold,
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yoked with white steeds, blowing their battle shells. Khrushna, the god Arjuna
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at his side. Khrushna, with knotted locks, blew his great counch,
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carved of the giant's bone, Arjuna blue Injure's loud gift. Bima, the
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terrible wolf bellied Bma blew a long reed conch. Yudhishtira, Kunti's blameless son,
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winded a mighty shell. Victory's voice and Nakula blue shrill upon his counch
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named the sweet sounding Sahadev on his called gem bedecked, and Kasi's prints on
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his Sikandi on his car. Drushtadyum Vita Sotaki. The unsubdued Durupara with his
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sons, O Lord of Earth long armed. Supadra's children all blew loud,
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so that the clangers shook their foemen's hearts with quaking earth and thundering heaven.
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Then twas beholding dRIT Rashtra's battle set weapons, unsheathing bows drawn forth the war
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instant to break. Arjuna, whose ensign badge was Hanuman the Monkey, spake
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this thing to Khrushna the Divine. His charioteer drive dauntless one to yonder open
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ground betwixt the armies. I would see more nigh those who will fight with
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us, those we must slay today and wars our bitterment for sure on bloodshed.
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All are bent who thronged this plane obeying Dartarastro's sinful son. Thus Barrajuna
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prayed o barrata between the hosts. That heavenly charioteer drove the bright car reining
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its milk, white steeds, where Bhishma led and Drona and their lords see
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spakey t Arjuna, Where they stand thy kindred of the Kurus and the prince
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marked on each hand, the kinsmen of his house, grandsires and sires,
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uncles and brothers and sons, cousins and son in law and nephews, mixed
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with friends and honored elders, some this side, some that side, ranged,
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And seeing those opposed such kith grown enemies, Arajuna's heart melted with pity
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while he uttered this Krushna, as I behold, come here to shed their
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common blood yon concourse of our kin. My members fail, My tongue dries
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in my mouth. A shudder thrills my body, and my hair bristles with
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horror. From my weak hand slips gondiv the goodly bow. A fever burns
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my skin to parching hardly. May I stand? The life within me seems
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to swim and faint. Nothing do I foresee, save woe and wail.
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It is not good, okay, shove, Not of good can spring from
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mutual slaughter. Lo I hate triumph and domination, wealth and ease. Thus
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save one, Oh ho, what victory can bring delight Golvinda. What rich
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spoils could profit, what rule recompense? What span of life itself seems sweet
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bought with such blood? Seeing that these stand here ready to die for whose
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sake life was fair and pleasure pleased, and power grew precious grandsires, sires
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and sons, brothers and fathers in law and sons in law, elders and
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friends. Shall I deal death on these, even though they seek to slay
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us? Not one blow? O Madhusudana. Will I strike to gain the
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rule of all three worlds? Then, how much less to seize an earthly
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kingdom? Killing These must breed but anguish Khrushna. If they be guilty,
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we shall grow guilty by their deaths will light on us? If we shall
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slay those sons of dart Rastra and our kin, What peace could come of
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that, Oh Mahdava. For if indeed, blinded by lust and wrath,
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these cannot see or will not see the sin of kingly lines o'er throne and
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kinsman slain, how should not we who see shun such a crime, We
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who perceive the guilt and feel the shame, Oh Thou delight of men Janardana
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by overthrow of houses perisheth their sweet continuous household, piety and rights neglected piety
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extinct enters impiety. Upon that home, it's women grow unwomaned. Whence their
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spring mad passions and the mingling up of castes, sending a hellward road that
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family and whoso wrought its doom by wicked wrath nay, and the souls of
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honored ancestors fall from their place of peace, being bereft of funeral cakes and
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the wan death water. So teach our holy hymns. Thus, if we
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slay kinsfolk and friends for love of earthly power, Oh of yet, what
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an evil fault it were better? I deem it. If my kinsmen strike
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to face them weaponless and bear my breast to shaft and spear, then answer
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blow with blow. So speaking in the face of those two hosts, Arjuna
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sank upon his chariot seat and let fall bow and arrows. Sick at heart,
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here endeth chapter one of the Boghavadgita. Chapter two, Sanjaya him filled
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with such compassion and such grief, with awe tear, dimmed, despondent in
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stern words, the driver Madusadan thus addressed, Krishna, How hath this weakness
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taken thee? Whence springs the inglorious trouble, shameful to the brave, barring
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the path of virtue. Nay, our June, forbid thyself to feebleness.
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It mars thy warrior name, cast off the coward fit, wake be thyself,
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arise scourge of thy foes, Our Juna, How can I in the
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battle shoot with shafts on Bhishma or on Rona, 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 vanquished? 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 to whom
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with tender smile O barata. While the Prince wept despairing TwixT those hosts,
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Krishna made answer in divinest verse, Krishna, Thou grievest where no grief should
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be. Thou speakest the words lacking wisdom for the wise in heart. More,
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not for those that live, nor those that die, Nor I,
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nor thou, nor any one of these ever was not, nor ever will
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not be forever and forever afterwards. All that doth live lives always to man's
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frame. As there come infancy and youth and age. So come there raisings
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up and layings down, of other and of other life abodes which the wise
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know and fear. Not This that irks thy sense, life thrilling to the
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elements, bringing the heat and cold, sorrows and joys, tis brief and
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mutable. Bear with it, Prince, as the wise bear. The soul
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which is not moved. The soul that with a strong and constant calm takes
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sorrow and takes joy indifferently lives in the life, undying. That which is
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can never cease to be that which is not will not exist. To see
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the truth of both is theirs who part essence from accident, substance, from
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shadow, indestructible, Learn thou the life is spreading life through all. It
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cannot, anywhere by any means, be any wise diminished, stayed, or
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changed. But for these fleeting frames which it informs with spirit, deathless,
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endless, infinite, they perish. Let them perish, Prince and fight.
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He who shall say, lo, I have slain a man, He who
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shall think, lo I am slain Those both know not Life cannot slay.
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Life is not slain. Never the spirit was born. The spirit shall see
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to be never. Never was time, It was not end in beginning our
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dreams. Birthless and deathless and changeless remaineth the spirit forever. Death hath not
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touched it at all, dead, though the house of it seems. Who
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knoweth it exhaustless, self sustained, immortal, indestructible. Shall such say I
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have killed a man, or caused to kill? Nay, But as when
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one layeth his worn out robes away, and taking new ones, saith,
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these will I wear to day. So putteth by the spirit lightly its garb
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of flesh, and passeth to inherit a residence. Afresh, I say to
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thee weapons reach not the life, flame burns it not, waters cannot o'erwhelm,
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nor dry winds wither it. Impenetrable, unentered, unassailed, unharmed,
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untouched, immortal, all arriving, stable, sure, invisible, ineffable by
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word and thought, uncompassed ever all itself. Thus is the soul declared.
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How wilt thou, then, knowing it so, grieve when thou shouldst not
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grieve? How if thou hearest that the man new dead is like the man
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new born, still living man, one same existent spirit, wilt thou weep?
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The end of birth is death. The end of death is birth.
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This is ordained. And mournest thou, chief of the stalwart arm, for
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what befalls which could not otherwise befall. The birth of living things comes un
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perceived, the death comes unperceived. Between them beings perceive, what is there?
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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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everyone, 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 tied a martial soul than lawful war happy.
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The warrior to whom comes joy of battle comes as now glorious and fair,
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unsought, opening for him a gateway unto heaven. But if thou shun'st this
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honorable field a keshatriya, if knowing thy duty and thy task, thou bidst
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duty and task go by, that shall be sin, and those to come
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shall speak thee infamy from age to age. But infamy is worse for men
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of noble blood to bear than death. The chiefs, upon their battle chariots
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will deem twas fear that drove THEE from the fray of those who held THEE
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mighty souled the scorn Thou must abide, while all thine enemies will scatter bitter
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speech of THEE to mock the valor which thou hadst. What fate could fall
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more grievously than this, either being killed, thou wilt win Swargin's safety or
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alive, and victor thou wilt reign an earthly king. Therefore arise, thou,
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son of COONTI brace thine arm for conflict. Nerve thy heart to meet
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as things alike to thee pleasure or pain, prophet or ruin victory or defeat.
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So minded, gird THEE to the fight. For so thou shalt not
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sin. Thus far I speak to THEE as from the sanchya unspiritually hear now
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the deeper teaching of the yog, which, holding understanding, thou shalt burst
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thy karme bond the bondage of wrought deeds. Here shall no end be hindered,
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no hope marred, no loss be feared. Faith yea, a little
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faith shall save THEE from the anguish of thy dread. Here glory of the
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Kurus shines one rule, one steadfast rule, while shifting souls have laws many
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and hard, specious but wrongful deem. The speech of those ill taught ones
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who extol the letter of their Vedas, saying this is all we have or
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need, being weak at heart with wants, seekers of heaven, which comes
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they say as fruit of good deeds done, promising men much profit in new
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births for works of faith, in various rights abounding following whereon large merit shall
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accrue towards wealth and power. Albeit who wealth and power do most desire,
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least fixity of soul, have such least hold on heavenly meditation. Much These
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teach from vEDS concerning the three qualities. But thou be free of the three
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qualities, free of the pairs of opposites, and free from that sad righteousness
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which calculates self ruled. Are juna simple satisfied, look like as when a
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tank pours water forth to suit all needs. So do these brahmins draw texts
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for all wants from tank of holy writ. But thou want not ask,
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not find full reward of doing right in right, Let right deeds be thy
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motive, not the fruit which comes from them, and live in action labor,
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make thine acts thy piety, casting all self aside, contemning gain and
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merit equable in good or evil. Equability is yog is piety. Yet the
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right act is less far less than the right thinking mind. Seek refuge in
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thy soul, have there thy heaven. Scorn them that follow virtue for her
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gifts the mind of pure devotion, even here casts equally aside good deeds and
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bad, passing above them. Unto pure devotion, devote thyself with perfect meditation
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comes perfect act, and the right hearted rise more certainly because they seek no
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gain forth from the bands of body, step by step to highest seats of
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bliss. 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
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or that indoctrinal writ troubled no longer by the priestly lore safe, shall it
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live and sure, steadfastly bent on meditation. This is yog and peace are
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Juna? What is his mark? Who hath that steadfast heart confirmed in holy
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meditation? How know we his speech? Cassava sits, he moves, he
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like other men Krishna. When one o Pritha's son, abandoning desires which shake
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the mind, finds in his soul full comfort for his soul, he hath
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attained the yog. That man is such in sorrows, not rejected, and
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enjoys, not overjoyed, dwelling outside the stress of passion, fear, and
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anger fixed in calms of lofty contemplation, which one is mooney, is the
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sage, the true recluse. He who, to none and nowhere, overbound
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by 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
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tortoise 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 one,
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my prince, hath Wisdom's mark. Things that solicit sense hold off from
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the self governed. Nay, it comes the appetites of him who lives beyond,
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depart aroused no more. Yet, may it chance, o, son
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of COUNTI, that a governed mind shall sometimes feel the sense storm sweep and
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rest strong self control by the roots. Let him regain his kingdom. Let
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him conquer this and sit on me intent that man alone is wise who keeps
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the mastery of himself. If one ponders on objects of the sense, there
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springs attraction. From attraction grows desire, Desire flames to fierce passion, passion
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breeds recklessness. Then the memory all betrayed lets noble purpose go and SAPs the
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mind till purpose. Mind and man are all undone. But if one deals
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with objects of the sense, not loving and not hating, making them serve
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his free soul, which rests serenely, Lord Lo, such a man comes
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to tranquility, and out of that tranquility shall rise the end and healing of
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his earthly pains. Since the ill governed sets the soul at peace. The
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soul of the ungoverned is not his nor hathy. Knowledge of himself, which
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lacked, how grows serenity and wanting that whence shall he hope for happiness.
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The mind that gives itself to follow shows of sense, seeth its helm of
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wisdom rent away, and like a ship in waves of whirlwind, drives to
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wreck and death. Only with him, great Prince, whose sense are not
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swayed by things of sense. Only with him who holds his mastery, shows
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wisdom perfect. What is midnight gloom to unenlightened souls shines wakeful day is known
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for night, thick night of ignorance to his true seeing eyes. Such is
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the saint, And like the ocean, day by day, receiving floods from
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all lands, which never overflows its boundary line, not leaping and not leaving,
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fed by the rivers, but unswelled by those. So is the perfect
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one to his soul's ocean, the world of sense, poor streams of witchery.
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They leave him as they find, without commotion, taking their tribute,
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but remaining. See yea whoso shaking off the yoke of flesh, lives lord,
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not servant of his lusts, set free from pride, from passion,
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from the sin of self, toucheth tranquility o Pritha's sun. That is the
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state of brahm. There rests no dread when that last step is reached.
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Live where he will die when he may such passeth from all planning to blessed
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nirvana, with the gods attaining end of chapter two, Chapter three Virtue in
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work Arjuna, though whom all models praise Janardana. If meditation be a nobler
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thing than action, wherefore, then, great Kishawa, dost thou impel me
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to this dreadful fight. Now, am I by the doubtful speech disturbed?
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Tell me one thing, and tell me certainly by what road shall I find
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the better end? Chrishna, I told thee blameless Lord. There be too.
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Path shown to this world two schools of wisdom. First the shankies,
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which doth save in way of works prescribe by reason. Next the yoke,
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which bids attained by meditation spiritually. Yet these are one. No a man
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shall escape from act by shunning action, nay, and none shall come by
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mere renouncements unto perfectness nay. And no jot of time at any time rests
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any actionless his nature's law compels him, even unwilling, into act, For
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thought is act and fancy. He who sits suppressing all the instruments of flesh,
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yet in his idle heart thinking on them, plays the inept and guilty
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hypocrite. But he who, with strong body serving mind, gives up its
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mortal powers to worthy work, not seeking gain arjuna, such ch an one
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is honorable. Do thine allotted task. Work is more excellent than idleness.
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The body's life proceeds not lacking work. There is a task of holiness to
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do, unlike world binding toil, which bindeth not the faithful soul. Such
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earthly duty do free from desire, and those shall well perform thy heavenly purpose.
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Spake Prajapati in the beginning when all men were made, and with mankind
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the sacrifice, do this work, sacrifice, increase and multiply with sacrifice.
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This shall be Kamaduk, your cow of plenty, giving back her milk of
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all abundance. Worship the gods. Thereby the gods shall yield their grace those
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meats ye crave. The gods will grant to labor when it pays tides in
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the altar flame. But if one eat fruits of the earth, rendering to
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kindly heaven, no gift of toil that thief steals from his world. Who
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eat of food after their sacrifice are quit of fault. But they that spread
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a feast all for themselves eat sin and drink of sin. Buy food.
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The living, live food comes of rain, and rain comes by the pious
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sacrifice, and sacrifice is paid with tithes of toil. Thus action is of
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Brahma, who is one the only all pervading, at all times, present
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in sacrifice. He that abstains to help the rolling wheels of this great world,
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glutting his idle sense, lives a lost life, shameful and vain,
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existing for himself, self concentrated, serving self alone, no part hath he
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in aught, nothing achieved, no wrote or unrote toucheth him. No hope
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of help for all the living things of earth depends from him. Therefore,
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thy tasks, prescribed with spirit unattached, gladly perform, since in performance of
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plain duty, man mounts to his highest bliss by works alone, Janak and
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ancient saints reached blessedness. Moreover, for the upholding of thy kind action,
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thou shouldst embrace what the wise choose, the unwise people take, what best
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men do, the multitude will follow. Look on me, those son of
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Pritha in the three White worlds. I am not bound to any toil.
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No height awaits to scale, no gift remains to gain. Yet I act
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here. And if I acted not earnest and watchful, those that look to
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me for guidance sinking back to sloth again because I slumbered would decline from good.
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And I should break Earth's order and commit her off ring san to ruin
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Parada. Even as the unknowing toil weddeth to sends. So let the enlightened
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toil sense freed but set to bring the world deliverance and its bliss, not
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sowing in those simple busy hearts seeds of despair. Yea, let each play
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his part in all he finds to do with unyoked soul. All things are
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everywhere by nature wrote in interaction of the qualities. The fool cheated by self
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things this I did and that I wrote. But ah, those strong armed
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prints a better less in mind, knowing the play of visible things within the
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world of sense, and how the qualities must qualify, standeth a loof even
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from his acts. The untaught lived mixed with them, knowing not Nature's way
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of highest aims. Unwitting, slow and dull, those make thee not to
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stumble having the light. But all that due is discharging for my sake,
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with meditation, centered inwardly seeking no profit, satisfied, serene, heedless of
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issue, fight they who shall keep my ordinance. Thus the wise and willing
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hearts have wittens from all issue of their acts. But those who disregard my
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ordinance, thinking they know, know not, and fall to loss, confused
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and foolish. Sooth the instructed won doth of his kind, following what fits
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him most, and lower creatures of their kind in vain, contending against the
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law needs must it be. The objects of the sense will stir the sense
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to like and dislike. Yet the enlightened man yields not to these, knowing
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them enemies. Finally, this is better that one do his own task as
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he may, even though he fail, than take tasks not his own,
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though they seem good. To die performing duty is no ill. But who
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seeks other roads shall wander still Arjuna. Yet tell me, teacher, by
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what force doth man go to his ill unwilling, as if one pushed him
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that evil part Krishna calmaitis passion. It is born of the darknesses which pusheth
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him mighty, of appetite, sinful and strong. This is man's enemy.
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As smoke bloats the white fire, as clinging rust masks the bright mirror,
36:23
as the womb surrounds the babe unborn, so is the world of things foiled,
36:30
soiled, enclosed in the desire of flesh. The wise fall caught in
36:35
it, the unresting foe. It is of wisdom, wearing countless forms,
36:40
fair but deceitful, subtle as a flame sense, mind and reason, These
36:47
o kuntisan are booty for it. In its play with these, it maddens
36:52
man, beguiling, blinding him. Therefore, though noblest child of Pareta,
37:00
govern thy heart constrained, the entangled sense rests the false soft sinfulness, which
37:07
SAPs knowledge and judgment. Yeare the world is strong, But what discerns it
37:13
stronger? And the mind's strongest and high overall the ruling soul. Wherefore,
37:20
perceiving him who reigns Supreme, put forth full force of soul in thy own
37:25
soul, fight vanquish fores and doubts. Dear hero, slave haunts thee infawned
37:31
shapes, and would betray Here ended chapter three of the Pagawakita. Chapter four.
37:39
Krishna, this tatless yoga, this deep union, I taught Viiswata,
37:46
the lord of Light Viswata to Manu, gave it he to Ishwaku, so
37:53
passed it down the line of all my royal Rishis. Then with years the
38:00
truth grew dim and perished. Noble Prince, now once again to thee.
38:05
It is declared this ancient lore, this mystery supreme, Seeing I find thee
38:10
votary and friend thy birth dear Lord was in these later days and bright Viswata's
38:19
preceded time. How shall I comprehend this thing? Thou sayst from the beginning.
38:24
It was I who taught many fold. The renewals of my birth have
38:30
been urgent, and of thy birds too. But mine I know, and
38:34
thine thou knowest not, O slayer of thy foes. Albet, I be
38:39
unborn, undying, indestructible, the lord of all things, living not the
38:45
less. By maya, by my magic, which I stamp on floating nature
38:50
forms the primal vast, I come and go, and come when righteousness declines,
38:58
O Bhareth, when vicked witness is strong, I rise from age to
39:02
age, and take visible shape and move man with men, succoring the good,
39:10
thrusting the evil back, and setting virtue on her seat again, who
39:15
knows the truth, touching my birds on earth and my divine work. When
39:21
he quits, the flesh puts on its load, no more falls, no
39:24
more down to earthly birth to me. He comes, Dear Prince. Many
39:30
there be who come from fear, set free from anger, from desire,
39:37
keeping their hearts fixed upon me, my faithful, purified by sacred flame of
39:43
knowledge. Such as these mix with my being. Whoso worship me them I
39:51
exalt. But all men everywhere shall fall into my path a bed, those
39:55
souls which seek reward for works. Make sacrifice. Now to the lower gods,
40:01
I say to thee, here have they their reward? But I am
40:07
he made the forecasts and portioned them a place after their qualities and gifts.
40:15
Ye, I created the reporseful, I that live immortally made all those mortal
40:22
birds for works soil, not my essence, being works wrought uninvolved, who
40:30
knows me? Acting thus unchained by action? Action binds not him, and
40:35
so perceiving. All those saints of old worked seeking for deliverance. Worked thou
40:42
as in the days gone by thy fathers, did thou sayest perplexed? It
40:49
had been asked before by singers and by sages, what is act and what
40:53
is in action? I will teach thee this, and now, knowing thou
41:00
shalt learn, which work doth save needs? Must one rightly meditate those three
41:07
doing, not doing, and undoing. Here thorny and dark the path is
41:15
he who sees how action may be rest rest action. He is wisest mid
41:21
his kind. He had the truth. He doth well acting or resting,
41:27
freed in all his works from prickings of desire, burned clean in act by
41:31
the white fire of truth. The wise call, why that man wise,
41:37
and such a one, renouncing fruit of deeds, always content, always self
41:44
satisfying. If he works, doth nothing that shall stain his separate soul,
41:50
which quit a fear in hope, subduing self, rejecting outward impulse, yielding
41:55
up to body. Bodies need nothing save body dwells sinless, amid all sin,
42:04
with equal calm, taking what may befall by grief, unmoved, unmoved
42:09
by joy, unenvyingly the same in good and evil fortunes, no wise bound
42:16
by bond of deeds. Nay, but of such a one whose crave is
42:22
gone, whose soul is liberate, whose heart is set on truth, And
42:28
of such a one whose work he does is work of sacrifice, which pass
42:34
it purely into ash and smoke, consumed upon altar. All's then God.
42:39
The sacrifice is Brumma. The ghee and grain are Brumma, the fire is
42:45
brummer, and the flesh it eats is Brumma. And on to Brumma attain
42:51
he who in such office meditates on Brumma. Some votaries there be who serve
42:57
the gods with flesh and altar smoke, but other some who lighting subtler fires
43:04
make purer right with will of worship of the which be. They who,
43:08
in white flame of countenance consume joys of the sense, delights of ear and
43:15
eye, foregoing tender speech and sound of song. And they who, kindling
43:20
fires with torch of truth, burn on a hidden altar stone the bliss of
43:25
youth and love, renouncing happiness. And they who lay for offering their their
43:31
wealth, their penance, meditation, piety, their steadfast reading of the scrolls,
43:37
their lore painfully gained with long austerities. And they who, making silent
43:44
sacrifice, draw in their breath to feed the flame of thought, and breathe
43:49
it forth to waft the heart on high, governing the vintage of each entering
43:55
air, lest one sigh pass which hath held not the soul. And they
44:01
who, day by day, denying needs, lay life itself upon the altar
44:07
flame, burning the body van lo. All these keep the right of offering,
44:13
as if they slew victims, and all thereby efface mut sin ye.
44:17
And who feed on the immortal food left of such sacrifice to brumma passed to
44:23
the unending. But for him that makes no sacrifice, he hath nor part,
44:30
nor lot even in the present world, How should he share another of
44:36
thou glory of thy line in sight of Brahma. All these offerings are spread
44:42
and are accepted, comprehend that all proceed by act. For knowing this,
44:47
thou shalt be quit of doubt. The sacrifice which knowledge pays is better than
44:52
great sacrifice or great gifts offered by wealth, Since gifts worth O, my
45:00
Prince, lies in the mind which gives the will that serves. And these
45:06
are gained by reverence, by strong search, by humble heed of those who
45:10
see the truth and teach it. Knowing truth, thy heart no more will
45:15
ache with error, For the truth shall show all things subdued to THEE,
45:21
and thou to me moreover, son of Pandu, wert thou worst of all
45:27
wrongdoers. This fair ship of truth should bear THEE safe and dry across the
45:31
sea of thy transgressions. As the kindled flame of feeds on the fuel till
45:38
it sinks to ash so on to ash Urjada, onto nought, the flame
45:45
of knowledge wastees works draws away. There is no purer like there too in
45:52
all this world, and he who seeks it shall find it, being grown
45:55
perfect in himself. Believing he receives it when the soul masters itself and cleaves
46:02
to truth and comes possessing knowledge to the higher peace the utmost reports. But
46:10
those untaught and those without full faith, and those who fear are shent.
46:16
No peace is here or otherware, no hope nor happiness for whoso doubts heat,
46:22
that, being self contained, hath vanquished doubt, disparting self from service,
46:30
soul from works, enlightened and emancipate my prince. Works fetter him no
46:37
more cut then a twin with sword of wisdom, son of Bareth. This
46:42
doubt that binds thy heart beats, cleave the bond born of thy ignorance.
46:47
Be bold and wise give thyself to the field with me arise. End of
46:54
chapter four, Chapter five, the Book of Religion. By renouncing free of
47:00
works, Ardu now yet Krishna, at the one time thou dost Lord,
47:07
surcease of works, and at another time service through work. Of these Twain
47:14
plainly tell which is the better way, Krishna. To cease from works is
47:21
well, and to do works in holiness is well, and both conduct to
47:25
bliss supreme. But of these Twain the better way is his who working piously
47:32
refraineth not. That is the true renouncer, firm and fixed, who seeking
47:38
nought rejecteth nought, dwells proof against the opposites, that is joy and sorrow,
47:46
success and failure, heat and cold, etc. O. Valiant prince,
47:52
in doing such breaks lightly from all deed. Tis the new scholar talks
48:00
as they were two, this Sankia and this yoga. Wise men know who
48:07
husband's one plucks golden fruit of both the region of high rest which Sanchian's reach
48:15
yogins attain. Who sees these twain as one sees with clear eyes. Yet
48:22
such abstraction chief is hard to win without much holiness. Who is fixed in
48:28
holiness, self ruled, pure hearted, lord of senses and of self lost
48:35
in the common life of all which lives a yoga yucht he is a saint
48:40
who whens straightway to Brahm. Such an one is not touched by taint of
48:46
deeds nought of myself I do. Thus will he think? Who holds the
48:53
truth of truths in seeing, hearing, touching, smelling, when he eats
49:00
or goes, or breathes, slumbers or talks, holds fast or loosens,
49:07
opens his eyes or shuts always assured. This is the sense world plays with
49:14
senses. He that acts in thought of brahm, detaching end from act with
49:21
act content. The world of sense can no more stain his soul than waters
49:27
mar the enameled lotus, leaf with life, with heart, with mind,
49:32
nay, with the help of all five senses. Letting selfhard go Jogan's toil,
49:38
ever towards their soul's release, Such votaries renouncing fruit of deeds, gain
49:45
endless peace. The unvowed, the passion bound seeking a fruit from works,
49:52
are fastened down. The embodied sage withdrawn within his soul at every act sits
49:59
God god like in the town which hath nine gateways, I either body,
50:06
neither doing aught nor causing any deed. This world's lord makes neither the work,
50:14
nor passion for the work, nor lust for fruit of work. The
50:17
man's own self pushes to these. The master of this world takes on himself
50:24
the good or evil deeds of no man. Dwelling beyond mankind heirs here by
50:31
folly darkening knowledge, but for whom that darkness of the soul is chased by
50:37
light, splendid and clear shines, manifest the truth as if a sun of
50:44
wisdom sprang to shed its beams of dawn, him meditating, still him seeking
50:51
with him, blended, stayed on him. The souls illuminated take that road
50:57
which hath no turning back, their sins flung off by strength of faith.
51:02
Who will may have this light? Who hath it? Sees? To him
51:07
who wisely sees the Brahman with his scrolls and sanctities, The cow, the
51:14
elephant, the unclean dog, the outcast gorging dog's meat, are all one.
51:22
The world is overcome. I even hear by such as fix their faith
51:27
on unity. The sinless Brama dwells in unity. And they in Brahma be
51:32
not over glad, attaining joy, and be not over sad, encountering grief,
51:39
but stayed on Brama, still constant. Let each abide. The sage,
51:45
whose soul holds off from outer contacts, in himself finds bliss to Brahma.
51:52
Joined by piety, his spirit tastes eternal peace. The joys springing from
52:00
sense life are but quickening wombs which breed sure griefs. Those joys begin and
52:07
end. The wise mind takes no pleasure Kunti's son in such as those.
52:14
But if a man shall learn, even while he lives and bears his body's
52:17
chain to master lust and anger. He is blessed. He is the Yuctar.
52:24
He hath happiness, contentment, light within his life is merged in Brahma's
52:31
life. He doth Nirvana touch. Thus go the rishis unto rest, who
52:38
dwell with sins, effaced with doubts, at end, with hearts governed and
52:44
calm, glad in all good. They live nigh to the peace of God.
52:51
And all those live who pass their days exempt from greed and wrath,
52:55
subduing self and senses, knowing the soul, the saint who shuts outside his
53:02
placid soul all touch of sense, letting no contact through whose quiet eyes gaze
53:08
straight from fixed brows, whose outward breath and inward breath are drawn equal and
53:15
slow through nostrils still and close. That one, with organ's heart and mind
53:22
constrained, bent on deliverance, having put away passion and fear and rage,
53:28
hath even now obtained deliverance, ever and ever freed. YEA, for he
53:34
knows me, who am he that heeds the sacrifice and worship God revealed,
53:42
And he who heeds not being lord of worlds lover of all that lives God
53:47
unrevealed, wherein who will shall find surety and shield? Here ends Chapter five
53:57
of the Bagavad Gita six Krishna. Therefore, who doeth work rightful to do,
54:07
not seeking gain from work? That man o prince is Sunyasi and Yogi
54:13
both in one, And he is neither who lights not the flame of sacrifice,
54:19
nor setteth hand to task. Regard as true renouncer him that makes worship
54:24
by work, For who renounceth not works not as yogan, so is that
54:30
well said by works the votary doth rise to saint, and saintship is the
54:36
ceasing from all works. Because the perfect yogin acts, but acts unmoved by
54:42
passions and unbound by deeds, setting result aside. Let each man raise the
54:50
self by soul, not trample down his self, since soul that is self's
54:54
friend may grow self's foe. Soul is self's friend when self doth rule over
55:01
self, but self turns enemy. If soul's own self hate self as not
55:07
itself. The sovereign soul of him who live, self governed and at peace,
55:14
is centered in itself, taking alike pleasure and pain, heat, cold,
55:20
glory and shame. He is the Yogi. He is Yukta, glad
55:25
with joy of light and truth, dwelling apart upon a peak, with senses
55:30
subjugate. Where to the cloud, the rock, the glistering gold, show
55:36
all as one. By this sign is he known, being of equal grace
55:40
to comrades, friends, chance, comers, strangers, lovers, enemies,
55:46
aliens and kinsmen, loving all alike, evil or good sequestered. Should he
55:52
sit steadfastly, meditating, solitary, his thoughts controlled, his passion laid away,
56:00
quit of belongings, in a fair still spot, having his fixed abode
56:07
not too much raised, nor yet too low. Let him abide his goods
56:12
a cloth, a deer skin, and the cusa grass. There, setting
56:16
heart his mind upon the one restraining heart and senses silent calm. Let him
56:23
accomplish yoga and achieve pureness of soul, holding immovable body and neck and head,
56:31
his gaze absorbed upon his nose, end wrapped from all around, tranquil
56:37
in spirit, free of fear, intent upon his Brahmacharya, vow devout,
56:44
musing on me, lost in the thought of me, that Yogans so devoted,
56:50
so controlled, comes to the piece beyond my peace, the peace of
56:55
high nirvana. But for earthly need. Religion is not his who too much
57:01
fasts or too much feasts, nor his who sleeps away in idle mind,
57:08
nor his who wears to waste his strength and vigils. Nay Arjuna call that
57:14
the true piety which most removes earth aches and ills. Where one is moderate
57:20
in eating and in resting, and in sport, measured in wish and act,
57:24
sleeping betimes, waking betimes for duty. When the man so living centers
57:31
on his soul the thought straightly, restrained, untouched internally by stress of sense,
57:38
Then is he yuctah see steadfast a lamp burns shelter'd from the wind.
57:45
Such is the likeness of the Jogi's mind shut from sense, storms in burning
57:52
bright to heaven when mind broods placid, soothed with holy wont when self contemplates
57:59
self and in itself hath comfort when it knows the nameless joy beyond all scope
58:05
of sense, revealed to soul only to soul, and knowing wavers not true
58:13
to the farther truth. When holding this, it deems no other treasure comparable.
58:19
But harbored, there cannot be stirred or shook by any gravest grief.
58:24
Call that state peace, that happy severance. Yoga, Call that man the
58:30
perfect Yogin steadfastly the will must toil, thereto till efforts end in ease,
58:38
and thought has passed from thinking, shaking off all longings, bread by dreams
58:45
of fame and gain, shutting the doorways of the senses close with watchful ward.
58:52
So step by step it comes to gift of peace assured and heart assuaged.
58:58
When the mind dwells self wrapped and the soul broods cumberless. But as
59:04
often as the heart breaks, wild and wavering from control, so often let
59:10
him recurb it, let him rein it, back to the soul's governance.
59:15
For perfect bliss grows only in the bosom, tranquilized, the spirit, passionless,
59:22
purged from a fence, vowed to the infinite, He who thus vows
59:27
his soul to the supreme Soul, quitting sin, passes unhindered, to the
59:32
enlistless of unity with Brahma. He so vowed, so blended, sees the
59:38
life's soul resident in all things living, and all living things in that life's
59:45
soul contained, and whoso thus discerneth me in all and all in me.
59:52
I never let him go, nor looseneth he hold upon me, but dwell
59:58
where he may whate'er his life. In me. He dwells and lives because
1:00:02
he knows and worships me, who dwell in all which lives, and cleaves
1:00:07
to me in all, Arjuna. If a man sees everywhere taught by his
1:00:14
own similitude, one life, one essence, and the evil and the good,
1:00:19
hold him a yogi, yea well perfected Arjuna, slayer of Madu.
1:00:28
Yet again, this yog, this peace derived from equanimity made known by THEE.
1:00:34
I see no fixity, therein no rest, because the heart of men
1:00:38
is unfixed. Krishna rash tumultuous, wilful, and strong. It were all
1:00:45
one, I think to hold the wayward wind as tame man's heart. Krishna
1:00:51
hero long armed beyond denial. Hard man's heart is to restrain and wavering.
1:00:58
Yet may it grow strained by habit, Prince, by want of self command?
1:01:04
This yogi, I say, cometh not lightly to the ungoverned ones.
1:01:08
But he who will be master of himself shall win it, if he stoutly
1:01:14
strive thereto Arjuna. In what road goeth he who, having faith fails Krishna
1:01:22
in the striving, falling back from holiness, missing the perfect rule? Is
1:01:28
he not lost? Straining from Brahma's light Like the vain cloud which floats TwixT
1:01:34
earth and heaven, when lightning splits it and it vanisheth? Fain? Would
1:01:38
I hear thee answer me herein? Since Krishna, none save thou, can
1:01:43
clear the doubt. Krishna, he is not lost, Thou son of Prita.
1:01:49
No nor earth nor heaven is forfeit even for him, because no heart
1:01:54
that holds one right desire treadeth the road of loss. He who should fail
1:02:00
desiring righteousness cometh at death unto the region of the just, dwells there measureless
1:02:07
years, and being born anew beginneth life again in some fair home amid the
1:02:14
mild and happy. It may chance he doth descend into a yogan's house on
1:02:20
Virtue's breast, but that is rare. Such birth is hard to be obtained
1:02:23
on this earth. Chief, so hath he back again what heights of heart
1:02:29
he did achieve, And so he strives anew to perfectness with better hope,
1:02:35
dear Prince, for by the old desire he is drawn on unwittingly, and
1:02:39
only to desire. The purity of yoga is to pass beyond the shabdebrahm the
1:02:45
spoken vade. But being Yogi, striving strong and long, purged from transgressions,
1:02:52
perfected by births, following on births, he plants his feet at last
1:02:58
upon the farther path. Such an one ranks above ascetics, higher than the
1:03:02
wise, beyond achievers of vast deeds, be thou Yogi Arjuna, and of
1:03:09
such believe truest and best is he who worships me with inmost soul stayed on
1:03:16
my mystery. Here endeth Chapter six, Chapter seven. Christna, learn now,
1:03:25
dear Prince, how if thy soul be set ever on me, still
1:03:30
exercising you, still making me thy refuge, thou shalt come most surely into
1:03:37
perfect hold of me. I'll declare to me that at most low, whole
1:03:42
and particular, which when thou knowst leavest no more to know. Here in
1:03:46
this world of many thousand mortals, one perchance striveth for truth. And of
1:03:52
those few that strive me and rise high, one only here and there knoweth
1:03:58
me as I am the very truth the earth, water, flame, air,
1:04:01
ether, life, and mind, And individually those eight make up the
1:04:05
showing of me manifest. These be my lower nature learn the higher. Whereby,
1:04:13
though valiant one, his innivers is by its principle of life produced,
1:04:17
whereby the worlds of visible things are born, as from a yonie. No
1:04:21
I am that womb. I make and die unmake this universe than me.
1:04:27
There is no other master, prince, no other maker. All these hang
1:04:30
on me as hangs a row of pearlse upon its string. I am the
1:04:35
fresh taste of the water. I the silver of the moon, the bold
1:04:39
of the sun, the word of worship in the waves, the thrill that
1:04:43
passeth in the ether, and the strength of a man's shed sea. I
1:04:46
am the good, sweet smell of the moists in the earth. I am
1:04:49
the fire's red light, a whtal air moving in all which moves, the
1:04:54
holiness of hollowed souls, the root and dying whence hats sprung wateries, the
1:05:00
wisdom of the wise, the intellect of the informed, the greatness of the
1:05:03
great, the splendor of the splendid Unti's son. These am I free from
1:05:09
passion and desire, Yet am I right desire in all who yearn chief of
1:05:14
the Barathas, for all those moods soop fast or passionate or ignorant, which
1:05:19
nature frames deduce from me. But all are merged in me, not I
1:05:25
in them. The world deceived by those three qualities of being wotteth not me,
1:05:30
who am outside them, all above them, all eternal. Hard it
1:05:34
is to pierce that veil divine of various shows, which hideth me. Yet
1:05:40
they who worship me pierce it and pass beyond. I am not known to
1:05:45
evil doers, nor to foolish ones, nor to the base and churlish,
1:05:49
nor to those whose mind is cheated by the show of things, nor those
1:05:54
that take the way of asuras. Four sorts of mortals know me he who
1:05:59
weeps Arjuna, and the man who yearns to know, and he who toils
1:06:04
to help, and he who sits certain of me enlightened. Of these four,
1:06:10
O, Prince of India, highest nearest best. That last is the
1:06:15
duo's soul wise intent upon the one dear above all. Am I to him,
1:06:21
and he is dearest and to me all for our good and seek me
1:06:27
but mine, O, the two of heart, the faithful stayed on me,
1:06:30
taking me as their utmost blessedness. They are not mine, But I
1:06:35
even I myself art in love many births to me. They come yet hard
1:06:42
The wise Mahatma is to find that man who saith all is was there there
1:06:47
be those two whose knowledge turned aside by this desire or that gives them to
1:06:54
serve some lower gods with various rights, constrained by that which molder them.
1:07:00
Unto all such worship What shrine they will, what shapes in faith? It's
1:07:05
I who give them faith. I am content the heart thus asking favor from
1:07:11
its God. Darkened but ordered hath the end. It graves the lesser blessing.
1:07:16
But it's I who give. Yet soon is withered. What small fruit
1:07:21
they read? Those men of little minds who worship, so go where they
1:07:27
worshiped, passing with their guards. But mind come unto me blind or the
1:07:31
eyes which deemed unmanifested manifest not comprehending me in my true self, imperishable,
1:07:40
ruseless, undeclared, hidden behind my magic veil of shows, I am not
1:07:45
seen by all. I am not known, unborn and changeless to the idle
1:07:49
world. But I arju not know all things which were, and all which
1:07:55
are, and all which are to be. Albeit not one among them know
1:08:00
me by passion for the past of opposites, by those twins slats of like
1:08:05
and dislike. Prince, all creatures is bewildered, save some few who quit
1:08:13
of sins, holy enact informed, freed from the opposites, and fixed in
1:08:17
faith. Clave one to me who p who seek in me, refuse from
1:08:23
birth and death. Those have the truth, those know me from Ma,
1:08:28
know me soul of souls, the Adjakman, no karma my work, No
1:08:33
I am. Are the Buddha lot of life? And are the Deva a
1:08:40
lot of all the gods? And are then Lord of sacrifice. Worship me
1:08:45
well with hearts of love and faith, and find and hold me in the
1:08:48
hour of death. Here in the chapter seven, Chapter eight of Religion,
1:08:56
by devotion to the One Supreme God O Juna. Who is that Brahma?
1:09:00
What that soul of souls? The at the Yakman? What thou best of
1:09:03
all thy work the Karma? Tell me what it is? Thou namest are
1:09:09
the Buddha? What again means are the Deva a? And how it comes?
1:09:14
Thou canst be Ja in thy flesh, slayer of Madhu. Further make
1:09:17
me know how good men find THEE in the hour of death. Krishna I
1:09:23
Brahma am the one eternal God. And at the Yakman is my being's name,
1:09:29
the soul of souls. What weeth from me, causing all life to
1:09:32
live is karma called and manifested in divided forms. I am the Ah,
1:09:38
the Buddha, lord of lives. And are the Deva, lord of all
1:09:42
the gods, because I am Poorsha who begets, and are the Yegna,
1:09:46
lord of sacrifice. I speaking with THEE in this body. Here am thou
1:09:51
embodied one for all the shrine's flame unto me. And at the hour of
1:09:57
death, he that hath meditated me alone, in putting off his flesh,
1:10:01
comes forth to me, enters into my being. Doubt thou not, But
1:10:06
if he meditated otherwise, at hour of death, in putting off the flesh,
1:10:12
he goes to what he looked for, Kunti's son. Because the soul
1:10:15
is fashioned tweets like. Have me then in thy heart always, and fight
1:10:23
thou too. When heart and mind are fixed on me, shall surely come
1:10:27
to me. All come who clear with never waving will of firmest faith,
1:10:32
owning none other gods. All come to me, the uttermost Prussia, holyest.
1:10:39
Whoso hath known me, Lord of sage and singer ancient of days,
1:10:44
of all the three worlds, stay boundless, but unto every atom, bringer
1:10:48
of that which quickens it. Whoso I say, hath known my form,
1:10:53
which passeth mortal, knowing seen my effelguns which know I had seen, Then
1:10:59
the sun's burns in gold, more brightly glowing, whispering darkness. Unto him
1:11:03
hath been right life. And in the hour when life is ending, with
1:11:09
mindset fast and trustful piety, drawing still breathed beneath com rose and bending in
1:11:15
happy peace, that faithful one doth die in glad peace passeth to push us
1:11:20
heaven, the place which they who read the way Tha's name Achraum ultimate were
1:11:28
to have striven saints and ascetics. Their road is the same that way,
1:11:32
the highest way goes He who shuts the gates of all his sense, locks
1:11:36
desire, safe in his heart, centers the vital airs upon his parting thought
1:11:43
steadfastly set and murmuring, Oh, The sacred syllable emblem of Broum dies meditating
1:11:48
me, for who none other God's regarding looks ever to me, easily am
1:11:55
agained by such a yogi and attaining me, they fall, not those mahatmass
1:12:00
back to birth, to life, which is the place of pain which ends.
1:12:04
But take the way of utmost pleasantness. The worlds a Juna, even
1:12:11
Brahma's wild roll back again from death to life's unrest. But they o Kunti's
1:12:15
son Bla reach to me, taste birth no more. If he know Burma's
1:12:20
day, which is a thousand yugas, if he know the thousand hugas making
1:12:27
Brahmas night, then know ye day night, as he doth know. When
1:12:31
that vast dawn doth break, the invisible is brought a new into the visible,
1:12:36
when that deep night doth darken, all which is faced back again to
1:12:42
him who sent it forth a This vast company of living things, again and
1:12:46
yet again produced, expires at Brahmas nightfall, and at Bremas dawn rises without
1:12:54
its will to life, newborn, but higher, deeper, innermost abidesther life.
1:13:00
Not like the life of sense, escaping sight, unchanging. This endures
1:13:06
when all created things have passed away. This is that life named the unmanifest,
1:13:13
the infinite, the all, the aftermost thither, arriving non return.
1:13:18
That life is mine, and I am there and trinds by faith which wanders
1:13:24
not. There is a way to come thither. I the Purusha, I
1:13:30
who spread the universe around me, in whom well all living things may so
1:13:33
be rich and seen, richer than holy fruit on vedas, growing greater than
1:13:40
gifts, better than prayer or fast. Such wisdom is the Yogi. This
1:13:45
way, knowing comes to the utmost perfect peace. At last, Here indeth
1:13:50
Chapter A of the Bagawad Guitar, Chapter nine of Religion. By the kingly
1:13:58
knowledge and the kingly mystery Krishna. Now will I open unto thee whose heart
1:14:05
rejects not that lost lore deepest conceal'd that farthest secret of my heavens and earths,
1:14:15
which but to know shall set thee free from ills, A royal lore,
1:14:20
a kingly mystery. Here for the soul, such light as purgeth it
1:14:26
from every sin, a light of holiness, with inmost splendor, shining plain
1:14:32
to see, easy to walk by, inexhaustible. They that receive not this,
1:14:40
failing in faith to grasp the greater wisdom, reach not me, destroyer
1:14:45
of thy foes. They sink anew into the realm of flesh, where all
1:14:51
things change by me. The whole vast universe of things is spread abroad by
1:14:59
me, the unmanifest in me. Are all existences contained, not I in
1:15:05
them? Yet they are not contained Those visible things receive and strive to embrace
1:15:15
the mystery majestical my being, creating, all sustaining, all still dwells outside
1:15:23
of all. See as the shoreless airs move in the measureless space, but
1:15:30
are not space and space wor space without the moving airs. So all things
1:15:38
are in me, but are not I. At closing of each culpa Indian
1:15:44
prints, all things which be back to My being come at the beginning of
1:15:49
each culpa, all issue new born from me by energy and help of Procrithi,
1:15:58
my outer self. Again and yet again I make go forth the realms
1:16:03
of visible things without their will, all of them by the power of Procriti.
1:16:12
Yet these great making sprints involve me, not and chain me. Not
1:16:17
I sit apart from them, other and higher and free, no wise attached.
1:16:26
Thus doth the stuff of worlds, molded by me bring forth all that
1:16:30
which is moving or still living. Or lifeless. Thus the worlds go on
1:16:36
the minds untaught, mistake me, veiled in form. Not see they of
1:16:44
my secret presents, not of my hid nature, ruling all which lives,
1:16:50
vain hopes, pursuing vain deeds, doing fed on vainest knowledge, senselessly they
1:16:59
seek and eat will we the way of brutes and fiends. But my Mahatmas,
1:17:04
those of noble soul who tread the path Celesteel, worship me with hearts
1:17:11
unwandering, knowing me the sores, the eternal source of life. Unendingly,
1:17:16
they glorify me, seek me, keep their vows of reverence and love with
1:17:24
changeless faith, adoring me. Yea, and those two adore who, offering
1:17:30
sacrifice of wakened hearts, have sense of one pervading spirit's stress, one force
1:17:38
in every place, though manifold. I am the sacrifice, I am the
1:17:45
prayer. I am the funeral cake set for the dead. I am the
1:17:49
healing herb. I am the ghee, the mantra, and the flame,
1:17:55
and that which burns. I am of all this boundless universe, the Father,
1:18:01
Mother, Ancestor, and God, the end of learning, that which
1:18:06
purifies in illustril water, I am Olm, I am rig Veda, sama
1:18:15
Veda yajur Veda, the Way, the fosterer, the Lord, the judge,
1:18:23
the witness, the abode, the refuge house, the friend, the
1:18:28
fountain and the sea of life, which sends and swallows up treasure of worlds
1:18:34
and treasure chamber, seed and seed sower. Whence endless harvests spring, Sun's
1:18:44
heat is mine, Heaven's rain is mine. To grant or to withhold death
1:18:49
am I and immortal life. I am Arjuna sath A asuth visible life and
1:18:58
life invisible yea. Those who learn the threefold weds who drink the Soma vine
1:19:04
purge scents, pay sacrifice from me. They earn passage to Swerga, where
1:19:12
the meats divine of great gods freed them in high Indra's heaven. Yet they,
1:19:18
when that prodigious joy is o'er paradise, spent and wage for merits given,
1:19:25
come to the world of death and change. Once more they had their
1:19:30
recompense. They stored their treasure, following the Threefold Scripture and its writ who
1:19:36
seeketh such gaineth the fleeting pleasure of joy which comes and goes. I grant
1:19:43
them it. But to those blest ones who worship me, turning not otherwhere,
1:19:48
with minds set fast, I bring assurance of full bliss beyond nay,
1:19:57
and of hearts which follow other gods in simple faith. Their prayers arise to
1:20:01
me, O count Thee's son, though they pray wrongfully, for I am
1:20:06
the receiver and the lord of every sacrifice, which these know not rightfully.
1:20:13
So they fall to earth again. Who follow gods go to their gods,
1:20:18
who wow their souls to pythres, Go to pythres, minds to evil boots
1:20:25
given o'er sink to the boots. And whoso loveth me cometh to me,
1:20:30
who so shall offer me in faith and love a leaf, a flower,
1:20:36
a fruit, water poured forth. That offering I accept lovingly, made with
1:20:43
pious will. Whatever thou doest, prince, eating or sacrificing, giving gifts,
1:20:50
praying or fasting, let it all be done for me as mine.
1:20:58
So shalt thou free thyself from kermaband, the chain which holdeth men to good
1:21:03
and evil issue. So shalt come safe unto me, when thou art quit
1:21:10
of flesh by faith and abdication, join'd to me. I am alike,
1:21:16
for all I know not hate I know not favor. What is made is
1:21:21
mine. But them that worship me with love I love. They are in
1:21:28
me, and I in them. Nay, Prince, if one of evil
1:21:32
life turn in his thought straitly to me, count him amidst the good he
1:21:40
hath the highway chosen, He shall grow righteous. Ere long he shall attain
1:21:46
that peace which changes. Not, Thou, Prince of India, be certain
1:21:51
none can perish trusting me O Britha's son. Whoso will turn to me,
1:21:58
though they be borne from the very womb of sin woman or man, sprung
1:22:02
of the Vishiya caste, or lowly disregarded Sudra, all plant foot upon the
1:22:10
highest path. How then, the holy Brahmans and my royal saints, ah
1:22:17
ye, who into this ill world are come fleeting and false. Set your
1:22:24
faith fast on me, Fix heart and thought on me, adore me,
1:22:30
Bring offerings to me, make me prostrations, Make me your supremest joy and
1:22:35
undivided unto my rest, your spirits shall be guided. Here ends Chapter nine,
1:22:45
Chapter ten of Religion. By the heavenly perfections Krishna. Here Father,
1:22:55
Yet thou long armed Lord, these latest words I say turd to bring thee
1:23:00
bliss and peace, who lovest me alway, Not the great company of gods,
1:23:06
nor kingly richies know my nature, who have made the gods and riches
1:23:12
long ago. He only knoweth only he is free from sin and wise,
1:23:18
who seeth me, Lord of the worlds, with faith, enlightened eyes,
1:23:24
unborn, undying, unbegun. Whatever natures be to mortal men distributed, those
1:23:31
natures spring from me, intellect, skill, enlightenment, endurance, self control,
1:23:40
truthfulness, equability and grief or joy of soul, and birth and death,
1:23:46
and fearfulness and fearlessness and shame and honor and sweet harmlessness and peace,
1:23:56
which is the same, whatever be false and mirth and tears, and piety
1:24:01
and thrift, and wish to give and will to help all cometh of my
1:24:08
gift. The seventh chief Saints, the Elders four, the lordly Manus set
1:24:15
sharing my work to rule the worlds. These two did I beget, and
1:24:20
rishis pitris Manus all by one thought of my mind. Thence did arise to
1:24:28
fill this world the races of mankind. Wherefrom who comprehends my reign of mystic
1:24:35
majesty? That truth of truths is thenceforth linked in faultless faith to me,
1:24:43
yea, knowing me the source of all. By me, all creatures wrought,
1:24:48
the wise and spirit cleave to me into my being, brought, hearts
1:24:55
fixed on me, breadths breathed to me, praising me each to each,
1:25:01
so have they happiness and peace, with pious thought and speech. And unto
1:25:08
these, thus serving well, thus loving ceaselessly, I give a mind of
1:25:14
perfect mood, whereby they draw to me and all for love of them.
1:25:19
Within their darkened souls I dwell, and with bright rays of wisdom slamp their
1:25:27
ignorance, dispel Arjuna. Yes, thou art but Abram the High, Abode,
1:25:35
the great purification. Thou art God eternal, all creating, wholly first
1:25:43
without beginning, Lord of lords and gods, declared by all the saints,
1:25:48
by Narada, Viasa, Asita and Devalas. And hear thyself declaring unto me
1:25:56
what thou hast said. Now I know to be truth, O Kasheva,
1:26:00
that neither gods, nor men nor demons comprehend thy mystery made manifest Divinest Thou
1:26:08
thyself thyself alone dost know Maker, Supreme, Master of all, the living,
1:26:14
Lord of gods, King of the universe. To THEE alone belongs to
1:26:18
tell the heavenly excellence of those perfections, wherewith thou dost fill these worlds of
1:26:27
thine pervading imminent. How shall I learn supremest mystery to know THEE? Though
1:26:33
I muse continually, under what form of thine unnumbered forms, mayst thou be
1:26:41
grasped? Ah, yet again, recount clear and complete thy great appearances,
1:26:48
the secrets of thy majesty. And might thou high delight of men? Never
1:26:55
enough can mine ears drink the umrit of such words. Krishna Hanta, so
1:27:03
be it, Kuru Prince. I will to THEE unfold some portions of my
1:27:08
majesty, whose powers are manifold. I am the spirit seated deep in every
1:27:15
creature's heart. From me, they come by me, they live at my
1:27:19
word. They depart Vishnu of the Adityas. I am those lords of light,
1:27:27
Maritchis of the Maruts, the kings of storm and blight. By day
1:27:32
I gleam the golden sun of burning cloudless noon. By night amid the asterisms,
1:27:39
I glide the dappled moon of Vedas. I am Samawaid of gods in
1:27:45
Indra's heaven Vasava of the faculties to living beings, given the mind which apprehends
1:27:51
and thinks of Rudras, Shankara, of Yakshas and of Rakshasas with dish and
1:28:00
Pavaka of vasus, and of mountain peaks. Meru Rihaspathi Noomi meant planetary powers,
1:28:08
met warriors, heavenly Skanda of all the water floods, the sea which
1:28:14
drinketh each and Brigu of the holy saints, and Ohm of sacred speech of
1:28:20
prayers, the prayer ye whisper of hills, Himalayas, snow and Ashwata,
1:28:28
the fig tree of all the trees that grow of their devarishis Narada and chitraratov
1:28:34
them that sing in heaven, and Kapila of Mooni's and the gem of flying
1:28:41
steeds with Chasravas from amrithwave which burst of elephants, Iravata of males, the
1:28:50
best and first of weapons, Heaven's hot thunderbolt of cows, white Kamaduk,
1:28:59
from whose gray milky udder teats. All hearts's desires are struck Vasuki of the
1:29:05
serpent tribes round Mandhara, entwined and thousand fangd Ananta on whose broad coils reclined
1:29:15
leans Vishnu, and of water things Varuna ariyam of Pitthris, and of those
1:29:23
that judge, Yama the judge. I am of daityas dread Prahlada, of
1:29:30
what meets day and years times self. I am of woodland, beasts,
1:29:35
buffaloes, deers, and bears, the lordly painted tiger of birds, the
1:29:43
vast garud, the whirlwind, mid, the winds, mid chiefs, rama
1:29:48
with blood, imbrood, mucker, midfishes, of the sea and ganges,
1:29:55
mid the streams. Here first and last and center of all which is or
1:30:00
seems. I am Arjuna, wisdom supreme of what is wise words on the
1:30:05
uttering lips. I am an eyesight of the eyes, an a of written
1:30:11
characters, dwandwa, of knitted speech, and endless life and boundless love,
1:30:17
whose power sustaineth each, and bitter death which seizes all enjoys, sudden birth,
1:30:26
which brings to light all beings that are to be on earth, And
1:30:30
of the viewless virtues, fame, fortune song am I in memory, in
1:30:36
patience, in craft, and constancy of wading hymns, the very hudson of
1:30:43
meters gayet three of months, the Margasirsha of all the seasons. Three,
1:30:50
the flower wreathed spring in Dyer's play, the Conquering Double eighth, the splendor
1:30:57
of the splendid and the greatness of the great victory. I am and action,
1:31:02
and the goodness of the good and Basudev of Rishni's race, and of
1:31:08
this Pandu's brood thyself, yea my Arjuna, thyself, for thou art mine
1:31:15
of poets, Usanna of saints, vasa sage divine, the policy of conquerors,
1:31:21
the potenzie of kings, the great unbroken silence in learnings, secret things,
1:31:29
the lore of all the learned, the seed of all which springs,
1:31:32
living or lifeless, still or stirred, whatever brings be, none of them
1:31:40
is in all the worlds, but it exists by me. Nor toung can
1:31:44
tell Arjuna, nor end of telling. Come of these my boundless glories,
1:31:49
whereof I teach thee sum. For whosoever is wondrous work and majesty in might
1:31:56
from me hath all proceeded, receive thou this a aright. Yet how shouldst
1:32:01
thou receive, O Prince, the vastness of this word, I, who
1:32:06
am all and made it all abide its separate Lord. Here ends chapter ten
1:32:15
Chapter eleven of the Manifesting of the One and manifold Arjuna. This for my
1:32:24
soul's peace. Have I heard from Thee the unfolding of the mystery supreme named
1:32:30
ad Tyatman, comprehending which my darkness is dispelled? For now I know,
1:32:36
O Lotus eyed, whence is the birth of men? And whence their death?
1:32:43
And what the majesties of Thine immortal rule fain would I see? As
1:32:47
Thou thyself declarest it, Sovereign Lord, the likeness of that glory of thy
1:32:54
form wholly revealed, O Thou, divinest One. If this can be,
1:33:00
if I may bear the sight, make thyself visible, Lord of all prayers,
1:33:06
show me thy very self, the eternal God Krishna gaze. Then,
1:33:15
Thou, son of Pritha, I manifest for THEE those hundred thousand thousand shapes
1:33:20
that clothe my mystery. I show THEE all my semblances in finite, rich,
1:33:28
divine, my changeful hues, my countless forms. See in this face
1:33:32
of mine adityas Vasus, Rudras, Ushvins and maruts, see wonders unnumbered Indian
1:33:42
prince revealed to none save THEE. Behold this is the universe. Look what
1:33:49
is life and dead? I gather all in one in me. Gaze,
1:33:56
as thy lips have said, on God, eternal, very God, see
1:34:00
me, see what thou prayest. Thou canst not nor with human eye sur
1:34:06
Jna ever mayest. Therefore I give thee sense divine, have other eyes,
1:34:14
new light, and look, this is my glory, unveiled to mortal sight.
1:34:20
Sanjaya then O king the God, so saying stood to Pritha's son,
1:34:27
displaying all the splendor wonder dread of his fast almighty head, out of countless
1:34:34
eyes, beholding out of countless mouths, commanding countless mystic forms, enfolding in
1:34:42
one form, supremely standing countless radiant glories, bearing countless heavenly weapons, bearing
1:34:50
crowned with garlands of star clusters, robed in garb of woven lusters, breathing
1:34:58
from his perfect present breadths of all delicious ascents, of all sweetest odors,
1:35:05
shedding blinding brilliance, overspreading boundless beautiful all spaces from his all regarding faces.
1:35:16
So he showed, if there should rise suddenly within the skies sun bursts of
1:35:23
a thousand suns, flooding earth with rays undeemed of. Then might be that
1:35:30
Holy One's majesty and glory dreamed of. So did Pandu's Sun behold all this
1:35:36
universe, enfold all its huge diversity into one great shape, and be visible
1:35:44
and viewed and blended in one body, subtle, splendid, nameless, the
1:35:50
all comprehending God of God's, the never ending Deity. But sore, amazed,
1:35:59
thrilled over, were filled, dazzled and dazed. Arjuna knelt and bowed
1:36:04
his head and clasped his palms and cried and said, Arjuna, yea,
1:36:12
I have seen. I see, Lord, All is wrapped in thee.
1:36:16
The gods are in thy glorious frame, the creatures of Earth and Heaven and
1:36:21
Hell in thy divine form, dwell and in thy countenance. Show all the
1:36:27
features of Brahma sitting lone upon his lotus, throne of saints and sages,
1:36:33
and the serpent races Ananta Vasuki yea, mightiest Lord, I see thy thousand
1:36:42
thousand arms and breasts and faces and eyes on every side, perfect diversified,
1:36:49
and nowhere end of thee, nowhere beginning nowhere a center shifts, wherever souls
1:36:58
gaze lifts Thy center self, all willing and all winning, in finite King.
1:37:04
I see the anadem on thee, the club, the shell, the
1:37:10
discus, See THEE burning in beams, insufferable lighting, Earth, Heaven and
1:37:16
Hell, with brilliance, blinding glorious flashing, turning darkness to dazzling day.
1:37:25
Look I whichever weigh, Ah Lord, I worship THEE, the undivided,
1:37:30
the uttermost of thought, the treasure palace wrought to hold the wealth of the
1:37:35
worlds, the shield provided to shelter virtues, laws, the found men's lives.
1:37:43
Stream draws all waters, of all rivers, of all being, the
1:37:47
one, unborn, unending, unchanging and unblending with might and majesty, past
1:37:55
thought, past seeing silver of moon and gold of sun. Our glances rolled
1:38:01
from thy great eyes, Thy visage beaming tender o'er the stars and skies doth
1:38:09
to warm life's surprise. Thy universe. The worlds are filled with wonder of
1:38:15
thy perfections. Space star sprinkled, and the place from pole to pole of
1:38:23
the heavens, from bound to bound, hath THEE in every spot, THEE,
1:38:28
THEE where thou art not a holy, marvelous form is nowhere found,
1:38:33
O mystic awful one. At sight of THEE made known, the three worlds
1:38:40
quake. The lower gods drawn, iye THEE. They fold their palms and
1:38:45
bow, body and breast and brow, and whispering worship loud and magnify Thee.
1:38:51
Rishis and Scytha's cry Hail Highest Majesty from sage and singer breaks the Hymn
1:38:59
of Glow in holy melody, sounding the praise of THEE. While countless companies
1:39:06
take up the story. Rudras who write the storms, the adythyas shining forms,
1:39:13
Vasus and Sadhyas, Vishvas, Pushmapas, Maruts, and those great twins
1:39:19
the heavenly fair Ushwins Gandharvas rakshasa synthas Ashuras. These see THEE and revere in
1:39:30
silence, stricken fear. Yeah, the world's seeing THEE with form stupendous,
1:39:35
with faces manifold, with eyes which all behold, unnumbered eyes, vast arms,
1:39:44
members, tremendous flanks lit with sun and star, feet planted near and
1:39:51
far, Tushes of terror, melts wrathful and tender. The three wide worlds
1:39:59
before THEE adore as I adore THEE quake as I quake to witness so much
1:40:04
splendor. I mark these strike the skies with front and wond'rous wise huge rainbow
1:40:13
painted glittering, and thy mouth opened, and orbs which I see all things
1:40:19
whatever be in all thy worlds, east, west, and north and south,
1:40:28
O eyes of God, O head, My strength of soul is fled
1:40:32
gone, his heart's force, rebuked, his mind's desire. When I behold
1:40:38
THEE so with awful brows, aglow with burning glands, and lips lighted with
1:40:44
fire, fierce as those flames which shall consume at close of all earth heav'n
1:40:53
ah me, I see no earth in heav'n THEE, Lord of lords,
1:40:58
I see THEE, only only thee. Ah. Let thy mercy unto me
1:41:04
be given Thou refuge of the world. Lo to the cavern, hurled of
1:41:12
thy wide opened throat and lips white toush'd. I see our noblest ones great
1:41:18
through the Rashtra's sons, Peshma, Drona, and Karna, caught and crush'd
1:41:27
the kings and chiefs drawn in that gaping gorge within the best of all both
1:41:33
armies torn and riven between thy jaws. They lie mangled, fell, bloodily,
1:41:42
ground into dust and death like streams down, driven with helpless haste,
1:41:47
which go in headlong, furious flow straight to the gulfing maw of the unfill'd
1:41:54
ocean, so to that flaming cave. These heroes, great and brave pour
1:42:00
in unending streams with helpless motion, like moths which in the night flutter towards
1:42:06
a light, drawn to their fiery doom, flying and dying so to their
1:42:13
deaths. Still throng, blind, dazzled, borne along cease leslie all these
1:42:20
multitudes, wild flying Thou that hast fashioned men divorest them again, one with
1:42:30
another, great and small, alike the creatures whom thou may'st with flaming jaws,
1:42:36
thou takest lapping them up. Lord God, thy terrors strike from end
1:42:44
to end of earth, filling life full from birth to death, with deadly,
1:42:49
burning, lurid dread. Ah Wishnu, make me know why is thy
1:42:56
wisage? So who art thou feast thus upon thy dead? Who awful deity?
1:43:04
I bow myself to thee Na must to thee Devavara, Preside th O
1:43:11
mightiest Lord, rehearse why hast thou face so fears. Whence did this aspect
1:43:18
horrible proceed Krishna, Thou seest me as time, who kills Time, who
1:43:27
brings all to doom, the slayer Time, ancient of days, come hither
1:43:32
to consume. Excepting thee of all these hosts of hostile chiefs are raid,
1:43:40
there shines not one shall leave alive. The battlefield dismay'd no longer be arise,
1:43:47
obtained, renown, destroy thy foes, fight for the kingdom, waiting
1:43:53
THEE. When thou hast end quest those by me, they fall not THEE.
1:43:59
The stroke of death is dealt them now, even as they stand thus
1:44:03
gallantly my instrument. Art Thou strike strong armed Prince at Drona at Bishma.
1:44:12
Strike deal death to Karna Jayadratha. Stay all this warlike breath. It's I
1:44:20
who bid them perish. Thou wilt but slay the slain. Fight they must
1:44:27
fall, and thou must live victor. Upon this plain, Sanjaya, hearing
1:44:35
mighty kaishevs were tremblingly. That helmed lord clasped his lifted palms, and praying
1:44:44
grace of Krishna, stood there, saying, with bowed brow and accents broken
1:44:49
these words timorously spoken Urguna worthily law of might the whole world. Hath di
1:45:00
light in Thy surpassing power, obeying thee, the rustious us in dread at
1:45:05
sight of thee or spad to all four quarters and the company of Syntha's sound
1:45:13
Thy name, How should they not proclaim thy Majesty's deafnest mightiest Thou Brahm than
1:45:20
Brahma, Greater Thou in finite creator, Thou, God of God's Life's dwelling
1:45:28
place, and rest Thou of all souls, the soul, the comprehending whole
1:45:34
of being, formed and formless being, the framer O utmost one, O
1:45:41
Lord older than eld, who stored the worlds with wealth of life, O
1:45:46
treasure claimed, who wottest all in art wisdom thyself, O part in all
1:45:54
and all for all from thee have risen numberless. Now I see the aspects
1:46:00
are of thee Wayu Thou art, and he who keeps the prison of narak
1:46:06
Yama dark and Ugny's shining spark. Waruna's waves are Thy waves. Moon and
1:46:14
starlight are Thine prajopathy art Thou, And it's to thee men kneel in worshiping
1:46:21
the old world's far light, the first of mortal men. Again, Thou
1:46:28
God again a thousand thousand times, be magnified, honor and worship, Be
1:46:34
glory and praise to THEE. Na'amou namaste, cried on every side, cried
1:46:42
here above below, utter'd when thou dost go uttered, when thou dost come
1:46:49
namo. We call no mostu God adored, no most too nameless Lord,
1:46:57
Hail to THEE. Praise to THEE, Thou one in awe, for thou
1:47:02
art all yea thou ah, If in anger now thou shouldst remember, I
1:47:09
did think THEE Friend, speaking with easy speech as men use each to each,
1:47:16
did call THEE Krishna Prince, nor comprehend thy hidden majesty, the might
1:47:24
the awe of THEE did in my heedlessness, or in my love on journey
1:47:30
or in jest, or when we lay at rest, sitting at council,
1:47:33
straying in the grove alone, or in the throng, do THEE most holy
1:47:40
wrong. Be Thy grace granted for that witless sin. For thou art Now
1:47:46
I know, Father of all, below, of all above, of all
1:47:51
the worlds, within, Guru of gurus, more to reverence and adore than
1:47:59
all which is adorable and high. How in the wide world's three should any
1:48:04
equal be? Shall any other share thy majesty? Therefore, with body bent
1:48:13
and reverent intent, I praise and serve and seek THEE, asking grace as
1:48:19
father to a son, as friend to friend, as one who loveth to
1:48:24
his lover. Turn thy face and gentleness on me. Good is it?
1:48:30
I did see this unknown marvel of thy form, but fear mingles with joy.
1:48:39
Retake dear Lord, for pity's sake, Thine earthly shape, which earthly
1:48:45
eyes may bear, Be merciful and show the visage that I know. Let
1:48:50
me regard THEE as of yore, arrayed with disk and forehead, jem with
1:48:58
mace and anadem, Thou who sustainest all things undismayed. Let me once more
1:49:06
behold the form I loved of old, Thou, of the thousand arms and
1:49:13
countless eyes. My frightened heart is fain to see restored again the charioteer,
1:49:19
my Krishna's kind disguise, Krishna, yea thou hast seen Arjuna because I loved
1:49:30
THEE well, The secret countenance of me revealed by mystic spell, shining and
1:49:38
wonderful and vast majestic manifold, which none save Thou, in all the years,
1:49:44
had favored to behold. For not by weithers cometh this, nor sacrifice,
1:49:49
nor alms, nor works well done, nor penance long, nor prayers,
1:49:55
nor chanted palms, that mortal eyes should bear to view the immortal soul,
1:50:01
unclad Prince of the Kurus. This was kept for THEE alone. Be
1:50:08
glad. Let no more trouble shake thy heart, because thine eyes have seen
1:50:13
my terror with my glory as I before have been, So will I be
1:50:18
again for THEE, with lightened heart behold once more I am thy Krishna.
1:50:26
The form thou knewest of old Sonjaya. These words to Arjuna, spake Basudev
1:50:34
and straight to take back again the semblance, dear of the well loved charioteer.
1:50:42
Peace and joy it did restore when the prince beheld once more mighty Brahma's
1:50:47
form and face clothed in Krishna's gentle grace. Arjuna, Now that I see
1:50:56
come back Janardana, this friendly human frame, my mind can think calm thoughts
1:51:02
once more. My heart beats still again. Krishna. Yea, it was
1:51:11
wonderful and terrible to view me as thou Didst Dear Prince, the God's dread
1:51:15
and desire continually to view. Yet not by weithers, nor from sacrifice,
1:51:23
nor penance, nor gift giving, nor with prayer, shall any so behold
1:51:28
as thou hast seen. Only by fullest service, perfect faith, and utter
1:51:34
most surrender. Am I known and seen and entered into Indian Prince, who
1:51:43
doeth all for me, who findeth me in all, adoreth always loveth all
1:51:49
which I have made and me for Love's soul. End that man Arjuna unto
1:51:56
me doth wend of chapter eleven Chapter twelve of the Religion of Faith. Arjuna,
1:52:10
Lord of the men who serve thee true in heart as God revealed,
1:52:15
And of the men who serve worshiping thee unrevealed, unbodied, far which take
1:52:20
the better way of faith and life, Krishna, whoever serve me as I
1:52:28
show myself constantly true in full devotion fixed, these hold I very holy.
1:52:35
But who serve worshiping me the one, the invisible, the unrevealed, unnamed,
1:52:44
unthinkable, uttermost all pervading, highest sure, who thus adore me,
1:52:50
mastering their sense of one set mind to all glad, in all good,
1:52:58
these blessed souls come un to me. Yet hard the travail is for whoso
1:53:02
bend their minds to reach the unmanifest. That viewless path shall scarce be trod
1:53:09
by man bearing his flesh. But wheereso any doeth all his deeds, renouncing
1:53:15
self in me, full of me, fix to serve only the highest night
1:53:20
and day, musing on me him, will I swiftly lift forth from life's
1:53:26
ocean of distress and death. Whose soul clings fast to me, Cling thou
1:53:31
to me, class me with heart and mind, So shalt thou dwell surely
1:53:39
with me on high. But if thy thought droops from such height, if
1:53:44
thou beest weak to set body and soul upon me constantly despair, not give
1:53:49
me lower service. Seek to read me, worshiping with steadfast will. And
1:53:56
if thou canst not worship steadfastly, work for me toil in works pleasing to
1:54:01
me, for he that laboreth right for love of me shall finally attain.
1:54:08
But if in this thy faintheart fails, bring me thy failure, find refuge
1:54:14
in me. Let fruits of labor go, renouncing all for me with lowliest
1:54:19
heart, So shalt thou come for though to know is more than diligence,
1:54:26
Yet worship better is than knowing, and renouncing better still near to renunciation,
1:54:32
very near dwelleth eternal peace, who hateth not of all which lives, living
1:54:39
himself benign, compassionate from arrogance, exempt, exempt from love of self,
1:54:45
unchangeable by good or ill, patient, contented, firm in faith, mastering
1:54:51
himself, true to his word, seeking me heart and soul, vowed unto
1:54:58
me, that man I love, who troubleth not, is kind and is
1:55:02
not troubled by them, clear of wrath, living too high for gladness,
1:55:09
of grief or fear. That man I love, who dwelling, quiet eyed,
1:55:14
stainless, serene, well balanced, unperplexed, working with me, yet
1:55:19
from all works detached, That man I love, who fixed in faith on
1:55:25
me, doats upon none, scorns none, rejoices not, and grieves not,
1:55:30
letting good and evil hap light when it will and when it will depart.
1:55:36
That man I love, who, unto friend and foe, keeping an
1:55:41
equal heart with equal mind, bears shame and glory, with an equal peace,
1:55:45
takes heat and cold, pleasure and pain, abides, quit of desires,
1:55:50
hears praise or calumny, in passionless restraint, unmoved by each, linked
1:55:58
by no ties to earth, steadfast in me that man I love, But
1:56:02
most of all I love those happy ones to whom tis life to live in
1:56:08
single, fervid faith and love and seeing, eating the blessed amrit of my
1:56:14
being. End of Chapter twelve, Chapter thirty of Religion, by separation of
1:56:24
matter and spirit. Jina, Now would I hear O gracious quesoa of life
1:56:30
which seems and soul beyond which sees, and what it is we know or
1:56:34
seem to know. Krishna, Yes, son of Kunti, For this flesh
1:56:41
e c is chetra is the field where life disposed, and that which views
1:56:46
and knows it is a soul Chethratna in all fields. Though Indian Prince,
1:56:53
I am Chethrakna. I am what surveys, only that knowledge knows, which
1:56:58
knows the known by the over. What it is that field of life,
1:57:02
what qualities it hath and whence it is? And why it change? And
1:57:08
the faculty that votereth it, the mightiness of this and how it voteth Hear
1:57:14
these things from me the elements, the conscious life, the mind, the
1:57:18
unseen vital force, and nine great gates of the body, or the five
1:57:24
domains of sense. Desire is like pleasure and pain, and thought, deep
1:57:30
oven and persistency of being. These all are wrought on matter by the soul.
1:57:35
Humbleness, truthfulness and harmlessness, patience and honor, reverence for the vice,
1:57:42
purity, constancy, control of self, contempt of sense, delights,
1:57:47
self sacrifice, perception of the sertitude of ill in birth, death, a
1:57:55
disease, suffering and sin, detachment, lightlyholding a hope, children and wife,
1:58:01
and all that minded men, and ever tranquil heart, in fortune's good
1:58:06
and fortune's evil, with a will set firm to worship me me only,
1:58:12
ceasing not loving all solitudes, and shunning noise of foolish crowds, endeavors,
1:58:16
resolute to reach perception of the utmost soul and grace, to understand what gain
1:58:23
it were so to attain. This is true isdom, friends, and what
1:58:27
is otherwise his ignorance? Now will I speak of knowledge? Best to know
1:58:32
the truth which giveth man amored to drink the truth of him A parabrum,
1:58:39
the all the uncreated, not a set, not seth not form nor the
1:58:45
unformed, yet both and more, whose hands are everywhere and everywhere, planted,
1:58:51
his feet and everywhere, his eyes beholding, and his ears in every
1:58:57
place, hearing, and all his faces, every enlightening and encompassing, his
1:59:01
worlds glorified by the senses he hath given. Yet beyond sense he is sustaining
1:59:09
all. He dwelleth unattached of forms and modes. Master, yet neither form
1:59:15
nor mode hath he. He is within all beings and without, motionless,
1:59:19
yet still moving, not discerned for subtility of instant presence, close to all,
1:59:27
to each, yet measurelessly far not manifold, and yet subsisting still in
1:59:31
all which lives, forever to be known as the Sustainer. Yet at the
1:59:36
end of times he maketh all to end, and recreates the light of lights.
1:59:43
He is in the heart of the dark, shining eternally. Wisdom he
1:59:47
is, and Wisdom's way and gad of all the wise, planted every heart.
1:59:54
So have I told of life's stuff and the molding and the lore to
1:59:58
comprehend. Whoso adoring me perceiveth this shall surely come to me. Know thou
2:00:05
that nature and the Spirit both have no piginny know that qualities and changes of
2:00:11
them are by nature wrought. The nature puts toward the acting frame, but
2:00:15
spirit that inform it, and so cause feeling of pain and pleasure. Spirit
2:00:21
linked to more that matter entered into bond with qualities by nature frame, And
2:00:28
does marriage to matter reash the birth again in good or evil? Younies,
2:00:33
Yet is this a in its body reprison spirit, pure spirit, supreme,
2:00:39
surveying, governing, guarding, possessing, Lord and master, still Purusha ultimate
2:00:45
One's soul with me. Whoso thus knows himself and knows his soul pusha working
2:00:53
through the qualities which Nature's moves. The light hath come for him. Whatever
2:00:57
flesh he bears never again shall take on its load. Some few, there
2:01:01
be, by meditation, find the soul him self self school, and some
2:01:05
by long philosophy and holy life reach thither. Some by words, some never
2:01:13
so attaining hear of light from other lips and seas, and pleieve to eat
2:01:17
worshiping a, and those to teaching true overpast death. Wherever Indian prince life
2:01:26
is of moving things or things unknown, plant or still see, know what
2:01:32
is there? Hath grown by bond of matter and spirit. No he sees,
2:01:39
indeed, who sees in all alike the living lordly soul, the soul
2:01:44
supreme, imperishable amid the perishing. For whoso thus beholds in every place,
2:01:49
in every form the saying one living Lord death, no more wrongfulness unto himself,
2:01:57
but goes the highest road which brings to bliss. Seeing he sees,
2:02:00
indeed, who sees that works our nature's owned for soul to use, not
2:02:05
love acting, Yet not the actor sees the mass of separate living things,
2:02:12
each of its kind, issue from one and blend again to one. Then
2:02:16
hath he Brahma. He attains, o Prince, that ultimate high Spirit,
2:02:23
uncreate, unqualified, even when it entereth flesh, taketh no stain of acts,
2:02:29
worketh in naught, like to the a thrial air, pro pervading all
2:02:34
which for sheer subtility avoid attaint. The subtle soul sits everywhere unstained, like
2:02:43
to the light of all piercing sun, which is not changed by art.
2:02:46
It shines upon the soul's light shine a few in every place. And they
2:02:51
who by such eye of wisdom see how matter and what deals with it divide,
2:02:58
and how the spirit and the flyg have strived. These visons go the
2:03:01
way which leads to life. Here endeth Chapter thirteen of the Babaatita, Chapter
2:03:10
fourteen of Religion. By separation from the qualities Krishna at Father, will I
2:03:16
open unto thee This wisdom of all wisdoms uttermost the witch possessing all my saints
2:03:24
have passed to perfectness on these high verities, reliant, rising into fellowship with
2:03:30
me. They are not born again at birth of Kalpas, nor traias suffer
2:03:36
change. This inverse the womb is where I plant seed of all lives.
2:03:42
Then Prince of India comes birth to all beings who so put the son mothers
2:03:47
each mortal form from not conceives, And I am he that fathers sending seed.
2:03:54
Satwan, Rajas and Thomas so are named the qualities of nature soothfastness,
2:04:00
passion, and ignorance. These three bind down the changeless spirit in the changeful
2:04:05
flesh were off sweet soothfastness by purity, living unsullied and enlightened binds the sinless
2:04:15
soul to happiness and truth and passion. Being kin to appetite and breeding.
2:04:19
Impulse and propensity binds the embodied soul oh conti son by tie of words,
2:04:27
but ignorance, the child of darkness, blinding mortal men binds down their souls
2:04:32
to stupor, sloth and drowsiness. Ye, Prince of India. Soothfastness binds
2:04:39
souls in present wise to flesh, and passion binds by toilsome strain. But
2:04:45
ignorance, which blots the beams of wisdom, binds the soul to sloth,
2:04:49
passion and ignorance. Once overcome leave south fastness O barata. Where this,
2:04:56
with ignorance or absent, passion rules and ignornorance, and hearts not good nor
2:05:01
quick, and at all gateways of the body shines the lamp of knowledge.
2:05:06
Then may one see well soothfastness settled in that stea rings where longing is and
2:05:14
order and unrest, impulse to strive and gay and a waress those spring from
2:05:19
passion, Prince and grain, and where darkness and dulness, loth and stupor
2:05:26
or its ignorance hath caused them Kuru chief. Moreover, when a soul departed
2:05:31
fixed in soothfastness, it goeth to the place perfect and pure of those that
2:05:38
know all truth. If it departed in set habitue of impulse, it shall
2:05:44
go into the world of spirits tried to words. And if it dies in
2:05:47
hardened ignorance, that blinded soul is born and new in some unlighted womb.
2:05:56
The fruit of soothfastness is true and sweet. The fruit of loss is pain
2:06:00
and toil. The fruit of ignorance is deeper darkness. A for light brings
2:06:05
light and passion. Eight to have blindness, bewilderments, and ignorance grow forth
2:06:12
from ignorance. Those of the first pries ever higher those of the second mode
2:06:17
take a mid place. The darkened soul sink back to lower deeps, loaded
2:06:24
with witlessness. When watching life, the living man perceives the only actors are
2:06:30
the qualities, and knows what lives beyond the qualities. Then easy come nigh
2:06:35
unto me. The soul, thus passing forth from the three qualities whereof aries
2:06:42
all bodies overcomes birth, death, sorrow, and age, and drinketh deep
2:06:47
the undying wine of humors. Arjuna, Oh, my Lord, which be
2:06:54
the signs to know him? That have gone past the three modes? How
2:06:58
liveth he? What will leadeth him safe beyond the three four modes? Krishna
2:07:03
He who, with equanimity surveys luster of goodness, strife of passion, sloth
2:07:10
of ignorance, not angry if they are not angry when they are not.
2:07:14
He who sits a sojourner and stranger in their midst, unruffled, standing off,
2:07:19
saying serene when troubles break. These are the qualities he and to whom
2:07:26
self centered grief and joy sound as convert to whose deep seeing eyes, the
2:07:30
cloud, the marble, and the gold are one whose equal heart holds the
2:07:35
same gentleness for lovely and unlovely things, firm set, well, pleased in
2:07:42
praise and dispraise, satisfied with honor or dishonor, unto friends and unto force,
2:07:47
alike intolerance detached from undertakings. He's named surmounter of the qualities and search
2:07:56
with single fervent faith, alluring me, pausing beyond the equality conforms to Brahman
2:08:01
attains me, for I am that whereof Rima is the l likeness mine,
2:08:07
the amarit is, and immortality is mine and mind perfect felicity. Here ends
2:08:16
chapter fourteen of the babod Ghita, Chapter fifteen of religion. By attaining the
2:08:22
supreme Krishna, men call the Ashwata, the Banyan tree, which had its
2:08:31
boughs beneath its roots on high, the ever holy tree Yeah, for its
2:08:35
leaves are green and waving hymns which whisper truth. Who knoweth well the Ashwata
2:08:43
knows all its branches shoot to heaven and sink to earth, even as the
2:08:48
deeds of men, which take their birth from qualities. Its silver sprays and
2:08:54
blooms, and all the eager verdue of its girth leap to quick life at
2:09:01
touch of sun and air. As men's lives quicken to the tempting sphere of
2:09:07
wooing sense, its hanging rootlets seek the soil beneath, helping to hold it
2:09:15
there, as actions wrot amid this world of men bind them by ever tightening
2:09:20
bonds. Again, if ye knew well the teaching of the tree, what
2:09:26
its shape saith, and whence it springs, and then how it must end,
2:09:33
and all the ills of it the acts of sharp detachment, ye would
2:09:39
wet and cleave the clinging, snaky roots, and lay this Ashwata of sense
2:09:46
like low, to set new growths up, springing to that happier sky which
2:09:54
they who reach shall have no day to die nor fade away, nor fall
2:10:01
to him. I mean Father in first, who make the mystery of old
2:10:07
creation. For to him come they from passion and from dreams, who break
2:10:13
away, who part the bonds constraining them to flesh, and him the highest
2:10:20
worshipping away no longer grow at mercy of what breeze of summer pleasure stirs the
2:10:26
sleeping trees, what blast of tempest tears them bow and stem to the eternal
2:10:33
world pass such as these, Another sun gleams there, another moon, another
2:10:39
light, a light which none shall lack, whose eyes once see, for
2:10:46
those return no more. They have attain'd my uttermost abode. When in this
2:10:54
world of manifested life, the undying spirit, setting forth from me, taketh
2:11:01
on form. It draweth to itself, from Being's storehouse, which containeth all
2:11:09
senses and intellect, the sovereign soul, thus entering the flesh or quitting it
2:11:16
gathers these up as the wind gathers sense blowing above the flower banks, ear
2:11:22
and eye, and touch and taste and smelling these it takes yeah, and
2:11:30
a sentient mind, linking itself to sense, thinks. So the unenlightened ones
2:11:39
mark not that spirit when he goes or comes, nor when he takes his
2:11:43
pleasure in the form conjoined with qualities. But those see plane who have the
2:11:50
eyes to see holy souls sea, which strive there too enlightened, they behold
2:12:00
that spirit in themselves. But foolish ones, even though they strive, discern
2:12:05
not having hearts unkindled, ill informed. No two from me shineth the gather'd
2:12:15
glory of the sun, which lightens all the world. From me, the
2:12:20
moon draws silvery beams and fire fierce loveliness. I penetrate the clay and lend
2:12:30
all shapes their living force. I glide into the plant its root, leaf
2:12:35
bloom, to make the woodland green with springing sap, becoming whiteal warmth.
2:12:43
I glow in glad respiring frames, and pass with outward and with inward breadth,
2:12:50
to feed the body with all meats. For in this world being is
2:12:56
twofold, the divided one, the undivided one. All things that live are
2:13:03
the divided that which sits apart, the undivided. Higher still is one,
2:13:11
the highest holding all, whose name is Lord, the eternal sovereign first,
2:13:18
who feels all worlds, sustaining them and dwelling Thus beyond divided life and undivided
2:13:28
I am called of men, invade us, God Supreme, the Purushotama,
2:13:35
who knows me. Thus with mind unclouded, knoweth all dear Prince, and
2:13:41
with his whole soul ever worshipeth me. Now is the sacred secret mystery declared
2:13:50
to THEE who comprehendeth this hath wisdom. He is quit of works in bliss.
2:13:58
Here ends Chapter fifteen. Chapter sixteen of the separateness of the divine and
2:14:05
the undivined Christna, fearlessness, singleness of soul, the will always to strive
2:14:13
for wisdom, opened hand and governed appetites and piety, and love of lonely
2:14:20
study, humbleness, uprightness, heed to endure nought which leaves truthfulness, slowness
2:14:28
and too wrath. A mind that lightly leteth go what others prize and equanimity
2:14:35
and charity, which spireth no man's faults, and tenderness towards all that suffer.
2:14:41
A contented heart fluttered by no desires, a bearing mild, modest and
2:14:46
grave, with manhood nobly mixed with patience, fortitude, and purity, an
2:14:54
unrevengeful spirit never given to rate itself too high, Such be the signs,
2:15:00
O Indian Prince, of him whose feet are set on that fair path which
2:15:05
leads to heavenly birth. The sitfulness and arrogance, and pride, quickness to
2:15:11
anger, harshened, evil speech, and ignorance to its own darkness. These
2:15:16
be the signs, my Prince, of whose birth is fated for the regions
2:15:22
of the wild. The heavenly birth brings to deliverance. So shouldst thou know
2:15:28
the birth with asuras brings into bondage. Be thou, joyous prince whose lot
2:15:33
is set apart for heavenly birth, two stamps there or marked, and all
2:15:39
living men divine and divine. I speak to thee by what monrks thou shouldst
2:15:46
know? The heavenly man hear from me now of the unheavenly they comprehend.
2:15:52
Not the unhavenly households go forth from me, nor how they come back unto
2:15:58
me. Nor is their truth in these, nor purity nor rule of life.
2:16:03
This world hath not a law, nor order, nor a lord,
2:16:09
so say they, nor hath risen up by cause, following on cause imperfect
2:16:15
purposing, But is none other than house of lust and this thing thinking all
2:16:20
those weened ones of little wit, dark minded, give themselves to evil deeds,
2:16:28
the curses of their kind, surrendered to desires, insatiable, full of
2:16:33
deceitfulness, folly and pride in blindness, clinging to their errors, Caught into
2:16:39
the sinful course, they trust this lie as it were true, this lie
2:16:45
which leads to death, finding in pressure all the good which is, and
2:16:50
crying here it finisheth ensnard in uses of a hundred idle hopes. Slaves to
2:16:56
their passion and their wrath, they buy wealth with based deeds glut hot apetides
2:17:03
thus much today they say, we gained thereby such and such wish of heart
2:17:09
shall have its fill, And this is ours, and the others shall be
2:17:15
ours. Today we slew a foe, and we will say our other enemy
2:17:18
tomorrow. Look are we not lords? Make we not goodly? Cheer?
2:17:24
Is not our fortune? Famous? Brave and great? Rich? Are we?
2:17:28
Proud? Bond? What other men live like to us? Killed them
2:17:33
for sacrifice? Cast lord leaves and beamerry. So they speak, darkened by
2:17:37
ignorance, and so they fall, tossed to and fro with projects, tricked
2:17:43
and bound in net of black delusion, lost in luss down to foul Naraka,
2:17:50
conceited fawn, stubborn and prout, dead, drunken with the wine of
2:17:54
wealth, and reckless. All their offerings have but a show of reverence,
2:18:01
being not made in piety of ancient faith. Thus out to self, food,
2:18:05
force, insolence, feasting, wrath, These my blasphemers, in the
2:18:11
forms they were, and in the farms they breathe. My foemen, are
2:18:16
hateful and hating, cruel evil. Why the least of whom I cast down
2:18:22
again and at again, at end of lives into some devilish woom. Whence
2:18:28
birth by birth, the devilish wombs respawned them all bigal and till they find
2:18:35
and worship me, my sweet prince, tread they not never row the doors
2:18:41
of hell, or threefold, whereby men to ruin pass the door of lust,
2:18:45
the door of wrath, the door of avaries. Let a man shun
2:18:50
these three. He who shall turn aside from entering all those three gates of
2:18:54
Narat, bendeth straight to find his peace, and comes to Sorgus Gate.
2:19:01
Here end up Chapter sixteen of the bagword Eita, entitled they as with Bagayog
2:19:09
or the Book of the Separateness of the divine and undivine end of Chapter sixteen,
2:19:16
Chapter seventeen of religion, by the threefold kinds of faith. If men
2:19:24
forsake the holy ordinance, heedless of shastras, yet keep faith at heart and
2:19:28
worship, what shall be the state of those late Krishna Satwan Rajas Thomas say
2:19:37
Krishna threefold. The faith is of mankind, and springs from those three qualities,
2:19:43
becoming true or passion stained or dark. As thou shalt hear, the
2:19:48
faith of each believer Indian prince conforms itself to what he truly is. Where
2:19:54
thou shalt see a worshiper that one to what he was. Ships lives assimilate,
2:20:01
such as the shrine, so is the watry, the soothfass souls adore
2:20:07
to guards. The souls obeying rajas worship protress us or yakshas. And the
2:20:13
men of darkness pray to pretas and to botahs ay. And those who practice
2:20:20
bitter penance not enjoyed by rightful rule, banance which hath its root in self
2:20:26
sufficient proud hypocrisies. Those men passion viset violent while torturing the witless ones.
2:20:35
My elements shut in fire company within their flesh, nay me myself present within
2:20:41
the flesh. Know them to devils devoted not to heaven. For like as
2:20:48
foods are threefold for mankind in nourishing, so is there threefold way of worship,
2:20:54
abstinence and almsgiving. Here this of me there is a food brings force,
2:21:01
substance, strength, and health and joy to live, being well seasoned,
2:21:05
ordial comforting, the soothfast meat. And there being foods which break aches
2:21:11
and undress, and burning blood and grief, being too biting, heating,
2:21:16
salt and sharp, and therefore craved by too strong appetite. And there is
2:21:22
foul food kept from overnight, savorless, free they which the fowl will eat,
2:21:28
a feast of rottenness, meat for the lips of such as love the
2:21:33
darkness. Thus with rites, a sacrifice not for rewardment, made offered in
2:21:41
rightful vise. When he who wos saith with heart devout. This I should
2:21:48
do is soothfast right, but sacrifice for gay offered for good repute. Be
2:21:54
sure that this o best of Barathas is a just right with staff of passion,
2:22:01
and a sacrifice offered against the loss, with no due door of footgiving,
2:22:05
with no accompaniment of hollowed him not largness. To the priests in faithless
2:22:13
celebration, call it why the deed of darkness, last worship of God's meriting
2:22:20
worship slowly, reverence of twice bonds, teachers purity, rectitude, and the
2:22:26
Bramataria's war, and not to endure any helpless thing. These make a true
2:22:31
religeousness of act, words causing no man woe, words ever true gentle and
2:22:37
pleasing words, and those essay in murmured reading of sacred writ These make the
2:22:43
true religiousness of speech, serenity of soul, benignity, sway of the silent
2:22:50
spirit, constant streuss to sanctify the nature. These things make good, right
2:22:56
and true religiousness of mind. Such three four faith in highest piety, kept
2:23:01
with no hope of gain by heart's duvot is perfect work of subtun true belief
2:23:09
religion shown in act of croud display to win good entertainment. Worship faith such
2:23:15
say I is of progous, trash and way religion followed by a witless will
2:23:20
to tortureself or come at power to hurt another. Sir Thomas, dark and
2:23:26
ill. The gift lovingly given when one shall say now must I gladly give
2:23:33
when he who takes can render nothing back. Made in due place, due
2:23:37
time, and to a meet recipient is gift of subtlen fair and profitable.
2:23:43
The gift selfishly given where to receive is hope again, or when some end
2:23:48
is sought, Or where the gift is proffered with a grudge, This is
2:23:54
a rugous stayed with impulse ill. The gift churlishly flung at evil time,
2:24:01
in wrongful place to base recipient, made in this daying half unkindliness is gift
2:24:07
of Thomas dark It doth not bless here in the chapter seventy of the bagad
2:24:15
Gita entitles Radariyavi Babiho or the Book of Religion by the Threefold Kinds of Faith.
2:24:22
End of chapter seventy of the bagd Vita, Chapter eighteen, Arjuna,
2:24:31
fain, would I better know thou, glorious one, the very truth Heart's
2:24:35
Lord of sanyas, abstintion and renunciation, Lord Tia, and what separates these
2:24:41
twain Krishna. The poets rightly teach that Sunyas is the foregoing of all acts
2:24:50
which spring out of desire, and their wisest say tiaga is renouncing fruit of
2:24:56
acts. There be among the same some who have held all action sinful and
2:25:03
to be renounced, and some who answer nay, the goodly acts as worship
2:25:09
penance alms must be performed. Here now my sentence, best of Barreta's,
2:25:16
tis well set forth, O chaser of thy foes. Renunciation is of threefold
2:25:22
form, and worship penance alms not to be stayed, nay to be gladly
2:25:28
done. For all those three are purifying waters for true souls. Yet must
2:25:35
be practiced, even those high works, in yielding up attachment and all fruit
2:25:39
produced by works. This is my judgment, Prince, This my insuperable and
2:25:46
fixed decree. Abstaining from a work, by right prescribed never is meet.
2:25:52
So to abstain doth spring from darkness and delusion. Teacheth it. Abstaining from
2:25:58
a work grievous to flesh when one saith tis unpleasing. This is null.
2:26:05
Such an one acts from passion, not of gain, wins his renunciation,
2:26:11
but ar june, abstaining from attachment to the work, abstaining from rewardment and
2:26:16
the work. While yet one doeth it full faithfully, saying tis right to
2:26:22
do that is true act and abstinence. Who doeth duty so unvexed if his
2:26:28
work fail, if it succeed, unflattered in his own heart, justified,
2:26:35
quit of debates and doubts, his is true act. For being in the
2:26:41
body, none may stand wholly aloof from act. Yet who abstains from profit
2:26:48
of his acts is abstinent. The fruit of labours and the lives to come
2:26:54
is threefold for all men, desirable and undesirable, and mixed of both.
2:27:00
But no fruit is at all where no work was here from me, long
2:27:05
armed Lord. The makings five which go to every act in Sankia, taught
2:27:11
as necessary, first the force, and then the agent, next the various
2:27:18
instruments, forth the especial effort, faith, the God. What worksoever any
2:27:26
mortal doth of body, mind, or speech, evil or good? By
2:27:30
these five doth he that which being Thus, whoso, for lack of knowledge,
2:27:37
seeth himself as the sole actor, knoweth not at all and seeth not.
2:27:43
Therefore, I say, if one holding aloof him self with unstained mind
2:27:48
should slay all yonder host, being bid to slay, he doth not slay.
2:27:54
He is not bound thereby knowledge. The thing known in the mind which
2:28:01
knows these make the threefold starting ground of act, the act, the actor,
2:28:07
and the instrument. These make the threefold total of the deed. But
2:28:13
knowledge, agent, act are differenced by three dividing qualities. Here now,
2:28:18
which be the qualities dividing them. There is true knowledge. Learn now.
2:28:24
It is this to see one changeless life in all the lives, and in
2:28:31
the separate one inseparable. There is imperfect knowledge, that which sees the separate
2:28:37
existences apart, and being separated, holds them real. There is false knowledge
2:28:46
that which blindly clings to one, as if twere all seeking no cause,
2:28:50
deprived of light, narrow and dull and dark. There is right action,
2:28:58
that which, being enjoined, is wrought without attachment, passionlessly for duty,
2:29:05
not for love, nor hate nor gain. There is vain action, that
2:29:11
which men pursue, aching dissatisfied desires, impelled by sense of self, with
2:29:18
all absorbing stress. This is of Rajah's passionate and vain. There is dark
2:29:24
action. When one doth a thing heedless of issues, heedless of the hurt
2:29:31
or wrong for others, heedless if he harm his own soul, tis of
2:29:35
Tamas black and bad. There is the rightful doer, he who acts free
2:29:43
from self seeking, humble, resolute, steadfast in good or evil, hap
2:29:48
the same content to do aright he truly acts. There is the impassioned doer,
2:29:58
he that works from impulse seeking profit, rude, and bold to overcome,
2:30:03
unchastened slave by turns of sorrow and of joy of Rajah's He. And
2:30:11
there be evildoers loose of heart, low minded, stubborn, fraudulent, remiss,
2:30:18
dull, slow, despondent children of the dark. Here too, of
2:30:24
intellect insteadfastness, the threefold separation conqueror prince. How these are set apart by
2:30:31
qualities. Good is the intellect which comprehends the coming forth and going back of
2:30:39
life, what must be done and what must not be done, What should
2:30:43
be feared and what should not be feared, What binds and what emancipates the
2:30:48
soul that is of sut One, prince of sooth. Fastness marred is the
2:30:54
intellect which, knowing right and knowing wrong, and what is well to do
2:31:01
and what must not be done, yet understands not with firm mind, nor
2:31:05
as the calm truth is. This is of Rajah's Prince, and passionate.
2:31:13
Evil is intellect, which wrapped in gloom, looks upon wrong as right,
2:31:18
and sees all things contrariwise of truth. O Prita's son, that is of
2:31:24
Tamas, dark and desperate. Good is the steadfastness, whereby a man masters
2:31:33
his beats of heart, his very breath of life, the action of his
2:31:37
senses fixed in never shaken faith and piety. That is of sut One Prince,
2:31:43
soothe, fast and fair stained. Is the steadfastness whereby a man holds
2:31:50
to his duty, purpose, effort, end for life's sake, and the
2:31:56
love of goods to gain. Arjuna tis of Raja's passion stamped sad is the
2:32:03
steadfastness wherewith the fool cleaves to his sloth, his sorrow, and his fears,
2:32:09
his folly in despair. This Prita's son is born of Tamas, dark
2:32:16
and miserable. Hear further, Chief of Bartas from me the threefold kinds of
2:32:24
pleasure which there be. Good Pleasure is the pleasure that endures banishing pain for
2:32:31
eye, bitter at first as poison to the soul, but afterward sweet as
2:32:37
the taste of omrit. Drink of that it springeth in the spirit's deep content
2:32:45
and painful pleasure springeth from the bond between the senses and the sense world.
2:32:50
Sweet as amrit is its first taste, but its last bitter as poison tis
2:32:56
of Raja's Prince. And foul and dark the pleasure is which springs from sloth
2:33:03
and sin and foolishness at first and at the last, and all the way
2:33:09
of life. The soul bewildering tis of Tama's prince. For nothing lives on
2:33:16
earth, nor midst the gods in utmost heaven, but hath its being bound
2:33:20
with these three qualities by nature framed. The work of Brahmins Kashatriyas, Vashias
2:33:28
and Sudras. O thou slayer of thy foes, is fixed by reason of
2:33:33
the qualities planted in each. A Brahmin's virtues prince born of his nature are
2:33:41
serenity, self, mastery, religion, purity, patience, uprightness, learning,
2:33:48
and to know the truth of things which be A Kashatria's pride born of
2:33:54
his nature lives in valor, fire, constancy, skins, skillfulness, spirit
2:34:01
and fight, and open handedness, and noble mien as of a lord of
2:34:05
men. A vicias task born with his nature is to till the ground,
2:34:13
tend cattle, venture trade, a sudorous state suiting his nature is to minister
2:34:22
whoso performeth diligent content the work allotted him, whate'er it be, lays hold
2:34:28
of perfectness. Here how a man findeth perfection, being so content, He
2:34:37
findeth it through worship wrought by work of him, that is the source of
2:34:41
all which lives of him, by whom the universe was stretched better Thine own
2:34:48
work is, though done with fault, than doing others work even excellently.
2:34:54
He shall not fall in sin who fronts the task set him by nature.
2:35:00
Hand. Let no man leave his natural duty. Prince, though it bear
2:35:05
blame for every work, hath blame, as every flame is wrapped in smoke.
2:35:11
Only that man attains perfect surces of work, whose work was wrought with
2:35:18
mind, unfettered soul, wholly subdued desires, forever dead, results renounced.
2:35:26
Learn from me, son of Kunti, also this how one attaining perfect peace
2:35:33
attains Brahm, the supreme, the highest height of all, devoted with a
2:35:39
heart grown pure, restrained in lordly self control, foregoing wiles of song and
2:35:46
senses, freed from love and hate, dwelling mid solitudes in diet, spare
2:35:54
with body speech, and will tame to obey ever to Holy Meday, meditation
2:36:00
vowed from passions, liberate, quit of the self of arrogance, impatience,
2:36:07
anger, pride, Freed from surroundings, quiet, lacking nought, such an
2:36:13
one grows to oneness with the brom Such an one growing one with brahm,
2:36:20
serene, sorrows, no more desires, no more his soul equally loving all
2:36:28
that lives, loves well me who have made them, and attains to me
2:36:35
by this same love and worship. Doth he know me as I am,
2:36:39
how high and wonderful and knowing straightway enters into me, And whatsoever deeds he
2:36:46
doeth fixed in me as in his refuge, he hath won forever and forever
2:36:52
by My grace the eternal rest. So when thou, in thy thoughts do
2:37:00
all thou dost for me, renounce for me, sacrifice heart and mind,
2:37:05
and will to me, live in the faith of me, In faith of
2:37:11
me, all dangers thou shalt vanquish by my grace. But trusting to thyself
2:37:18
and heeding not, thou canst but perish. If this day thou sayest relying
2:37:24
on thyself. I will not fight vain will the purpose prove thy qualities would
2:37:31
spur THEE to the war. What thou dost shun. Misled by fair illusions,
2:37:39
thou wouldst seek against thy will when the task comest to THEE, waking
2:37:43
the promptings in thy nature set There lives a master in the hearts of men,
2:37:50
maketh their deeds by subtle pulling strings. Dance to what tune he will
2:37:56
with all thy soul. Trust him, and take him for thy succor prince.
2:38:03
So only so Arjuna shall thou gain, by grace of him, the
2:38:09
uttermost repose the eternal place. Thus hath been open THEE, this truth of
2:38:16
truths, this truth of truths, the mystery more hid than any secret mystery.
2:38:24
Meditate, and as thou wilt, then act nay, but once more
2:38:33
take my last word, my utmost meaning. Have precious Thou art to me?
2:38:39
Right, well, beloved, listen, I tell THEE for thy comfort
2:38:45
this, give me thy heart, adore me, serve me cling and faith
2:38:50
and love and reverence to me. So shalt thou come to me. I
2:38:56
promise true, for thou art sweet to me, And let go those rights
2:39:03
and writ duties. Fly to me alone. Make me thy single refuge.
2:39:09
I will free thy soul from all its sins. Be of good cheer.
2:39:16
Hide the Holy Cristhna saith this from him that hath no faith, him that
2:39:20
worships not nor seeks Wisdom's teaching when she speaks. Hide it from all men
2:39:26
who mock. But wherever mid the flock of my lovers, one shall teach
2:39:33
this divinest, wisest speech, teaching in the faith to bring truth to them,
2:39:39
and offering of all honor unto me, unto Brahma, cometh he nay.
2:39:45
And nowhere shall ye find any man of all mankind doing dearer deed for
2:39:52
me, Nor shall any dearer be in my earth Yea. Furthermore, whoso
2:39:58
reads this con o'er held by us upon the plain, pondering piously and fain,
2:40:05
he hath paid me sacrifice. Krishna speaketh in this wise yea. And
2:40:13
whoso full of faith heareth wisely what it saith, heareth meekly. When he
2:40:20
dies, surely shall his spirit rise to those regions where the blest free of
2:40:26
flesh in joyance rest. Hath this been heard by thee O Indian Prince with
2:40:33
mind intent, hath all the ignorance which bred thy trouble vanished my Arjun,
2:40:41
Arjuna, trouble and ignorance are gone. The light hath come unto me by
2:40:48
Thy favor. Lord. Now am I fixed? My doubt is fled away
2:40:54
according to thy word? So will I do Sunjaya Thus gathered I the gracious
2:41:03
speech of Krishna, O my King. Thus have I told with heart a
2:41:09
thrill, this wise and wondrous thing by great Vasa's learning. Wit how Krishna's
2:41:16
self made known, the Yoga being Yoga's lord. So is the high truth
2:41:22
shown? And I when I remember, O, Lord, my King again
2:41:28
Arjuna and the God in talk and all this holy strain, great is my
2:41:35
gladness When I muse that splendor passing speech of Harry, visible and plain.
2:41:41
There is no tongue to reach my marvel and my love and bliss, O
2:41:48
Archer Prince, All hail O Krishna, Lord of Yoga. Surely there shall
2:41:54
not fail blessing and victory and power for thy most my Where this song comes
2:42:01
of Arjun, and how with God he spake? Here ends Chapter eighteen entitled
2:42:11
Mokshassan Yasiyog or the Book of Religion, by deliverance and renunciation. End of
2:42:22
Chapter eighteen,