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02 - Of Doctrines - Bhagavad Gita · Philosophy and Faith

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  Speaker 1: Chapter two, Sanjaya him filled with such compassion and such grief,
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  Speaker 1: with eyes tear dimmed, despondent in stern words. The driver
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  Speaker 1: Madhusudan thus addressed Krishna. How hath this weakness taken thee?
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  Speaker 1: Whence springs the inglorious trouble, shameful to the brave, barring
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  Speaker 1: the path of virtue? Nay our June, forbid thyself to feebleness.
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  Speaker 1: It mars thy warrior name, cast off the coward fit,
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  Speaker 1: wake be thyself, arise scourge of thy foes, Arjuna, How
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  Speaker 1: can I in the battle shoot with shafts on Bhishma
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  Speaker 1: or androna O thou chief, both worshipful, both honorable men?
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  Speaker 1: Better to live on baker's bread with those we love
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  Speaker 1: alive than taste their blood in rich feasts, spread and
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  Speaker 1: guiltily survive. Ah, were it worse? Who knows to be
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  Speaker 1: victor or vanquish'd? Here when those confront us angrily, whose
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  Speaker 1: death leaves living drear in pity, lost by doubtings tossed,
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  Speaker 1: My thoughts distracted, Turn to THEE, the guide I reverence
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  Speaker 1: most that I may counsel learn. I know not what
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  Speaker 1: would heal the grief burned into soul and sense. If
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  Speaker 1: I were Earth's unchallenged chief, a god, and these gone,
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  Speaker 1: thence Sonjaya. So spake Arjuna to the Lord of hearts,
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  Speaker 1: and sighing, I will not fight, held silence. Then to
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  Speaker 1: whom with tender smile O Barrata. While the Prince wept
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  Speaker 1: despairing TwixT those hosts, Christ made answer in divinest. First, Krishna,
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  Speaker 1: Thou grievest, where no grief should be. Thou speakest words
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  Speaker 1: lacking wisdom for the wise in heart. More, not for
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  Speaker 1: those that live, nor those that die, nor I, nor Thou,
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  Speaker 1: nor any one of these ever was not, nor ever
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  Speaker 1: will not be forever and forever afterwards. All that doth
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  Speaker 1: live lives always to man's frame. As there come infancy
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  Speaker 1: and youth and age. So come there raisings up and
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  Speaker 1: layings down of other and of other life abodes which
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  Speaker 1: the wise know and fear. Not this that irks thy sense,
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  Speaker 1: life thrilling to the elements, bringing thee heat and cold,
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  Speaker 1: sorrows and joys, tis brief and mutable. Bear with it, Prince,
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  Speaker 1: as the wise bear the soul which is not moved,
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  Speaker 1: the soul that with a strong and constant calm, takes
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  Speaker 1: sorrow and takes joy indifferently lives in the life, undying.
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  Speaker 1: That which is can never cease to be. That which
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  Speaker 1: is not will not exist. To see the truth of
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  Speaker 1: both is theirs who part essence from accident, substance, from shadow, indestructible,
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  Speaker 1: Learn thou the life is spreading life through all. It cannot, anywhere,
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  Speaker 1: by any means, be any wise diminished, stayed, or changed.
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  Speaker 1: But for these fleeting frames which it informs with spirit, deathless, endless, infinite,
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  Speaker 1: they perish. Let them perish, Prince and fight. He who
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  Speaker 1: shall say, lo I have slain a man, He who
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  Speaker 1: shall think, lo I am slain Those both know not
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  Speaker 1: Life cannot slay. Life is not slain. Never the spirit
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  Speaker 1: was born, the spirit shall cease to be. Never, never
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  Speaker 1: was time. It was not end and beginning are dreams.
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  Speaker 1: Birthless and deathless and changeless. Remaineth the spirit forever. Death
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  Speaker 1: hath not touched it at all, dead, though the house
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  Speaker 1: of it seems. Who knoweth it exhaustless, self sustained, immortal, indestructible,
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  Speaker 1: shall such say I have killed a man, or caused
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  Speaker 1: to kill? Nay, But as when one layeth his worn
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  Speaker 1: out robes away and taking new ones. Saith, these will
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  Speaker 1: I wear to day, So putteth by the spirit lightly
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  Speaker 1: its garb of flesh, and passeth to inherit a residence. Afresh,
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  Speaker 1: I say to thee weapons reach not the life, flame
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  Speaker 1: burns it not, waters cannot o'erwhelm, nor dry winds wither
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  Speaker 1: it impenetrable, unentered, unassailed, unharmed, untouched, immortal, all arriving, stable, sure, invisible,
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  Speaker 1: ineffable by word and thought, uncompassed ever all itself. Thus
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  Speaker 1: is the soul declared. How wilt thou, then, knowing it, so,
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  Speaker 1: grieve when thou shouldst not grieve? How if thou hearest
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  Speaker 1: that the man new dead is like the man new born,
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  Speaker 1: still living man, one same existent spirit, wilt thou weep?
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  Speaker 1: The end of birth is death. The end of death
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  Speaker 1: is birth. This is ordained. And mournest thou, chief of
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  Speaker 1: the stalwart arm, for what befalls which could not otherwise befall.
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  Speaker 1: The birth of living things comes unperceived, the death comes unperceived.
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  Speaker 1: Between them beings perceive what is there? Sorrowful herein dear prince, wonderful,
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  Speaker 1: wistful to contemplate difficult doubtful to speak upon strange, and
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  Speaker 1: great for tongue to relate mystical hearing. For every one
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  Speaker 1: nor wotteth man. This what a marvel it is when
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  Speaker 1: seeing and saying and hearing are done. This life, within
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  Speaker 1: all living things, My prince hides beyond harm. Scorn Thou
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  Speaker 1: to suffer, then, for that which cannot suffer, do thy part.
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  Speaker 1: Be mindful of thy name and tremble. Not nought better
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  Speaker 1: can be to martial soul than lawful war. Happy. The
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  Speaker 1: warrior to whom comes joy of battle comes as now
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  Speaker 1: glorious and fair, unsought, opening for him a gateway unto heaven.
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  Speaker 1: But if thou shun'st this honorable field a kshatriya, if
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  Speaker 1: knowing thy duty and thy task, thou bidst duty and
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  Speaker 1: task go by, that shall be sin, and those to
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  Speaker 1: come shall speak thee infamy from age to age. But
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  Speaker 1: infamy is worse for men of noble blood to bear
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  Speaker 1: than death. The chiefs, upon their battle chariots will deem
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  Speaker 1: twas fear that drove THEE from the fray of those
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  Speaker 1: who held THEE mighty souled the scorn Thou must abide,
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  Speaker 1: while all thine enemies will scatter bitter speech of THEE
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  Speaker 1: to mock the valor which thou hadst What fate could
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  Speaker 1: fall more grievously than this, Either being killed thou wilt
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  Speaker 1: win Swarga's safety, or alive and victor thou wilt reign
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  Speaker 1: an earthly king. Therefore, arise, thou, son of KUNTI brace
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  Speaker 1: thine arm for conflict. Nerve thy heart to meet as
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  Speaker 1: things alike to THEE pleasure or pain prophet or ruin
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  Speaker 1: victory or defeat. So minded, gird THEE to the fight.
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  Speaker 1: For so thou shalt not sin. Thus far I speak
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  Speaker 1: to THEE as from the sanchya unspiritually hear now the
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  Speaker 1: deeper teaching of the Yog, which, holding understanding, thou shalt
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  Speaker 1: burst thy karme bond the bondage of wrought deeds. Here
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  Speaker 1: shall no end be hindered, no hope marred, no loss
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  Speaker 1: be feared. Faith, yea, a little faith shall save THEE
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  Speaker 1: from the anguish of thy dread. Here glory of the
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  Speaker 1: Kurus shines one rule, one steadfast rule, while shifting souls
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  Speaker 1: have laws many and hard, specious but wrongful deem the
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  Speaker 1: speech of those ill taught ones who extol the letter
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  Speaker 1: of their Vedas, saying this is all we have or need,
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  Speaker 1: being weak at heart with wants seekers of heaven, which
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  Speaker 1: comes they say as fruit of good deeds done, promising
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  Speaker 1: men much profit in new births, for works of faith,
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  Speaker 1: in various rights abounding following, whereon large merit shall accrue
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  Speaker 1: towards wealth and power. Albeit who wealth and power do
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  Speaker 1: most desire, least fixity of soul have such least hold
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  Speaker 1: on heavenly meditation. Much these teach from vEDS concerning thee
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  Speaker 1: three qualities. But thou be free of the three qualities,
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  Speaker 1: free of the pairs of opposites, and free from that
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  Speaker 1: sad righteousness which calculates self ruled our juna, simple satisfied,
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  Speaker 1: look like as when a tank pours water forth to
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  Speaker 1: suit all needs. So do these Brahmins draw texts for
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  Speaker 1: all wants from tank of holy writ. But thou want
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  Speaker 1: not ask, not find full reward of doing right in right.
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  Speaker 1: Let right deeds be thy motive, not the fruit which
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  Speaker 1: comes from them, And live in action labor, make thine
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  Speaker 1: acts thy piety, casting all self aside, contemning gain and merit.
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  Speaker 1: Equable in good or evil, Equability is yog is piety
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  Speaker 1: Yet the right act is less, far less than the
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  Speaker 1: right thinking mind. Seek refuge in thy soul. Have there
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  Speaker 1: thy heaven. Scorn them that follow virtue, for her gifts.
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  Speaker 1: The mind of pure devotion even here casts equally aside
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  Speaker 1: good deeds and bad, passing above them. Unto pure devotion.
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  Speaker 1: Devote thyself with perfect meditation comes perfect act. And the
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  Speaker 1: right hearted rise more certainly because they seek no gain
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  Speaker 1: forth from the bands of body, step by step to
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  Speaker 1: highest seats of bliss. When thy firm soul hath shaken
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  Speaker 1: off those tangled oracles which ignorantly guide, then shall it
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  Speaker 1: soar to high neglect of what's denied or said this
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  Speaker 1: way or that indoctrinal writ troubled no longer by the
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  Speaker 1: priestly lore, safe shall it live and sure, steadfastly bent
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  Speaker 1: on meditation? This is yog and peace are Juna? What
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  Speaker 1: is his mark? Who hath that steadfast heart confirmed in
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  Speaker 1: holy meditation? How know we his speech? Cassava sits he moves,
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  Speaker 1: he like other men Krishna. When one o Pritha's son,
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  Speaker 1: abandoning desires which shake the mind, finds in his soul
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  Speaker 1: full comfort. For his soul he hath attained the yog,
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  Speaker 1: that man is such in sorrows, not rejected, and enjoys,
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  Speaker 1: not overjoyed, dwelling outside the stress of passion, fear and anger,
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  Speaker 1: fixed in calms of lofty contemplation. Such a one is mooney,
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  Speaker 1: is the sage, the true recluse. He who, to none
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  Speaker 1: and nowhere, overbound by ties of flesh, takes evil things
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  Speaker 1: and good, neither desponding nor exulting. Such bears Wisdom's plainest mark.
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  Speaker 1: He who shall draw, as the wise tortoise draws its
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  Speaker 1: four feet, safe under its shield, his five frail senses
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  Speaker 1: back under the spirit spuckler, from the world which else
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  Speaker 1: assails them. Such a one, my prince, hath Wisdom's mark.
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  Speaker 1: Things that solicit sense hold off from the self governed. Nay,
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  Speaker 1: it comes the appetites of him who lives beyond, depart
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  Speaker 1: aroused no more. Yet, May it chance, o, son of Coonti,
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  Speaker 1: that a governed mind shall sometimes feel the sense storm
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  Speaker 1: sweep and rest strong self control by the roots. Let
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  Speaker 1: him regain his kingdom, Let him conquer this and sit
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  Speaker 1: on me intent that man alone is wise who keeps
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  Speaker 1: the mastery of himself. If one ponders on objects of
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  Speaker 1: the sense, there springs attraction. From attraction grows desire. Desire
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  Speaker 1: flames to fierce passion, passion breeds recklessness. Then the memory,
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  Speaker 1: all betrayed, lets noble purpose go and SAPs the mind
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  Speaker 1: till purpose, mind and man are all undone. But if
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  Speaker 1: one deals with objects of the sense, not loving and
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  Speaker 1: not hating, making them serve his free soul, which rests serenely,
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  Speaker 1: Lord Lo, such a man comes to tranquility, and out
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  Speaker 1: of that tranquility shall rise the end and healing of
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  Speaker 1: his earthly pains. Since the will governed sets the soul
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  Speaker 1: at peace. The soul of the ungoverned is not his,
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  Speaker 1: Nor hath he knowledge of himself, which lacked, how grows
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  Speaker 1: serenity and wanting that whence shall he hope for happiness.
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  Speaker 1: The mind that gives itself to follow shows of sense,
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  Speaker 1: seeth its helm of wisdom rent away, and like a
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  Speaker 1: ship in waves of whirlwind, drives to wreck and death.
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  Speaker 1: Only with him, great Prince, whose sense are not swayed
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  Speaker 1: by things of sense. Only with him who holds his mastery,
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  Speaker 1: shows wisdom perfect. What is midnight gloom to unenlightened souls
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  Speaker 1: shines wakeful day is known for night thick night of
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  Speaker 1: ignorance to his true seeing eyes. Such is the Saint,
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  Speaker 1: and like the ocean day by day, receiving floods from
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  Speaker 1: all lands, which never overflows its boundary line, not leaping
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  Speaker 1: and not leaving, fed by the rivers, but unswelled by those,
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  Speaker 1: So is the perfect one to his soul's ocean, the
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  Speaker 1: world of sense, poor streams of witchery. They leave him
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  Speaker 1: as they find, without commotion, taking their tribute, but remaining.
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  Speaker 1: See yea whoso, shaking off the yoke of flesh, lives lord,
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  Speaker 1: not servant of his lusts, set free from pride, from passion,
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  Speaker 1: from the sin of self, toucheth tranquility o pritha sun,
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  Speaker 1: that is the state of Brahm. There rests no dread
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  Speaker 1: when that last step is reached. Live where he will
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  Speaker 1: die when he may. Such passeth from all plaining to
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  Speaker 1: blest nirvana with the gods. Attaining end of chapter two.