Wednesday, October 31, 2007

WIRELESS ENERGY TRANSFER


Wireless energy transfer


An artist's depiction of a solar satellite, which could send energy wirelessly to a space vessel or planetary surface.
An artist's depiction of a solar satellite, which could send energy wirelessly to a space vessel or planetary surface.

Wireless energy transfer or wireless power transmission is the process that takes place in any system where electrical energy is transmitted from a power source to an electrical load, without interconnecting wires. Wireless transmission is employed in cases where instantaneous or continuous energy transfer is needed, but interconnecting wires are inconvenient, hazardous, or impossible.

Though the physics are related, this is distinct from wireless transmission for the purpose of transferring information (such as radio), where the percentage of the power that is received is only important if it becomes too low to successfully recover the signal. With wireless energy transfer, the efficiency is a more critical parameter and this creates important differences in these technologies.

Contents

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[edit] History

In 1825 William Sturgeon invented the electromagnet, a conducting wire wrapped around an iron core. The principle of electromagnetic induction — that a changing magnetic field can induce an electrical current in an adjacent wire — was discovered by Michael Faraday in 1831. Combining these two discoveries, Nicholas Joseph Callan was the first to demonstrate the transmission and reception of electrical energy without wires. Callan’s 1836 induction coil apparatus consisted of two insulated coils — called the primary and secondary windings — both placed around a common iron core. A battery intermittently connected to the primary would ‘induce’ a voltage in the longer secondary causing a spark to jump across its free terminals.[1][2]

In an induction coil or electrical transformer, which can have either an iron core or an air core, the transmission of energy takes place by simple electromagnetic coupling through a process known as mutual induction. With this method it is possible to transmit and receive energy over a considerable distance. However, to draw significant power in that way, the two inductors must be placed fairly close together.

If resonant coupling is used, where inductors are tuned to a mutual frequency, significant power may be transmitted over a range of many meters.

In 1864 James Clerk Maxwell mathematically modeled the behavior of electromagnetic radiation. Some early work in the area of wireless transmission via radio waves was done in 1888 by Heinrich Hertz who performed experiments that validated Maxwell’s mathematical model. Hertz’s apparatus for generating electromagnetic waves is generally acknowledged as the first radio transmitter. A few years later Guglielmo Marconi worked with a modified form of the Hertz-wave transmitter, the main improvement being the addition of an elevated conductor and a ground connection. Both of these elements can be traced back to the 1749 work of Benjamin Franklin and that of Mahlon Loomas in 1864.

Nikola Tesla also investigated radio transmission and reception but unlike Marconi, Tesla designed his own transmitter — one with power-processing capability some five orders-of-magnitude greater than those of its predecessors.[3] He would use this same coupled-tuned-circuit oscillator to implement his conduction-based wireless energy transmission method as well. Both of these wireless methods employ a minimum of four tuned circuits, two at the transmitter and two at the receiver.

As wireless technologies were being developed during the early 1900s, researchers further investigated these different wireless transmission methods. The goal was simply to generate an effect locally and detect it at a distance. Around the same time, efforts began to power more significant loads than the high-resistance sensitive devices that were being used to simply detect the received energy. At the St. Louis World's Fair (1904), a prize was offered for a successful attempt to drive a 0.1 horsepower (75 W) air-ship motor by energy transmitted through space at a distance of least 100 feet (30 m).[4]

[edit] Modern day usage

Except for RFID tags, wireless power transmission over room-sized or community-sized distances has not been widely implemented. Rightly or not, it has been assumed by some that any system for broadcasting energy to power electrical devices will have negative health implications. With focused beams of microwave radiation there are definite health and safety risks. Considering the hazards associated with powerful radiation, the physical alignment and targeting of devices to receive the energy beam is of particular concern. However with the use of resonant coupling, wavelengths produced are longer, making it no more dangerous than being exposed to radio waves.

[edit] Size and power level

The size of the components is dictated by:

  • distance from transmitter to receiver
  • the wavelength of the radiation
  • the laws of physics, specifically the Rayleigh Criterion or Diffraction limit, used in standard RF (Radio Frequency) antenna design, which also applies to lasers. These laws dictate that any beam will spread (microwave or laser) and become weaker and more diffuse over greater distance. The larger the transmitter antenna or laser aperture, the tighter the beam and the less it will spread as a function of distance (and vice versa). Smaller antennas also suffer from excessive losses due to sidelobes.

Then the power levels are calculated by combining the above parameters together, and adding in the gains and losses due to the antenna characteristics and the transparency of the medium through which the radiation passes. That process is known as calculating a Link Budget.

[edit] Efficiency

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The efficiency of wireless power is the ratio between power that reaches the receiver and the power supplied to the transmitter. Generally wirelessly transmitted energy is dispersed as the energy radiates into the environment or is lost as heat at the transmitter or receiver. Wired transmission techniques on the other hand lose less power, as wires confine and guide the energy to where it is needed. Generally, wireless energy transfer works best at short range; although long distances are possible if the transmitters and receivers are physically large, or the energy can be formed into a tight beam, such as with lasers or large microwave dishes. The ultimate beamwidth is limited by diffraction.

When phased arrays are used for wireless transmission, the phased array normally needs to be contiguous due to a phenomenon called the thinned array curse; gaps in the array act as a diffraction grating and cause side lobes that lose energy.

Microwave power beaming often achieves higher conversion efficiency than lasers, and is less prone to atmospheric attenuation. However microwaves have far longer wavelengths than visible light, and require proportionately larger transmitters and receivers to deal with diffraction over long distances. The most efficient laser power beaming system today has photovoltaic panels optimized to the wavelength of the laser. Losses due to atmospheric spreading can be reduced by the use of adaptive optics, and losses due to absorption can be reduced by a properly chosen laser wavelength. Laser power beaming does not work well through clouds.

Although laser and photovoltaic technologies have been rapidly advancing, it is unknown what transmission efficiency improvement is possible. The most efficient lasers — laser diode arrays, can surpass 50% efficiency, but such lasers do not have mutual coherence. Other options include standard chemical lasers with efficiencies of a few percent or less. High-coherence diode laser arrays or a similar technology would allow for notably improved power usage efficiency, as laser inefficiency comprises most of the energy loss.

Taking the theoretical example of transferring 50 MJ of energy from one place to another (see space elevator and space elevator economics): The base cost of payload transfer, given the current power grid rate of about US$0.11/kW·h = about US$0.03/MJ,[5] is around US$1.74/kg. Factoring for transmission losses, assuming current laser efficiencies of 2%, solar cell efficiencies of 30%, and atmospheric losses of about 20%, this works out to about 0.5% overall efficiency, or $350/kg.

[edit] Short distance induction

These methods can reach at most a few centimetres.

Main article: Electromagnetic induction

The action of an electrical transformer is the simplest instance of wireless energy transfer. The primary and secondary circuits of a transformer are electrically isolated from each other. The transfer of energy takes place by electromagnetic coupling through a process known as mutual induction. (An added benefit is the capability to step the primary voltage either up or down.) The electric toothbrush charger is an example of how this principle can be used. The main drawback to induction, however, is the short range. The receiver must be in very close proximity to the transmitter or induction unit in order to inductively couple with it.

Applications
It can be argued the cookware part of an induction cooker is not a secondary in the strictest sense of the term. It is more accurately described as the non-laminated core of an alternating-current electromagnet, in which eddy currents are induced resulting in the heating effect.
  • Transcutaneous energy transfer (TET) systems in artificial hearts and other surgically implanted devices.
  • Devices using induction to charge portable consumer electronics such as cell phones.[6][7]

[edit] Moderate distance

These methods achieve distances of a few meters

Low power

A new company, Powercast introduced wireless power transfer technology using RF energy at the 2007 Consumer Electronics Show, winning best Emerging Technology.[8] The Powercast system is applicable for a number of devices with low power requirements. This could include LEDs, computer peripherals, wireless sensors, and medical implants. Currently, it achieves a maximum output of 6 volts for a little over one meter. It is expected for arrival late 2007.[9].

A different low-power wireless power technology has been proposed by Landis[10].

[edit] Evanescent wave coupling

Main article: Evanescent wave coupling

In 2006, Marin Soljačić and other researchers at the Massachusetts Institute of Technology applied the near field behaviour well known in electromagnetic theory to a wireless power transfer concept based on coupled resonators. [11][12][13] In a short theoretical analysis they demonstrate that by sending electromagnetic waves around in a highly angular waveguide, evanescent waves are produced which carry no energy. If a proper resonant waveguide is brought near the transmitter, the evanescent waves can allow the energy to tunnel (specifically evanescent wave coupling, the electromagnetic equivalent of tunneling [citation needed]) to the power drawing waveguide, where they can be rectified into DC power. Since the electromagnetic waves would tunnel, they would not propagate through the air to be absorbed or dissipated, and would not disrupt electronic devices or cause physical injury like microwave or radio wave transmission might. Researchers anticipate up to 5 meters of range for the initial device, and are currently working on a functional prototype.[11]

On June 7, 2007, it was reported that a prototype system had been implemented. The MIT researchers successfully demonstrated the ability to power a 60 watt light bulb from a power source that was seven feet (2 meters) away at roughly 40% efficiency.

"Resonant inductive coupling" has key implications in solving the two main problems associated with non-resonant inductive coupling and electromagnetic radiation, one of which is caused by the other; distance and efficiency. Electromagnetic induction works on the principle of a primary coil generating a predominantly magnetic field and a secondary coil being within that field so a current is induced within its coils. This causes the relatively short range due to the amount of power required to produce an electromagnetic field. Over greater distances the non-resonant induction method is inefficient and wastes much of the transmitted energy just to increase range. This is where the resonance comes in and helps efficiency dramatically by "tunneling" the magnetic field to a receiver coil that resonates at the same frequency. Unlike the multiple-layer secondary of a non-resonant transformer, such receiving coils are single layer solenoids with closely spaced capacitor plates on each end, which in combination allow the coil to be tuned to the transmitter frequency thereby eliminating the wide energy wasting "wave problem" and allowing the energy used to focus in on a specific frequency increasing the range.

[edit] Tesla

Nikola Tesla had two patents that he claimed would enable long distance power transmission.

Tesla coil transformer wound in the form of a flat spiral. This is the transmitter form as described in U.S. Patent 645,576 .
Tesla coil transformer wound in the form of a flat spiral. This is the transmitter form as described in U.S. Patent 645,576 .

Tesla, in U.S. Patent 0,645,576 System of Transmission of Electrical Energy and U.S. Patent 0,649,621 Apparatus for Transmission of Electrical Energy, described new and useful combinations of transformer coils. The transmitting coil or conductor arranged and excited to cause currents or oscillation to propagate through conduction through the natural medium from one point to another remote point therefrom and a receiver coil or conductor of the transmitted signals. [14] The production of currents of very high potential could be attained in these coils.

[edit] Long distance

These methods achieve multiple kilometre ranges.

[edit] Radio and microwave

Main article: Microwave power transmission

The earliest work in the area of wireless transmission via radio waves was performed by Heinrich Rudolf Hertz in 1888. A few years later Guglielmo Marconi worked with a modified form of Hertz's transmitter. Nikola Tesla also investigated radio transmission and reception.

Japanese researcher Hidetsugu Yagi also investigated wireless energy transmission using a directional array antenna that he designed. In February 1926, Yagi and Uda published their first paper on the tuned high gain directional array now known as the Yagi antenna. While it did not prove to be particularly useful for power transmission, this beam antenna has been widely adopted throughout the broadcasting and wireless telecommunications industries due to its excellent performance characteristics[15].

Power transmission via radio waves can be made more directional, allowing longer distance power beaming, with shorter wavelengths of electromagnetic radiation, typically in the microwave range. A rectenna may be used to convert the microwave energy back into electricity. Rectenna conversion efficiencies exceeding 95% have been realized. Power beaming using microwaves has been proposed for the transmission of energy from orbiting solar power satellites to Earth and the beaming of power to spacecraft leaving orbit has been considered [16],[17].

Power beaming by microwaves has the difficulty that for most space applications the required aperture sizes are very large. For example, the 1978 NASA Study of solar power satellites required a 1-km diameter transmitting antenna, and a 10 km diameter receiving rectenna, for a microwave beam at 2.45 GHz. These sizes can be somewhat decreased by using shorter wavelengths, although short wavelengths may have difficulties with atmospheric absorption and beam blockage by rain or water droplets. Because of the Thinned array curse, it is not possible to make a narrower beam by combining the beams of several smaller satellites.

High power

Wireless Power Transmission (using microwaves) is well proven. Experiments in the tens of kilowatts have been performed at Goldstone in California in 1975[18] [19][20] and more recently (1997) at Gand Bassin on Reunion Island[21].

[edit] Light

With a laser beam centered on its panel of photovoltaic cells, a lightweight model plane makes the first flight of an aircraft powered by a laser beam inside a building at NASA Marshall Space Flight Center.
With a laser beam centered on its panel of photovoltaic cells, a lightweight model plane makes the first flight of an aircraft powered by a laser beam inside a building at NASA Marshall Space Flight Center.

In the case of light, power can be transmitted by converting electricity into a laser beam that is then fired at a solar cell receiver. This is generally known as "power beaming". Its drawbacks are:

  1. Conversion to light, such as with a laser, is moderately inefficient (although quantum cascade lasers improve this)
  2. Conversion back into electricity is moderately inefficient, with photovoltaic cells achieving 40%-50% efficiency[22]. (Note that conversion efficiency is rather higher with monochromatic light than with insolation of solar panels).
  3. Atmospheric absorption causes losses.
  4. As with microwave beaming, this method requires a direct line of sight with the target.

NASA has demonstrated flight of a lightweight model plane powered by a laser beam.

[edit] Electrical conduction

Main article: Electrical conduction

Electrical energy can also be transmitted by means of electrical currents made to flow through naturally existing conductors, specifically the earth, lakes and oceans, and through the atmosphere — a natural medium that can be made conducting if the breakdown voltage is exceeded and the gas becomes ionized. For example, when a high voltage is applied across a neon tube the gas becomes ionized and a current passes between the two internal electrodes. In a practical wireless energy transmission system using this principle, a high-power ultraviolet beam might be used to form a vertical ionized channel in the air directly above the transmitter-receiver stations. The same concept is used in virtual lightning rods, the electrolaser electroshock weapon[23] and has been proposed for disabling vehicles.[24][25][26]

The Tesla effect.
The Tesla effect.

A "world system" for "the transmission of electrical energy without wires" that depends upon the electrical conductivity was proposed by Nikola Tesla as late as 1904.[27] The Tesla effect (named in honor of Tesla) is an archaic term for an application of a type of electrical conduction (that is, the movement of energy through space and matter; not just the production of voltage across a conductor).[28][29][30] Tesla stated,

Instead of depending on induction at a distance to light the tube [... the] ideal way of lighting a hall or room would [...] be to produce such a condition in it that an illuminating device could be moved and put anywhere, and that it is lighted, no matter where it is put and without being electrically connected to anything. I have been able to produce such a condition by creating in the room a powerful, rapidly alternating electrostatic field. For this purpose I suspend a sheet of metal a distance from the ceiling on insulating cords and connect it to one terminal of the induction coil, the other terminal being preferably connected to the ground. Or else I suspend two sheets as [...] each sheet being connected with one of the terminals of the coil, and their size being carefully determined. An exhausted tube may then be carried in the hand anywhere between the sheets or placed anywhere, even a certain distance beyond them; it remains always luminous.[31][32]

Through longitudinal waves, an operator uses the Tesla effect in the wireless transfer of energy to a receiving device. The Tesla effect is a type of high field gradient between electrode plates for wireless energy transfer.

Wireless transmission of power and energy demonstration during his high frequency and potential lecture of 1891.
Wireless transmission of power and energy demonstration during his high frequency and potential lecture of 1891.

The Tesla effect uses high frequency alternating current potential differences transmitted between two plates or nodes. The electrostatic forces through natural media across a conductor situated in the changing magnetic flux can transfer power to the conducting receiving device (such as Tesla's wireless bulbs).

Currently, the effect has been appropriated by some in the fringe scientific community as an effect which purportedly causes man-made earthquakes from electromagnetic standing waves, for example Tesla's teleforce via mechanical earth-resonance concepts.[33][34] A number of modern writers have "reinterpreted" and expanded upon Tesla's original writings. In the process, they have invoked behavior and phenomena that are often inconsistent with experimental observation and mainstream science. The wireless system would combine electrical power transmission along with broadcasting and wireless telecommunications, allowing for the elimination of many existing high-tension power transmission lines and facilitate the interconnection of electrical generation plants on a global scale.

[edit] See also

 energy Portal

[edit] Notes

  1. ^ Reville, William, “Nicholas Callan – Priest Scientist at Maynooth,” University College, Cork
  2. ^ The original induction coil was invented in 1836 by Nicholas Callan (1799-1864), a priest and the professor of natural philosophy at St. Patrick's College at Maynooth, County Kildare, Ireland.
  3. ^ Nikola Tesla's Priority In the Invention of Radio
  4. ^ The Electrician (London), September 1902, pages 814-815).
  5. ^ Cost of lavish Christmas lights display offset by simple measures - Oak Ridge National Laboratory Dec. 20, 2002
  6. ^ SplashPower; Battery powered devices can be charged by placing them on an induction mat.
  7. ^ eCoupled unveiled their own take on inductive coupling, which will soon be used on [http://www.hermanmiller.com "Herman Miller" desks to recharge devices wirelessly]
  8. ^ "CES Best of 2007"
  9. ^ EE Times: Practical apps in works for wireless energy transfer - R. Colin Johnson 01/22/2007
  10. ^ G. A. Landis, "Charging of Devices by Microwave Power Beaming," U.S. Patent 6,967,46, Nov. 22 2005) link
  11. ^ a b "'Evanescent coupling' could power gadgets wirelessly", NewScientist.com news service, November 15, 2006 Accessed: January 8, 2007
  12. ^ Karalis, Aristeidis; J.D. Joannopoulos, Marin Soljačić (November 2006). "Efficient wireless non-radiative mid-range energy transfer". arXiv:physics/0611063. Retrieved on 2007-02-24.
  13. ^ Wireless energy could power consumer, industrial electronics — MIT press release
  14. ^ Peterson, Gary, "Comparing the Hertz-wave and Tesla wireless systems". Feed Line No. 9 Article
  15. ^ "Scanning the Past: A History of Electrical Engineering from the Past, Hidetsugu Yagi"
  16. ^ G. A. Landis, "Applications for Space Power by Laser Transmission," SPIE Optics, Electro-optics & Laser Conference, Los Angeles CA, Jan. 24-28 1994; Laser Power Beaming, SPIE Proceedings Vol. 2121, 252-255.
  17. ^ G. Landis, M. Stavnes, S. Oleson and J. Bozek, "Space Transfer With Ground-Based Laser/Electric Propulsion" (AIAA-92-3213) NASA Technical Memorandum TM-106060 (1992).
  18. ^ NASA Video, date/author unknown
  19. ^ Wireless Power Transmission for Solar Power Satellite (SPS) (Second Draft by N. Shinohara), Space Solar Power Workshop, Georgia Institute of Technology
  20. ^ Brown., W. C. (September 1984). "The History of Power Transmission by Radio Waves". Microwave Theory and Techniques, IEEE Transactions on (Volume: 32, Issue: 9 On page(s): 1230- 1242 + ISSN: 0018-9480).
  21. ^ POINT-TO-POINT WIRELESS POWER TRANSPORTATION IN REUNION ISLAND 48th International Astronautical Congress, Turin, Italy, 6-10 October 1997 - IAF-97-R.4.08 J. D. Lan Sun Luk, A. Celeste, P. Romanacce, L. Chane Kuang Sang, J. C. Gatina - University of La Réunion - Faculty of Science and Technology.
  22. ^ power transmission via lasers
  23. ^ A Survey of Laser Lightning Rod Techniques - Barnes, Arnold A., Jr. ; Berthel, Robert O.
  24. ^ What is LIPC? - Ionatron directed-energy weapons
  25. ^ Frequently Asked Questions - HSV Technologies
  26. ^ Vehicle Disabling Weapon by Peter A. Schlesinger, President, HSV Technologies, Inc. - NDIA Non-Lethal Defense IV 20-22 Mar 2000
  27. ^ "The Transmission of Electrical Energy Without Wires," Electrical World, March 5, 1904
  28. ^ Norrie, H. S., "Induction Coils: How to make, use, and repair them". Norman H. Schneider, 1907, New York. 4th edition.
  29. ^ Electrical experimenter, January 1919. pg. 615
  30. ^ Tesla: Man Out of Time By Margaret Cheney. Page 174.
  31. ^ Martin, T. C., & Tesla, N. (1894). The inventions, researches and writings of Nikola Tesla, with special reference to his work in polyphase currents and high potential lighting. New York: The Electrical Engineer. Page 188.
  32. ^ Experiments With Alternating Currents of Very High Frequency, and Their Application to Methods of Artificial Illumination (excerpt). Retrieved April 2007.
  33. ^ Bearden, T. E., Tesla's Secret and the Soviet Tesla Weapons.
  34. ^ Vassilatos, Gerry, Secrets of Cold War Technology

[edit] References

[edit] General information

  • Cheney, Margaret "Tesla: Man Out of Time". Simon and Schuster, Oct 2, 2001. ISBN 0-7432-1536-2
  • Grotz, Toby, "Project Tesla: Wireless Transmission of Power; Resonating Planet Earth". Theoretical Electromagnetic Studies and Learning Association, Inc.
  • "Tesla: Life and legacy; Colorado Springs". PBS.
  • 1931 Electric Pierce Arrow Anecdote
  • Benson, Thomas W., "Wireless Transmission of Power now Possible". Electrical experimenter, March 1920.
  • Aidinejad, Ahamid and James F. Corum, "The Transient Propagation of ELF Pulses in the Earth-Ionosphere Cavity".
  • Grotz, Toby, "Artificially Stimulated Resonance of the Earth's Schumann Cavity Waveguide". Proceedings of the Third International New Energy Technology Symposium/Exhibition, June 25th-28th, 1988.
  • McSpadden, James O.
  • "Inverse Rectennas for Two-Way Wireless Power Transmission; Suitable rectennas under reverse bias can be made to act as transmitters". NASA's Jet Propulsion Laboratory, Pasadena, California.
  • PlanetAnalog, "Cutting the Last Wire, True wireless devices require untethered power distribution". 13 December 2005.
  • "Radiant Energy — Wireless Transformer of High Power Lines?". PES Network, Inc., 2005.
  • Karalis, Aristeidis, J. D. Joannopoulos and Marin Soljačić- "Wireless Non-Radiative Energy Transfer", Massachusetts Institute of Technology, November 2006.
  • Little, Frank E., James O. McSpadden, Kai Chang, and Nobuyuki Kaya, "Toward space solar power: Wireless energy transmission experiments past, present and future". AIP Conference Proceedings, January 15, 1998, Volume 420, Issue 1, pp. 1225–1233.
  • Coe, Lewis, "Wireless Radio: A History". McFarland & Company, Jul 1, 1996. ISBN 0-7864-0259-8
  • Brown, W. C., "The history of wireless power transmission". Solar Energy, Vol. 56, No. 1, pp. 3-21, 1996.
  • Brown, W. C., "The History of Power Transmission by Radio Waves". IEEE Transactions on Microwave Theory and Techniques, 1984.

[edit] Transmission and efficiency readings

[edit] Related patents

[edit] External links

Retrieved from "http://en.wikipedia.org/wiki/Wireless_energy_transfer"
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THE BHAGWAT GITA : ULTIMATE TRUTH OF LIFE

THE BHAGWAT GITA

bgita10
Project Gutenberg etext, The
Bhagavad-Gita, translated
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The Bhagavad-Gita
Translated by Sir Edwin Arnold
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Project Gutenberg Etext, The
Bhagavad-Gita, translated by
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Song Celestial.
or
Bhagavad-Gita
(From the Mahabharata)
Being a Discourse Between Arjuna,
Page 22
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Prince of India, and the Supreme Being
Under the Form of Krishna
Translated from the Sanskrit Text
by
Sir Edwin Arnold,
M.A., K.C.I.E., C.S.I.
New York
Truslove, Hanson & Comba, Ltd.
67 Fifth Avenue
1900
Dedication
TO INDIA
So have I read this wonderful and
Page 23
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spirit-thrilling speech,
By Krishna and Prince Arjun held,
discoursing each with each;
So have I writ its wisdom here,--its hidden
mystery,
For England; O our India! as dear to me as
She!
EDWIN ARNOLD
PREFACE
This famous and marvellous Sanskrit poem
occurs as an episode of the
Mahabharata, in the sixth--or
"Bhishma"--Parva of the great Hindoo
epic. It enjoys immense popularity and
authority in India, where it is
reckoned as one of the ``Five
Jewels,"--pancharatnani--of Devanagiri
literature. In plain but noble language it
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unfolds a philosophical system
which remains to this day the prevailing
Brahmanic belief, blending as it
does the doctrines of Kapila, Patanjali, and
the Vedas. So lofty are many
of its declarations, so sublime its
aspirations, so pure and tender its
piety, that Schlegel, after his study of the
poem, breaks forth into this
outburst of delight and praise towards its
unknown author:
"Magistrorum reverentia a Brachmanis inter
sanctissima pietatis officia
refertur. Ergo te primum, Vates
sanctissime, Numinisque hypopheta!
quisquis tandem inter mortales dictus tu
fueris, carminis bujus auctor,,
cujus oraculis mens ad excelsa
quaeque,quaeque,, aeterna atque divina,
cum inenarraoih quddam delectatione
rapitur-te primum, inquam,
Page 25
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salvere jubeo, et vestigia tua semper
adore." Lassen re-echoes this
splendid tribute; and indeed, so striking are
some of the moralities here
inculcated, and so close the
parallelism--ofttimes actually verbal--
between its teachings and those of the New
Testament, that a
controversy has arisen between Pandits
and Missionaries on the point
whether the author borrowed from Christian
sources, or the Evangelists
and Apostles from him.
This raises the question of its date, which
cannot be positively settled. It
must have been inlaid into the ancient epic
at a period later than that of
the original Mahabharata, but Mr Kasinath
Telang has offered some fair
arguments to prove it anterior to the
Page 26
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Christian era. The weight of
evidence, however, tends to place its
composition at about the third
century after Christ; and perhaps there are
really echoes in this
Brahmanic poem of the lessons of Galilee,
and of the Syrian incarnation.
Its scene is the level country between the
Jumna and the Sarsooti
rivers-now Kurnul and Jheend. Its simple
plot consists of a dialogue held
by Prince Arjuna, the brother of King
Yudhisthira, with Krishna, the
Supreme Deity, wearing the disguise of a
charioteer. A great battle is
impending between the armies of the
Kauravas and Pandavas, and this
conversation is maintained in a war-chariot
drawn up between the
opposing hosts.
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The poem has been turned into French by
Burnouf, into Latin by Lassen,
into Italian by Stanislav Gatti, into Greek by
Galanos, and into English
by Mr. Thomson and Mr Davies, the prose
transcript of the last-named
being truly beyond praise for its fidelity and
clearness. Mr Telang has
also published at Bombay a version in
colloquial rhythm, eminently
learned and intelligent, but not conveying
the dignity or grace of the
original. If I venture to offer a translation of
the wonderful poem after
so many superior scholars, it is in grateful
recognition of the help
derived from their labours, and because
English literature would
certainly be incomplete without possessing
in popular form a poetical
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and philosophical work so dear to India.
There is little else to say which the "Song
Celestial" does not explain for
itself. The Sanskrit original is written in the
Anushtubh metre, which
cannot be successfully reproduced for
Western ears. I have therefore
cast it into our flexible blank verse,
changing into lyrical measures
where the text itself similarly breaks. For
the most part, I believe the
sense to be faithfully preserved in the
following pages; but Schlegel
himself had to say: "In reconditioribus me
semper poetafoster mentem
recte divinasse affirmare non ausim."
Those who would read more upon
the philosophy of the poem may find an
admirable introduction in the
volume of Mr Davies, printed by Messrs
Page 29
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Trubner & Co.
EDWIN ARNOLD, C.S.I.
CONTENTS
I. THE DISTRESS OF ARJUNA
II. THE BOOK OF DOCTRINES
III. VIRTUE IN WORK
IV. THE RELIGION OF KNOWLEDGE
V. RELIGION OF RENOUNCING WORKS
VI. RELIGION BY SELF-RESTRAINT
VII. RELIGION BY DISCERNMENT
VIII. RELIGION BY SERVICE OF THE
SUPREME
IX. RELIGION BY THE KINGLY
KNOWLEDGE AND THE
KINGLY MYSTERY
X. RELIGION BY THE HEAVENLY
PERFECTIONS
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XI. THE MANIFESTING OF THE ONE AND
MANIFOLD
XII. RELIGION OF FAITH
XIII. RELIGION BY SEPARATION OF
MATTER AND SPIRIT
XIV. RELIGION BY SEPARATION FROM
THE QUALITIES
XV. RELIGION BY ATTAINING THE
SUPREME
XVI. THE SEPARATENESS OF THE DIVINE
AND UNDIVINE
XVII. RELIGION BY THE THREEFOLD
FAITH
XVIII. RELIGION BY DELIVERANCE AND
RENUNCIATION
CHAPTER I
Dhritirashtra:
Ranged thus for battle on the sacred plain--
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On Kurukshetra--say, Sanjaya! say
What wrought my people, and the
Pandavas?
Sanjaya:
When he beheld the host of Pandavas,
Raja Duryodhana to Drona drew,
And spake these words: "Ah, Guru! see this
line,
How vast it is of Pandu fighting-men,
Embattled by the son of Drupada,
Thy scholar in the war! Therein stand
ranked
Chiefs like Arjuna, like to Bhima chiefs,
Benders of bows; Virata, Yuyudhan,
Drupada, eminent upon his car,
Dhrishtaket, Chekitan, Kasi's stout lord,
Purujit, Kuntibhoj, and Saivya,
With Yudhamanyu, and Uttamauj
Subhadra's child; and Drupadi's;-all famed!
All mounted on their shining chariots!
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On our side, too,--thou best of Brahmans!
see
Excellent chiefs, commanders of my line,
Whose names I joy to count: thyself the
first,
Then Bhishma, Karna, Kripa fierce in fight,
Vikarna, Aswatthaman; next to these
Strong Saumadatti, with full many more
Valiant and tried, ready this day to die
For me their king, each with his weapon
grasped,
Each skilful in the field. Weakest-meseems-
Our battle shows where Bhishma holds
command,
And Bhima, fronting him, something too
strong!
Have care our captains nigh to Bhishma's
ranks
Prepare what help they may! Now, blow my
shell!"
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Then, at the signal of the aged king,
With blare to wake the blood, rolling around
Like to a lion's roar, the trumpeter
Blew the great Conch; and, at the noise of
it,
Trumpets and drums, cymbals and gongs
and horns
Burst into sudden clamour; as the blasts
Of loosened tempest, such the tumult
seemed!
Then might be seen, upon their car of gold
Yoked with white steeds, blowing their
battle-shells,
Krishna the God, Arjuna at his side:
Krishna, with knotted locks, blew his great
conch
Carved of the "Giant's bone;" Arjuna blew
Indra's loud gift; Bhima the terrible--
Wolf-bellied Bhima-blew a long reed-conch;
And Yudhisthira, Kunti's blameless son,
Winded a mighty shell, "Victory's Voice;"
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And Nakula blew shrill upon his conch
Named the "Sweet-sounding," Sahadev on
his
Called"Gem-bedecked," and Kasi's Prince
on his.
Sikhandi on his car, Dhrishtadyumn,
Virata, Satyaki the Unsubdued,
Drupada, with his sons, (O Lord of Earth!)
Long-armed Subhadra's children, all blew
loud,
So that the clangour shook their foemen's
hearts,
With quaking earth and thundering heav'n.
Then 'twas-
Beholding Dhritirashtra's battle set,
Weapons unsheathing, bows drawn forth,
the war
Instant to break-Arjun, whose ensign-badge
Was Hanuman the monkey, spake this thing
To Krishna the Divine, his charioteer:
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"Drive, Dauntless One! to yonder open
ground
Betwixt the armies; I would see more nigh
These who will fight with us, those we must
slay
To-day, in war's arbitrament; for, sure,
On bloodshed all are bent who throng this
plain,
Obeying Dhritirashtra's sinful son."
Thus, by Arjuna prayed, (O Bharata!)
Between the hosts that heavenly Charioteer
Drove the bright car, reining its milk-white
steeds
Where Bhishma led,and Drona,and their
Lords.
"See!" spake he to Arjuna, "where they
stand,
Thy kindred of the Kurus:" and the Prince
Marked on each hand the kinsmen of his
house,
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Grandsires and sires, uncles and brothers
and sons,
Cousins and sons-in-law and nephews,
mixed
With friends and honoured elders; some
this side,
Some that side ranged: and, seeing those
opposed,
Such kith grown enemies-Arjuna's heart
Melted with pity, while he uttered this:
Arjuna.
Krishna! as I behold, come here to shed
Their common blood, yon concourse of our
kin,
My members fail, my tongue dries in my
mouth,
A shudder thrills my body, and my hair
Bristles with horror; from my weak hand
slips
Gandiv, the goodly bow; a fever burns
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My skin to parching; hardly may I stand;
The life within me seems to swim and faint;
Nothing do I foresee save woe and wail!
It is not good, O Keshav! nought of good
Can spring from mutual slaughter! Lo, I
hate
Triumph and domination, wealth and ease,
Thus sadly won! Aho! what victory
Can bring delight, Govinda! what rich spoils
Could profit; what rule recompense; what
span
Of life itself seem sweet, bought with such
blood?
Seeing that these stand here, ready to die,
For whose sake life was fair, and pleasure
pleased,
And power grew precious:-grandsires,
sires, and sons,
Brothers, and fathers-in-law, and
sons-in-law,
Elders and friends! Shall I deal death on
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these
Even though they seek to slay us? Not one
blow,
O Madhusudan! will I strike to gain
The rule of all Three Worlds; then, how
much less
To seize an earthly kingdom! Killing these
Must breed but anguish, Krishna! If they be
Guilty, we shall grow guilty by their deaths;
Their sins will light on us, if we shall slay
Those sons of Dhritirashtra, and our kin;
What peace could come of that, O
Madhava?
For if indeed, blinded by lust and wrath,
These cannot see, or will not see, the sin
Of kingly lines o'erthrown and kinsmen
slain,
How should not we, who see, shun such a
crime--
We who perceive the guilt and feel the
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shame--
O thou Delight of Men, Janardana?
By overthrow of houses perisheth
Their sweet continuous household piety,
And-rites neglected, piety extinct--
Enters impiety upon that home;
Its women grow unwomaned, whence there
spring
Mad passions, and the mingling-up of
castes,
Sending a Hell-ward road that family,
And whoso wrought its doom by wicked
wrath.
Nay, and the souls of honoured ancestors
Fall from their place of peace, being bereft
Of funeral-cakes and the wan
death-water.[FN#1]
So teach our holy hymns. Thus, if we slay
Kinsfolk and friends for love of earthly
power,
Ahovat! what an evil fault it were!
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Better I deem it, if my kinsmen strike,
To face them weaponless, and bare my
breast
To shaft and spear, than answer blow with
blow.
So speaking, in the face of those two hosts,
Arjuna sank upon his chariot-seat,
And let fall bow and arrows, sick at heart.
HERE ENDETH CHAPTER I. OF THE
BHAGAVAD-GITA,
Entitled "Arjun-Vishad,"
Or "The Book of the Distress of Arjuna."
CHAPTER II
Sanjaya.
Him, filled with such compassion and such
grief,
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With eyes tear-dimmed, despondent, in
stern words
The Driver, Madhusudan, thus addressed:
Krishna.
How hath this weakness taken thee?
Whence springs
The inglorious trouble, shameful to the
brave,
Barring the path of virtue? Nay, Arjun!
Forbid thyself to feebleness! it mars
Thy warrior-name! cast off the coward-fit!
Wake! Be thyself! Arise, Scourge of thy
Foes!
Arjuna.
How can I, in the battle, shoot with shafts
On Bhishma, or on Drona-O thou Chief!--
Both worshipful, both honourable men?
Better to live on beggar's bread
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With those we love alive,
Than taste their blood in rich feasts spread,
And guiltily survive!
Ah! were it worse-who knows?--to be
Victor or vanquished here,
When those confront us angrily
Whose death leaves living drear?
In pity lost, by doubtings tossed,
My thoughts-distracted-turn
To Thee, the Guide I reverence most,
That I may counsel learn:
I know not what would heal the grief
Burned into soul and sense,
If I were earth's unchallenged chief--
A god--and these gone thence!
Sanjaya.
So spake Arjuna to the Lord of Hearts,
And sighing,"I will not fight!" held silence
then.
To whom, with tender smile, (O Bharata! )
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While the Prince wept despairing 'twixt
those hosts,
Krishna made answer in divinest verse:
Krishna.
Thou grievest where no grief should be!
thou speak'st
Words lacking wisdom! for the wise in heart
Mourn not for those that live, nor those that
die.
Nor I, nor thou, nor any one of these,
Ever was not, nor ever will not be,
For ever and for ever afterwards.
All, that doth live, lives always! To man's
frame
As there come infancy and youth and age,
So come there raisings-up and
layings-down
Of other and of other life-abodes,
Which the wise know, and fear not. This
that irks--
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Thy sense-life, thrilling to the elements--
Bringing thee heat and cold, sorrows and
joys,
'Tis brief and mutable! Bear with it, Prince!
As the wise bear. The soul which is not
moved,
The soul that with a strong and constant
calm
Takes sorrow and takes joy indifferently,
Lives in the life undying! That which is
Can never cease to be; that which is not
Will not exist. To see this truth of both
Is theirs who part essence from accident,
Substance from shadow. Indestructible,
Learn thou! the Life is, spreading life
through all;
It cannot anywhere, by any means,
Be anywise diminished, stayed, or changed.
But for these fleeting frames which it
informs
With spirit deathless, endless, infinite,
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They perish. Let them perish, Prince! and
fight!
He who shall say, "Lo! I have slain a man!"
He who shall think, "Lo! I am slain!" those
both
Know naught! Life cannot slay. Life is not
slain!
Never the spirit was born; the spirit shall
cease to be never;
Never was time it was not; End and
Beginning are dreams!
Birthless and deathless and changeless
remaineth the spirit for ever;
Death hath not touched it at all, dead
though the house of it seems!
Who knoweth it exhaustless, self-sustained,
Immortal, indestructible,--shall such
Say, "I have killed a man, or caused to kill?"
Nay, but as when one layeth
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His worn-out robes away,
And taking new ones, sayeth,
"These will I wear to-day!"
So putteth by the spirit
Lightly its garb of flesh,
And passeth to inherit
A residence afresh.
I say to thee weapons reach not the Life;
Flame burns it not, waters cannot
o'erwhelm,
Nor dry winds wither it. Impenetrable,
Unentered, unassailed, unharmed,
untouched,
Immortal, all-arriving, stable, sure,
Invisible, ineffable, by word
And thought uncompassed, ever all itself,
Thus is the Soul declared! How wilt thou,
then,--
Knowing it so,--grieve when thou shouldst
not grieve?
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How, if thou hearest that the man new-dead
Is, like the man new-born, still living man--
One same, existent Spirit--wilt thou weep?
The end of birth is death; the end of death
Is birth: this is ordained! and mournest
thou,
Chief of the stalwart arm! for what befalls
Which could not otherwise befall? The birth
Of living things comes unperceived; the
death
Comes unperceived; between them, beings
perceive:
What is there sorrowful herein, dear
Prince?
Wonderful, wistful, to contemplate!
Difficult, doubtful, to speak upon!
Strange and great for tongue to relate,
Mystical hearing for every one!
Nor wotteth man this, what a marvel it is,
When seeing, and saying, and hearing are
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done!
This Life within all living things, my Prince!
Hides beyond harm; scorn thou to suffer,
then,
For that which cannot suffer. Do thy part!
Be mindful of thy name, and tremble not!
Nought better can betide a martial soul
Than lawful war; happy the warrior
To whom comes joy of battle--comes, as
now,
Glorious and fair, unsought; opening for
him
A gateway unto Heav'n. But, if thou
shunn'st
This honourable field--a Kshattriya--
If, knowing thy duty and thy task, thou
bidd'st
Duty and task go by--that shall be sin!
And those to come shall speak thee infamy
From age to age; but infamy is worse
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For men of noble blood to bear than death!
The chiefs upon their battle-chariots
Will deem 'twas fear that drove thee from
the fray.
Of those who held thee mighty-souled the
scorn
Thou must abide, while all thine enemies
Will scatter bitter speech of thee, to mock
The valour which thou hadst; what fate
could fall
More grievously than this? Either--being
killed--
Thou wilt win Swarga's safety, or--alive
And victor--thou wilt reign an earthly king.
Therefore, arise, thou Son of Kunti! brace
Thine arm for conflict, nerve thy heart to
meet--
As things alike to thee--pleasure or pain,
Profit or ruin, victory or defeat:
So minded, gird thee to the fight, for so
Thou shalt not sin!
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Thus far I speak to thee
As from the "Sankhya"--unspiritually--
Hear now the deeper teaching of the Yog,
Which holding, understanding, thou shalt
burst
Thy Karmabandh, the bondage of wrought
deeds.
Here shall no end be hindered, no hope
marred,
No loss be feared: faith--yea, a little faith--
Shall save thee from the anguish of thy
dread.
Here, Glory of the Kurus! shines one rule--
One steadfast rule--while shifting souls
have laws
Many and hard. Specious, but wrongful
deem
The speech of those ill-taught ones who
extol
The letter of their Vedas, saying, "This
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Is all we have, or need;" being weak at heart
With wants, seekers of Heaven: which
comes--they say--
As "fruit of good deeds done;" promising
men
Much profit in new births for works of faith;
In various rites abounding; following
whereon
Large merit shall accrue towards wealth
and power;
Albeit, who wealth and power do most
desire
Least fixity of soul have such, least hold
On heavenly meditation. Much these teach,
From Veds, concerning the "three
qualities;"
But thou, be free of the "three qualities,"
Free of the "pairs of opposites,"[FN#2] and
free
From that sad righteousness which
calculates;
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Self-ruled, Arjuna! simple, satisfied![FN#3]
Look! like as when a tank pours water forth
To suit all needs, so do these Brahmans
draw
Text for all wants from tank of Holy Writ.
But thou, want not! ask not! Find full reward
Of doing right in right! Let right deeds be
Thy motive, not the fruit which comes from
them.
And live in action! Labour! Make thine acts
Thy piety, casting all self aside,
Contemning gain and merit; equable
In good or evil: equability
Is Yog, is piety!
Yet, the right act
Is less, far less, than the right-thinking
mind.
Seek refuge in thy soul; have there thy
heaven!
Scorn them that follow virtue for her gifts!
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The mind of pure devotion--even here--
Casts equally aside good deeds and bad,
Passing above them. Unto pure devotion
Devote thyself: with perfect meditation
Comes perfect act, and the right-hearted
rise--
More certainly because they seek no gain--
Forth from the bands of body, step by step,
To highest seats of bliss. When thy firm
soul
Hath shaken off those tangled oracles
Which ignorantly guide, then shall it soar
To high neglect of what's denied or said,
This way or that way, in doctrinal writ.
Troubled no longer by the priestly lore,
Safe shall it live, and sure; steadfastly bent
On meditation. This is Yog--and Peace!
Arjuna.
What is his mark who hath that steadfast
heart,
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Confirmed in holy meditation? How
Know we his speech, Kesava? Sits he,
moves he
Like other men?
Krishna.
When one, O Pritha's Son!
Abandoning desires which shake the mind--
Finds in his soul full comfort for his soul,
He hath attained the Yog--that man is such!
In sorrows not dejected, and in joys
Not overjoyed; dwelling outside the stress
Of passion, fear, and anger; fixed in calms
Of lofty contemplation;--such an one
Is Muni, is the Sage, the true Recluse!
He who to none and nowhere overbound
By ties of flesh, takes evil things and good
Neither desponding nor exulting, such
Bears wisdom's plainest mark! He who
shall draw
As the wise tortoise draws its four feet safe
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Under its shield, his five frail senses back
Under the spirit's buckler from the world
Which else assails them, such an one, my
Prince!
Hath wisdom's mark! Things that solicit
sense
Hold off from the self-governed; nay, it
comes,
The appetites of him who lives beyond
Depart,--aroused no more. Yet may it
chance,
O Son of Kunti! that a governed mind
Shall some time feel the sense-storms
sweep, and wrest
Strong self-control by the roots. Let him
regain
His kingdom! let him conquer this, and sit
On Me intent. That man alone is wise
Who keeps the mastery of himself! If one
Ponders on objects of the sense, there
springs
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Attraction; from attraction grows desire,
Desire flames to fierce passion, passion
breeds
Recklessness; then the memory--all
betrayed--
Lets noble purpose go, and saps the mind,
Till purpose, mind, and man are all undone.
But, if one deals with objects of the sense
Not loving and not hating, making them
Serve his free soul, which rests serenely
lord,
Lo! such a man comes to tranquillity;
And out of that tranquillity shall rise
The end and healing of his earthly pains,
Since the will governed sets the soul at
peace.
The soul of the ungoverned is not his,
Nor hath he knowledge of himself; which
lacked,
How grows serenity? and, wanting that,
Whence shall he hope for happiness?
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The mind
That gives itself to follow shows of sense
Seeth its helm of wisdom rent away,
And, like a ship in waves of whirlwind,
drives
To wreck and death. Only with him, great
Prince!
Whose senses are not swayed by things of
sense--
Only with him who holds his mastery,
Shows wisdom perfect. What is
midnight-gloom
To unenlightened souls shines wakeful day
To his clear gaze; what seems as wakeful
day
Is known for night, thick night of ignorance,
To his true-seeing eyes. Such is the Saint!
And like the ocean, day by day receiving
Floods from all lands, which never
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overflows
Its boundary-line not leaping, and not
leaving,
Fed by the rivers, but unswelled by
those;--
So is the perfect one! to his soul's ocean
The world of sense pours streams of
witchery;
They leave him as they find, without
commotion,
Taking their tribute, but remaining sea.
Yea! whoso, shaking off the yoke of flesh
Lives lord, not servant, of his lusts; set free
From pride, from passion, from the sin of
"Self,"
Toucheth tranquillity! O Pritha's Son!
That is the state of Brahm! There rests no
dread
When that last step is reached! Live where
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he will,
Die when he may, such passeth from all
'plaining,
To blest Nirvana, with the Gods, attaining.
HERE ENDETH CHAPTER II. OF THE
BHAGAVAD-GITA,
Entitled "Sankhya-Yog,"
Or "The Book of Doctrines."
CHAPTER III
Arjuna.
Thou whom all mortals praise, Janardana!
If meditation be a nobler thing
Than action, wherefore, then, great Kesava!
Dost thou impel me to this dreadful fight?
Now am I by thy doubtful speech disturbed!
Tell me one thing, and tell me certainly;
By what road shall I find the better end?
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Krishna.
I told thee, blameless Lord! there be two
paths
Shown to this world; two schools of
wisdom.
First
The Sankhya's, which doth save in way of
works
Prescribed[FN#4] by reason; next, the Yog,
which bids
Attain by meditation, spiritually:
Yet these are one! No man shall 'scape from
act
By shunning action; nay, and none shall
come
By mere renouncements unto perfectness.
Nay, and no jot of time, at any time,
Rests any actionless; his nature's law
Compels him, even unwilling, into act;
[For thought is act in fancy]. He who sits
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Suppressing all the instruments of flesh,
Yet in his idle heart thinking on them,
Plays the inept and guilty hypocrite:
But he who, with strong body serving mind,
Gives up his mortal powers to worthy work,
Not seeking gain, Arjuna! such an one
Is honourable. Do thine allotted task!
Work is more excellent than idleness;
The body's life proceeds not, lacking work.
There is a task of holiness to do,
Unlike world-binding toil, which bindeth not
The faithful soul; such earthly duty do
Free from desire, and thou shalt well
perform
Thy heavenly purpose. Spake Prajapati--
In the beginning, when all men were made,
And, with mankind, the sacrifice-- "Do this!
Work! sacrifice! Increase and multiply
With sacrifice! This shall be Kamaduk,
Your 'Cow of Plenty,' giving back her milk
Of all abundance. Worship the gods
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thereby;
The gods shall yield thee grace. Those
meats ye crave
The gods will grant to Labour, when it pays
Tithes in the altar-flame. But if one eats
Fruits of the earth, rendering to kindly
Heaven
No gift of toil, that thief steals from his
world."
Who eat of food after their sacrifice
Are quit of fault, but they that spread a feast
All for themselves, eat sin and drink of sin.
By food the living live; food comes of rain,
And rain comes by the pious sacrifice,
And sacrifice is paid with tithes of toil;
Thus action is of Brahma, who is One,
The Only, All-pervading; at all times
Present in sacrifice. He that abstains
To help the rolling wheels of this great
world,
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Glutting his idle sense, lives a lost life,
Shameful and vain. Existing for himself,
Self-concentrated, serving self alone,
No part hath he in aught; nothing achieved,
Nought wrought or unwrought toucheth
him; no hope
Of help for all the living things of earth
Depends from him.[FN#5] Therefore, thy
task prescribed
With spirit unattached gladly perform,
Since in performance of plain duty man
Mounts to his highest bliss. By works alone
Janak and ancient saints reached
blessedness!
Moreover, for the upholding of thy kind,
Action thou should'st embrace. What the
wise choose
The unwise people take; what best men do
The multitude will follow. Look on me,
Thou Son of Pritha! in the three wide worlds
I am not bound to any toil, no height
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Awaits to scale, no gift remains to gain,
Yet I act here! and, if I acted not--
Earnest and watchful--those that look to me
For guidance, sinking back to sloth again
Because I slumbered, would decline from
good,
And I should break earth's order and
commit
Her offspring unto ruin, Bharata!
Even as the unknowing toil, wedded to
sense,
So let the enlightened toil, sense-freed, but
set
To bring the world deliverance, and its
bliss;
Not sowing in those simple, busy hearts
Seed of despair. Yea! let each play his part
In all he finds to do, with unyoked soul.
All things are everywhere by Nature
wrought
In interaction of the qualities.
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The fool, cheated by self, thinks, "This I
did"
And "That I wrought; "but--ah, thou
strong-armed Prince!--
A better-lessoned mind, knowing the play
Of visible things within the world of sense,
And how the qualities must qualify,
Standeth aloof even from his acts. Th'
untaught
Live mixed with them, knowing not Nature's
way,
Of highest aims unwitting, slow and dull.
Those make thou not to stumble, having the
light;
But all thy dues discharging, for My sake,
With meditation centred inwardly,
Seeking no profit, satisfied, serene,
Heedless of issue--fight! They who shall
keep
My ordinance thus, the wise and willing
hearts,
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Have quittance from all issue of their acts;
But those who disregard My ordinance,
Thinking they know, know nought, and fall
to loss,
Confused and foolish. 'Sooth, the
instructed one
Doth of his kind, following what fits him
most:
And lower creatures of their kind; in vain
Contending 'gainst the law. Needs must it
be
The objects of the sense will stir the sense
To like and dislike, yet th' enlightened man
Yields not to these, knowing them enemies.
Finally, this is better, that one do
His own task as he may, even though he
fail,
Than take tasks not his own, though they
seem good.
To die performing duty is no ill;
But who seeks other roads shall wander
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still.
Arjuna.
Yet tell me, Teacher! by what force doth
man
Go to his ill, unwilling; as if one
Pushed him that evil path?
Krishna.
Kama it is!
Passion it is! born of the Darknesses,
Which pusheth him. Mighty of appetite,
Sinful, and strong is this!--man's enemy!
As smoke blots the white fire, as clinging
rust
Mars the bright mirror, as the womb
surrounds
The babe unborn, so is the world of things
Foiled, soiled, enclosed in this desire of
flesh.
The wise fall, caught in it; the unresting foe
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It is of wisdom, wearing countless forms,
Fair but deceitful, subtle as a flame.
Sense, mind, and reason--these, O Kunti's
Son!
Are booty for it; in its play with these
It maddens man, beguiling, blinding him.
Therefore, thou noblest child of Bharata!
Govern thy heart! Constrain th' entangled
sense!
Resist the false, soft sinfulness which saps
Knowledge and judgment! Yea, the world is
strong,
But what discerns it stronger, and the mind
Strongest; and high o'er all the ruling Soul.
Wherefore, perceiving Him who reigns
supreme,
Put forth full force of Soul in thy own soul!
Fight! vanquish foes and doubts, dear
Hero! slay
What haunts thee in fond shapes, and
would betray!
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HERE ENDETH CHAPTER III. OF THE
BHAGAVAD-GITA,
Entitled "Karma-Yog,"
Or "The Book of Virtue in Work."
CHAPTER IV
Krishna.
This deathless Yoga, this deep union,
I taught Vivaswata,[FN#6] the Lord of Light;
Vivaswata to Manu gave it; he
To Ikshwaku; so passed it down the line
Of all my royal Rishis. Then, with years,
The truth grew dim and perished, noble
Prince!
Now once again to thee it is declared--
This ancient lore, this mystery supreme--
Seeing I find thee votary and friend.
Arjuna.
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Thy birth, dear Lord, was in these later
days,
And bright Vivaswata's preceded time!
How shall I comprehend this thing thou
sayest,
"From the beginning it was I who taught?"
Krishna.
Manifold the renewals of my birth
Have been, Arjuna! and of thy births, too!
But mine I know, and thine thou knowest
not,
O Slayer of thy Foes! Albeit I be
Unborn, undying, indestructible,
The Lord of all things living; not the less--
By Maya, by my magic which I stamp
On floating Nature-forms, the primal vast--
I come, and go, and come. When
Righteousness
Declines, O Bharata! when Wickedness
Is strong, I rise, from age to age, and take
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Visible shape, and move a man with men,
Succouring the good, thrusting the evil
back,
And setting Virtue on her seat again.
Who knows the truth touching my births on
earth
And my divine work, when he quits the
flesh
Puts on its load no more, falls no more
down
To earthly birth: to Me he comes, dear
Prince!
Many there be who come! from fear set free,
From anger, from desire; keeping their
hearts
Fixed upon me--my Faithful--purified
By sacred flame of Knowledge. Such as
these
Mix with my being. Whoso worship me,
Them I exalt; but all men everywhere
Shall fall into my path; albeit, those souls
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Which seek reward for works, make
sacrifice
Now, to the lower gods. I say to thee
Here have they their reward. But I am He
Made the Four Castes, and portioned them
a place
After their qualities and gifts. Yea, I
Created, the Reposeful; I that live
Immortally, made all those mortal births:
For works soil not my essence, being works
Wrought uninvolved.[FN#7] Who knows me
acting thus
Unchained by action, action binds not him;
And, so perceiving, all those saints of old
Worked, seeking for deliverance. Work thou
As, in the days gone by, thy fathers did.
Thou sayst, perplexed, It hath been asked
before
By singers and by sages, "What is act,
And what inaction? "I will teach thee this,
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And, knowing, thou shalt learn which work
doth save
Needs must one rightly meditate those
three--
Doing,--not doing,--and undoing. Here
Thorny and dark the path is! He who sees
How action may be rest, rest action--he
Is wisest 'mid his kind; he hath the truth!
He doeth well, acting or resting. Freed
In all his works from prickings of desire,
Burned clean in act by the white fire of
truth,
The wise call that man wise; and such an
one,
Renouncing fruit of deeds, always content.
Always self-satisfying, if he works,
Doth nothing that shall stain his separate
soul,
Which--quit of fear and hope--subduing
self--
Rejecting outward impulse--yielding up
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To body's need nothing save body, dwells
Sinless amid all sin, with equal calm
Taking what may befall, by grief unmoved,
Unmoved by joy, unenvyingly; the same
In good and evil fortunes; nowise bound
By bond of deeds. Nay, but of such an one,
Whose crave is gone, whose soul is
liberate,
Whose heart is set on truth--of such an one
What work he does is work of sacrifice,
Which passeth purely into ash and smoke
Consumed upon the altar! All's then God!
The sacrifice is Brahm, the ghee and grain
Are Brahm, the fire is Brahm, the flesh it
eats
Is Brahm, and unto Brahm attaineth he
Who, in such office, meditates on Brahm.
Some votaries there be who serve the gods
With flesh and altar-smoke; but other some
Who, lighting subtler fires, make purer rite
With will of worship. Of the which be they
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Who, in white flame of continence,
consume
Joys of the sense, delights of eye and ear,
Forgoing tender speech and sound of song:
And they who, kindling fires with torch of
Truth,
Burn on a hidden altar-stone the bliss
Of youth and love, renouncing happiness:
And they who lay for offering there their
wealth,
Their penance, meditation, piety,
Their steadfast reading of the scrolls, their
lore
Painfully gained with long austerities:
And they who, making silent sacrifice,
Draw in their breath to feed the flame of
thought,
And breathe it forth to waft the heart on
high,
Governing the ventage of each entering air
Lest one sigh pass which helpeth not the
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soul:
And they who, day by day denying needs,
Lay life itself upon the altar-flame,
Burning the body wan. Lo! all these keep
The rite of offering, as if they slew
Victims; and all thereby efface much sin.
Yea! and who feed on the immortal food
Left of such sacrifice, to Brahma pass,
To The Unending. But for him that makes
No sacrifice, he hath nor part nor lot
Even in the present world. How should he
share
Another, O thou Glory of thy Line?
In sight of Brahma all these offerings
Are spread and are accepted! Comprehend
That all proceed by act; for knowing this,
Thou shalt be quit of doubt. The sacrifice
Which Knowledge pays is better than great
gifts
Offered by wealth, since gifts' worth--O my
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Prince!
Lies in the mind which gives, the will that
serves:
And these are gained by reverence, by
strong search,
By humble heed of those who see the Truth
And teach it. Knowing Truth, thy heart no
more
Will ache with error, for the Truth shall
show
All things subdued to thee, as thou to Me.
Moreover, Son of Pandu! wert thou worst
Of all wrong-doers, this fair ship of Truth
Should bear thee safe and dry across the
sea
Of thy transgressions. As the kindled flame
Feeds on the fuel till it sinks to ash,
So unto ash, Arjuna! unto nought
The flame of Knowledge wastes works'
dross away!
There is no purifier like thereto
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In all this world, and he who seeketh it
Shall find it--being grown perfect--in
himself.
Believing, he receives it when the soul
Masters itself, and cleaves to Truth, and
comes--
Possessing knowledge--to the higher
peace,
The uttermost repose. But those untaught,
And those without full faith, and those who
fear
Are shent; no peace is here or other where,
No hope, nor happiness for whoso doubts.
He that, being self-contained, hath
vanquished doubt,
Disparting self from service, soul from
works,
Enlightened and emancipate, my Prince!
Works fetter him no more! Cut then atwain
With sword of wisdom, Son of Bharata!
This doubt that binds thy heart-beats!
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cleave the bond
Born of thy ignorance! Be bold and wise!
Give thyself to the field with me! Arise!
HERE ENDETH CHAPTER IV. OF THE
BHAGAVAD-GITA,
Entitled "Jnana Yog,"
Or "The Book of the Religion of
Knowledge,"
CHAPTER V
Arjuna.
Yet, Krishna! at the one time thou dost laud
Surcease of works, and, at another time,
Service through work. Of these twain
plainly tell
Which is the better way?
Krishna.
To cease from works
Is well, and to do works in holiness
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Is well; and both conduct to bliss supreme;
But of these twain the better way is his
Who working piously refraineth not.
That is the true Renouncer, firm and fixed,
Who--seeking nought, rejecting
nought--dwells proof
Against the "opposites."[FN#8] O valiant
Prince!
In doing, such breaks lightly from all deed:
'Tis the new scholar talks as they were two,
This Sankhya and this Yoga: wise men
know
Who husbands one plucks golden fruit of
both!
The region of high rest which Sankhyans
reach
Yogins attain. Who sees these twain as one
Sees with clear eyes! Yet such abstraction,
Chief!
Is hard to win without much holiness.
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Whoso is fixed in holiness, self-ruled,
Pure-hearted, lord of senses and of self,
Lost in the common life of all which lives--
A "Yogayukt"--he is a Saint who wends
Straightway to Brahm. Such an one is not
touched
By taint of deeds. "Nought of myself I do!"
Thus will he think-who holds the truth of
truths--
In seeing, hearing, touching, smelling;
when
He eats, or goes, or breathes; slumbers or
talks,
Holds fast or loosens, opes his eyes or
shuts;
Always assured "This is the sense-world
plays
With senses."He that acts in thought of
Brahm,
Detaching end from act, with act content,
The world of sense can no more stain his
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soul
Than waters mar th' enamelled lotus-leaf.
With life, with heart, with mind,-nay, with
the help
Of all five senses--letting selfhood go--
Yogins toil ever towards their souls'
release.
Such votaries, renouncing fruit of deeds,
Gain endless peace: the unvowed, the
passion-bound,
Seeking a fruit from works, are fastened
down.
The embodied sage, withdrawn within his
soul,
At every act sits godlike in "the town
Which hath nine gateways,"[FN#9] neither
doing aught
Nor causing any deed. This world's Lord
makes
Neither the work, nor passion for the work,
Nor lust for fruit of work; the man's own
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self
Pushes to these! The Master of this World
Takes on himself the good or evil deeds
Of no man--dwelling beyond! Mankind errs
here
By folly, darkening knowledge. But, for
whom
That darkness of the soul is chased by
light,
Splendid and clear shines manifest the
Truth
As if a Sun of Wisdom sprang to shed
Its beams of dawn. Him meditating still,
Him seeking, with Him blended, stayed on
Him,
The souls illuminated take that road
Which hath no turning back--their sins
flung off
By strength of faith. [Who will may have
this Light;
Who hath it sees.] To him who wisely sees,
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The Brahman with his scrolls and
sanctities,
The cow, the elephant, the unclean dog,
The Outcast gorging dog's meat, are all
one.
The world is overcome--aye! even here!
By such as fix their faith on Unity.
The sinless Brahma dwells in Unity,
And they in Brahma. Be not over-glad
Attaining joy, and be not over-sad
Encountering grief, but, stayed on Brahma,
still
Constant let each abide! The sage whose
sou
Holds off from outer contacts, in himself
Finds bliss; to Brahma joined by piety,
His spirit tastes eternal peace. The joys
Springing from sense-life are but
quickening wombs
Which breed sure griefs: those joys begin
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and end!
The wise mind takes no pleasure, Kunti's
Son!
In such as those! But if a man shall learn,
Even while he lives and bears his body's
chain,
To master lust and anger, he is blest!
He is the Yukta; he hath happiness,
Contentment, light, within: his life is
merged
In Brahma's life; he doth Nirvana touch!
Thus go the Rishis unto rest, who dwell
With sins effaced, with doubts at end, with
hearts
Governed and calm. Glad in all good they
live,
Nigh to the peace of God; and all those live
Who pass their days exempt from greed
and wrath,
Subduing self and senses, knowing the
Soul!
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The Saint who shuts outside his placid soul
All touch of sense, letting no contact
through;
Whose quiet eyes gaze straight from fixed
brows,
Whose outward breath and inward breath
are drawn
Equal and slow through nostrils still and
close;
That one-with organs, heart, and mind
constrained,
Bent on deliverance, having put away
Passion, and fear, and rage;--hath, even
now,
Obtained deliverance, ever and ever freed.
Yea! for he knows Me Who am He that
heeds
The sacrifice and worship, God revealed;
And He who heeds not, being Lord of
Worlds,
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Lover of all that lives, God unrevealed,
Wherein who will shall find surety and
shield!
HERE ENDS CHAPTER V. OF THE
BHAGAVAD-GITA,
Entitled "Karmasanyasayog,"
Or "The Book of Religion by Renouncing
Fruit of Works."
CHAPTER VI
Krishna.
Therefore, who doeth work rightful to do,
Not seeking gain from work, that man, O
Prince!
Is Sanyasi and Yogi--both in one
And he is neither who lights not the flame
Of sacrifice, nor setteth hand to task.
Regard as true Renouncer him that makes
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Worship by work, for who renounceth not
Works not as Yogin. So is that well said:
"By works the votary doth rise to faith,
And saintship is the ceasing from all works;
Because the perfect Yogin acts--but acts
Unmoved by passions and unbound by
deeds,
Setting result aside.
Let each man raise
The Self by Soul, not trample down his Self,
Since Soul that is Self's friend may grow
Self's foe.
Soul is Self's friend when Self doth rule o'er
Self,
But Self turns enemy if Soul's own self
Hates Self as not itself.[FN#10]
The sovereign soul
Of him who lives self-governed and at
peace
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Is centred in itself, taking alike
Pleasure and pain; heat, cold; glory and
shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering
gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid
away,
Quit of belongings. In a fair, still spot
Having his fixed abode,--not too much
raised,
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Nor yet too low,--let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
There, setting hard his mind upon The One,
Restraining heart and senses, silent, calm,
Let him accomplish Yoga, and achieve
Pureness of soul, holding immovable
Body and neck and head, his gaze
absorbed
Upon his nose-end,[FN#11] rapt from all
around,
Tranquil in spirit, free of fear, intent
Upon his Brahmacharya vow, devout,
Musing on Me, lost in the thought of Me.
That Yojin, so devoted, so controlled,
Comes to the peace beyond,--My peace, the
peace
Of high Nirvana!
But for earthly needs
Religion is not his who too much fasts
Or too much feasts, nor his who sleeps
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away
An idle mind; nor his who wears to waste
His strength in vigils. Nay, Arjuna! call
That the true piety which most removes
Earth-aches and ills, where one is moderate
In eating and in resting, and in sport;
Measured in wish and act; sleeping
betimes,
Waking betimes for duty.
When the man,
So living, centres on his soul the thought
Straitly restrained--untouched internally
By stress of sense--then is he Yukta. See!
Steadfast a lamp burns sheltered from the
wind;
Such is the likeness of the Yogi's mind
Shut from sense-storms and burning bright
to Heaven.
When mind broods placid, soothed with
holy wont;
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When Self contemplates self, and in itself
Hath comfort; when it knows the nameless
joy
Beyond all scope of sense, revealed to
soul--
Only to soul! and, knowing, wavers not,
True to the farther Truth; when, holding
this,
It deems no other treasure comparable,
But, harboured there, cannot be stirred or
shook
By any gravest grief, call that state "peace,"
That happy severance Yoga; call that man
The perfect Yogin!
Steadfastly the will
Must toil thereto, till efforts end in ease,
And thought has passed from thinking.
Shaking off
All longings bred by dreams of fame and
gain,
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Shutting the doorways of the senses close
With watchful ward; so, step by step, it
comes
To gift of peace assured and heart
assuaged,
When the mind dwells self-wrapped, and
the soul broods
Cumberless. But, as often as the heart
Breaks--wild and wavering--from control, so
oft
Let him re-curb it, let him rein it back
To the soul's governance; for perfect bliss
Grows only in the bosom tranquillised,
The spirit passionless, purged from
offence,
Vowed to the Infinite. He who thus vows
His soul to the Supreme Soul, quitting sin,
Passes unhindered to the endless bliss
Of unity with Brahma. He so vowed,
So blended, sees the Life-Soul resident
In all things living, and all living things
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In that Life-Soul contained. And whoso thus
Discerneth Me in all, and all in Me,
I never let him go; nor looseneth he
Hold upon Me; but, dwell he where he may,
Whate'er his life, in Me he dwells and lives,
Because he knows and worships Me, Who
dwell
In all which lives, and cleaves to Me in all.
Arjuna! if a man sees everywhere--
Taught by his own similitude--one Life,
One Essence in the Evil and the Good,
Hold him a Yogi, yea! well-perfected!
Arjuna.
Slayer of Madhu! yet again, this Yog,
This Peace, derived from equanimity,
Made known by thee--I see no fixity
Therein, no rest, because the heart of men
Is unfixed, Krishna! rash, tumultuous,
Wilful and strong. It were all one, I think,
To hold the wayward wind, as tame man's
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heart.
Krishna.
Hero long-armed! beyond denial, hard
Man's heart is to restrain, and wavering;
Yet may it grow restrained by habit, Prince!
By wont of self-command. This Yog, I say,
Cometh not lightly to th' ungoverned ones;
But he who will be master of himself
Shall win it, if he stoutly strive thereto.
Arjuna.
And what road goeth he who, having faith,
Fails, Krishna! in the striving; falling back
From holiness, missing the perfect rule?
Is he not lost, straying from Brahma's light,
Like the vain cloud, which floats 'twixt earth
and heaven
When lightning splits it, and it vanisheth?
Fain would I hear thee answer me herein,
Since, Krishna! none save thou can clear
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the doubt.
Krishna.
He is not lost, thou Son of Pritha! No!
Nor earth, nor heaven is forfeit, even for
him,
Because no heart that holds one right
desire
Treadeth the road of loss! He who should
fail,
Desiring righteousness, cometh at death
Unto the Region of the Just; dwells there
Measureless years, and being born anew,
Beginneth life again in some fair home
Amid the mild and happy. It may chance
He doth descend into a Yogin house
On Virtue's breast; but that is rare! Such
birth
Is hard to be obtained on this earth, Chief!
So hath he back again what heights of heart
He did achieve, and so he strives anew
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To perfectness, with better hope, dear
Prince!
For by the old desire he is drawn on
Unwittingly; and only to desire
The purity of Yog is to pass
Beyond the Sabdabrahm, the spoken Ved.
But, being Yogi, striving strong and long,
Purged from transgressions, perfected by
births
Following on births, he plants his feet at
last
Upon the farther path. Such as one ranks
Above ascetics, higher than the wise,
Beyond achievers of vast deeds! Be thou
Yogi Arjuna! And of such believe,
Truest and best is he who worships Me
With inmost soul, stayed on My Mystery!
HERE ENDETH CHAPTER VI. OF THE
BHAGAVAD-GITA,
Entitled "Atmasanyamayog,"
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Or "The Book of Religion by Self-Restraint."
CHAPTER VII
Krishna.
Learn now, dear Prince! how, if thy soul be
set
Ever on Me--still exercising Yog,
Still making Me thy Refuge--thou shalt
come
Most surely unto perfect hold of Me.
I will declare to thee that utmost lore,
Whole and particular, which, when thou
knowest,
Leaveth no more to know here in this world.
Of many thousand mortals, one, perchance,
Striveth for Truth; and of those few that
strive--
Nay, and rise high--one only--here and
there--
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Knoweth Me, as I am, the very Truth.
Earth, water, flame, air, ether, life, and mind,
And individuality--those eight
Make up the showing of Me, Manifest.
These be my lower Nature; learn the higher,
Whereby, thou Valiant One! this Universe
Is, by its principle of life, produced;
Whereby the worlds of visible things are
born
As from a Yoni. Know! I am that womb:
I make and I unmake this Universe:
Than me there is no other Master, Prince!
No other Maker! All these hang on me
As hangs a row of pearls upon its string.
I am the fresh taste of the water; I
The silver of the moon, the gold o' the sun,
The word of worship in the Veds, the thrill
That passeth in the ether, and the strength
Of man's shed seed. I am the good sweet
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smell
Of the moistened earth, I am the fire's red
light,
The vital air moving in all which moves,
The holiness of hallowed souls, the root
Undying, whence hath sprung whatever is;
The wisdom of the wise, the intellect
Of the informed, the greatness of the great.
The splendour of the splendid. Kunti's Son!
These am I, free from passion and desire;
Yet am I right desire in all who yearn,
Chief of the Bharatas! for all those moods,
Soothfast, or passionate, or ignorant,
Which Nature frames, deduce from me; but
all
Are merged in me--not I in them! The
world--
Deceived by those three qualities of being--
Wotteth not Me Who am outside them all,
Above them all, Eternal! Hard it is
To pierce that veil divine of various shows
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Which hideth Me; yet they who worship Me
Pierce it and pass beyond.
I am not known
To evil-doers, nor to foolish ones,
Nor to the base and churlish; nor to those
Whose mind is cheated by the show of
things,
Nor those that take the way of
Asuras.[FN#12]
Four sorts of mortals know me: he who
weeps,
Arjuna! and the man who yearns to know;
And he who toils to help; and he who sits
Certain of me, enlightened.
Of these four,
O Prince of India! highest, nearest, best
That last is, the devout soul, wise, intent
Upon "The One." Dear, above all, am I
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To him; and he is dearest unto me!
All four are good, and seek me; but mine
own,
The true of heart, the faithful--stayed on me,
Taking me as their utmost blessedness,
They are not "mine,"but I--even I myself!
At end of many births to Me they come!
Yet hard the wise Mahatma is to find,
That man who sayeth, "All is
Vasudev!"[FN#13]
There be those, too, whose knowledge,
turned aside
By this desire or that, gives them to serve
Some lower gods, with various rites,
constrained
By that which mouldeth them. Unto all
such--
Worship what shrine they will, what shapes,
in faith--
'Tis I who give them faith! I am content!
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The heart thus asking favour from its God,
Darkened but ardent, hath the end it craves,
The lesser blessing--but 'tis I who give!
Yet soon is withered what small fruit they
reap:
Those men of little minds, who worship so,
Go where they worship, passing with their
gods.
But Mine come unto me! Blind are the eyes
Which deem th' Unmanifested manifest,
Not comprehending Me in my true Self!
Imperishable, viewless, undeclared,
Hidden behind my magic veil of shows,
I am not seen by all; I am not known--
Unborn and changeless--to the idle world.
But I, Arjuna! know all things which were,
And all which are, and all which are to be,
Albeit not one among them knoweth Me!
By passion for the "pairs of opposites,"
By those twain snares of Like and Dislike,
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Prince!
All creatures live bewildered, save some
few
Who, quit of sins, holy in act, informed,
Freed from the "opposites,"and fixed in
faith,
Cleave unto Me.
Who cleave, who seek in Me
Refuge from birth[FN#14] and death, those
have the Truth!
Those know Me BRAHMA; know Me Soul of
Souls,
The ADHYATMAN; know KARMA, my work;
Know I am ADHIBHUTA, Lord of Life,
And ADHIDAIVA, Lord of all the Gods,
And ADHIYAJNA, Lord of Sacrifice;
Worship Me well, with hearts of love and
faith,
And find and hold me in the hour of death.
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HERE ENDETH CHAPTER VII. OF THE
BHAGAVAD-GITA,
Entitled "Vijnanayog,"
Or "The Book of Religion by Discernment."
CHAPTER VIII
Arjuna.
Who is that BRAHMA? What that Soul of
Souls,
The ADHYATMAN? What, Thou Best of All!
Thy work, the KARMA? Tell me what it is
Thou namest ADHIBHUTA? What again
Means ADHIDAIVA? Yea, and how it comes
Thou canst be ADHIYAJNA in thy flesh?
Slayer of Madhu! Further, make me know
How good men find thee in the hour of
death?
Krishna.
I BRAHMA am! the One Eternal GOD,
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And ADHYATMAN is My Being's name,
The Soul of Souls! What goeth forth from
Me,
Causing all life to live, is KARMA called:
And, Manifested in divided forms,
I am the ADHIBHUTA, Lord of Lives;
And ADHIDAIVA, Lord of all the Gods,
Because I am PURUSHA, who begets.
And ADHIYAJNA, Lord of Sacrifice,
I--speaking with thee in this body here--
Am, thou embodied one! (for all the shrines
Flame unto Me!) And, at the hour of death,
He that hath meditated Me alone,
In putting off his flesh, comes forth to Me,
Enters into My Being--doubt thou not!
But, if he meditated otherwise
At hour of death, in putting off the flesh,
He goes to what he looked for, Kunti's Son!
Because the Soul is fashioned to its like.
Have Me, then, in thy heart always! and
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fight!
Thou too, when heart and mind are fixed on
Me,
Shalt surely come to Me! All come who
cleave
With never-wavering will of firmest faith,
Owning none other Gods: all come to Me,
The Uttermost, Purusha, Holiest!
Whoso hath known Me, Lord of sage and
singer,
Ancient of days; of all the Three Worlds
Stay,
Boundless,--but unto every atom Bringer
Of that which quickens it: whoso, I say,
Hath known My form, which passeth mortal
knowing;
Seen my effulgence--which no eye hath
seen--
Than the sun's burning gold more brightly
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glowing,
Dispersing darkness,--unto him hath been
Right life! And, in the hour when life is
ending,
With mind set fast and trustful piety,
Drawing still breath beneath calm brows
unbending,
In happy peace that faithful one doth die,--
In glad peace passeth to Purusha's heaven.
The place which they who read the Vedas
name
AKSHARAM, "Ultimate;" whereto have
striven
Saints and ascetics--their road is the
same.
That way--the highest way--goes he who
shuts
The gates of all his senses, locks desire
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Safe in his heart, centres the vital airs
Upon his parting thought, steadfastly set;
And, murmuring OM, the sacred syllable--
Emblem of BRAHM--dies, meditating Me.
For who, none other Gods regarding, looks
Ever to Me, easily am I gained
By such a Yogi; and, attaining Me,
They fall not--those Mahatmas--back to
birth,
To life, which is the place of pain, which
ends,
But take the way of utmost blessedness.
The worlds, Arjuna!--even Brahma's world--
Roll back again from Death to Life's unrest;
But they, O Kunti's Son! that reach to Me,
Taste birth no more. If ye know Brahma's
Day
Which is a thousand Yugas; if ye know
The thousand Yugas making Brahma's
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Night,
Then know ye Day and Night as He doth
know!
When that vast Dawn doth break, th'
Invisible
Is brought anew into the Visible;
When that deep Night doth darken, all
which is
Fades back again to Him Who sent it forth;
Yea! this vast company of living things--
Again and yet again produced--expires
At Brahma's Nightfall; and, at Brahma's
Dawn,
Riseth, without its will, to life new-born.
But--higher, deeper, innermost--abides
Another Life, not like the life of sense,
Escaping sight, unchanging. This endures
When all created things have passed away:
This is that Life named the Unmanifest,
The Infinite! the All! the Uttermost.
Thither arriving none return. That Life
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Is Mine, and I am there! And, Prince! by
faith
Which wanders not, there is a way to come
Thither. I, the PURUSHA, I Who spread
The Universe around me--in Whom dwell
All living Things--may so be reached and
seen!
. . . . . . . . . . . . . .
[FN#14]
Richer than holy fruit on Vedas growing,
Greater than gifts, better than prayer or
fast,
Such wisdom is! The Yogi, this way
knowing,
Comes to the Utmost Perfect Peace at
last.
HERE ENDETH CHAPTER VIII. OF THE
BHAGAVAD-GITA,
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Entitled "Aksharaparabrahmayog,"
Or "The book of Religion by Devotion to the
One Supreme God."
CHAPTER IX
Krishna.
Now will I open unto thee--whose heart
Rejects not--that last lore,
deepest-concealed,
That farthest secret of My Heavens and
Earths,
Which but to know shall set thee free from
ills,--
A royal lore! a Kingly mystery!
Yea! for the soul such light as purgeth it
From every sin; a light of holiness
With inmost splendour shining; plain to
see;
Easy to walk by, inexhaustible!
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They that receive not this, failing in faith
To grasp the greater wisdom, reach not Me,
Destroyer of thy foes! They sink anew
Into the realm of Flesh, where all things
change!
By Me the whole vast Universe of things
Is spread abroad;--by Me, the Unmanifest!
In Me are all existences contained;
Not I in them!
Yet they are not contained,
Those visible things! Receive and strive to
embrace
The mystery majestical! My Being--
Creating all, sustaining all--still dwells
Outside of all!
See! as the shoreless airs
Move in the measureless space, but are not
space,
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[And space were space without the moving
airs];
So all things are in Me, but are not I.
At closing of each Kalpa, Indian Prince!
All things which be back to My Being come:
At the beginning of each Kalpa, all
Issue new-born from Me.
By Energy
And help of Prakriti my outer Self,
Again, and yet again, I make go forth
The realms of visible things--without their
will--
All of them--by the power of Prakriti.
Yet these great makings, Prince! involve Me
not
Enchain Me not! I sit apart from them,
Other, and Higher, and Free; nowise
attached!
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Thus doth the stuff of worlds, moulded by
Me,
Bring forth all that which is, moving or still,
Living or lifeless! Thus the worlds go on!
The minds untaught mistake Me, veiled in
form;--
Naught see they of My secret Presence,
nought
Of My hid Nature, ruling all which lives.
Vain hopes pursuing, vain deeds doing; fed
On vainest knowledge, senselessly they
seek
An evil way, the way of brutes and fiends.
But My Mahatmas, those of noble soul
Who tread the path celestial, worship Me
With hearts unwandering,--knowing Me the
Source,
Th' Eternal Source, of Life. Unendingly
They glorify Me; seek Me; keep their vows
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Of reverence and love, with changeless
faith
Adoring Me. Yea, and those too adore,
Who, offering sacrifice of wakened hearts,
Have sense of one pervading Spirit's stress,
One Force in every place, though manifold!
I am the Sacrifice! I am the Prayer!
I am the Funeral-Cake set for the dead!
I am the healing herb! I am the ghee,
The Mantra, and the flame, and that which
burns!
I am-of all this boundless Universe-
The Father, Mother, Ancestor, and Guard!
The end of Learning! That which purifies
In lustral water! I am OM! I am
Rig-Veda, Sama-Veda, Yajur-Ved;
The Way, the Fosterer, the Lord, the Judge,
The Witness; the Abode, the Refuge-House,
The Friend, the Fountain and the Sea of Life
Which sends, and swallows up; Treasure of
Worlds
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And Treasure-Chamber! Seed and
Seed-Sower,
Whence endless harvests spring! Sun's
heat is mine;
Heaven's rain is mine to grant or to
withhold;
Death am I, and Immortal Life I am,
Arjuna! SAT and ASAT, Visible Life,
And Life Invisible!
Yea! those who learn
The threefold Veds, who drink the
Soma-wine,
Purge sins, pay sacrifice--from Me they earn
Passage to Swarga; where the meats
divine
Of great gods feed them in high Indra's
heaven.
Yet they, when that prodigious joy is o'er,
Paradise spent, and wage for merits given,
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Come to the world of death and change
once more.
They had their recompense! they stored
their treasure,
Following the threefold Scripture and its
writ;
Who seeketh such gaineth the fleeting
pleasure
Of joy which comes and goes! I grant them
it!
But to those blessed ones who worship Me,
Turning not otherwhere, with minds set
fast,
I bring assurance of full bliss beyond.
Nay, and of hearts which follow other gods
In simple faith, their prayers arise to me,
O Kunti's Son! though they pray wrongfully;
For I am the Receiver and the Lord
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Of every sacrifice, which these know not
Rightfully; so they fall to earth again!
Who follow gods go to their gods; who vow
Their souls to Pitris go to Pitris; minds
To evil Bhuts given o'er sink to the Bhuts;
And whoso loveth Me cometh to Me.
Whoso shall offer Me in faith and love
A leaf, a flower, a fruit, water poured forth,
That offering I accept, lovingly made
With pious will. Whate'er thou doest,
Prince!
Eating or sacrificing, giving gifts,
Praying or fasting, let it all be done
For Me, as Mine. So shalt thou free thyself
From Karmabandh, the chain which holdeth
men
To good and evil issue, so shalt come
Safe unto Me-when thou art quit of flesh--
By faith and abdication joined to Me!
I am alike for all! I know not hate,
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I know not favour! What is made is Mine!
But them that worship Me with love, I love;
They are in Me, and I in them!
Nay, Prince!
If one of evil life turn in his thought
Straightly to Me, count him amidst the
good;
He hath the high way chosen; he shall grow
Righteous ere long; he shall attain that
peace
Which changes not. Thou Prince of India!
Be certain none can perish, trusting Me!
O Pritha's Son! whoso will turn to Me,
Though they be born from the very womb of
Sin,
Woman or man; sprung of the Vaisya caste
Or lowly disregarded Sudra,--all
Plant foot upon the highest path; how then
The holy Brahmans and My Royal Saints?
Ah! ye who into this ill world are come--
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Fleeting and false--set your faith fast on Me!
Fix heart and thought on Me! Adore Me!
Bring
Offerings to Me! Make Me prostrations!
Make
Me your supremest joy! and, undivided,
Unto My rest your spirits shall be guided.
HERE ENDS CHAPTER IX. OF THE
BHAGAVAD-GITA,
Entitled "Rajavidyarajaguhyayog,"
Or "The Book of Religion by the Kingly
Knowledge and the Kingly
Mystery."
CHAPTER X
Krishna.[FN#l6]
Hear farther yet, thou Long-Armed Lord!
these latest words I say--
Uttered to bring thee bliss and peace, who
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lovest Me alway--
Not the great company of gods nor kingly
Rishis know
My Nature, Who have made the gods and
Rishis long ago;
He only knoweth-only he is free of sin, and
wise,
Who seeth Me, Lord of the Worlds, with
faith-enlightened eyes,
Unborn, undying, unbegun. Whatever
Natures be
To mortal men distributed, those natures
spring from Me!
Intellect, skill, enlightenment, endurance,
self-control,
Truthfulness, equability, and grief or joy of
soul,
And birth and death, and fearfulness, and
fearlessness, and shame,
And honour, and sweet
harmlessness,[FN#17] and peace which is
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the
same
Whate'er befalls, and mirth, and tears, and
piety, and thrift,
And wish to give, and will to help,--all
cometh of My gift!
The Seven Chief Saints, the Elders Four,
the Lordly Manus set--
Sharing My work--to rule the worlds, these
too did I beget;
And Rishis, Pitris, Manus, all, by one
thought of My mind;
Thence did arise, to fill this world, the races
of mankind;
Wherefrom who comprehends My Reign of
mystic Majesty--
That truth of truths--is thenceforth linked in
faultless faith to Me:
Yea! knowing Me the source of all, by Me all
creatures wrought,
The wise in spirit cleave to Me, into My
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Being brought;
Hearts fixed on Me; breaths breathed to Me;
praising Me, each to each,
So have they happiness and peace, with
pious thought and speech;
And unto these--thus serving well, thus
loving ceaselessly--
I give a mind of perfect mood, whereby they
draw to Me;
And, all for love of them, within their
darkened souls I dwell,
And, with bright rays of wisdom's lamp,
their ignorance dispel.
Arjuna.
Yes! Thou art Parabrahm! The High Abode!
The Great Purification! Thou art God
Eternal, All-creating, Holy, First,
Without beginning! Lord of Lords and
Gods!
Declared by all the Saints--by Narada,
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Vyasa Asita, and Devalas;
And here Thyself declaring unto me!
What Thou hast said now know I to be truth,
O Kesava! that neither gods nor men
Nor demons comprehend Thy mystery
Made manifest, Divinest! Thou Thyself
Thyself alone dost know, Maker Supreme!
Master of all the living! Lord of Gods!
King of the Universe! To Thee alone
Belongs to tell the heavenly excellence
Of those perfections wherewith Thou dost
fill
These worlds of Thine; Pervading,
Immanent!
How shall I learn, Supremest Mystery!
To know Thee, though I muse continually?
Under what form of Thine unnumbered
forms
Mayst Thou be grasped? Ah! yet again
recount,
Clear and complete, Thy great appearances,
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The secrets of Thy Majesty and Might,
Thou High Delight of Men! Never enough
Can mine ears drink the Amrit[FN#18] of
such words!
Krishna.
Hanta! So be it! Kuru Prince! I will to thee
unfold
Some portions of My Majesty, whose
powers are manifold!
I am the Spirit seated deep in every
creature's heart;
From Me they come; by Me they live; at My
word they depart!
Vishnu of the Adityas I am, those Lords of
Light;
Maritchi of the Maruts, the Kings of Storm
and Blight;
By day I gleam, the golden Sun of burning
cloudless Noon;
By Night, amid the asterisms I glide, the
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dappled Moon!
Of Vedas I am Sama-Ved, of gods in Indra's
Heaven
Vasava; of the faculties to living beings
given
The mind which apprehends and thinks; of
Rudras Sankara;
Of Yakshas and of Rakshasas, Vittesh; and
Pavaka
Of Vasus, and of mountain-peaks Meru;
Vrihaspati
Know Me 'mid planetary Powers; 'mid
Warriors heavenly
Skanda; of all the water-floods the Sea
which drinketh each,
And Bhrigu of the holy Saints, and OM of
sacred speech;
Of prayers the prayer ye whisper;[FN#19] of
hills Himala's snow,
And Aswattha, the fig-tree, of all the trees
that grow;
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Of the Devarshis, Narada; and Chitrarath of
them
That sing in Heaven, and Kapila of Munis,
and the gem
Of flying steeds, Uchchaisravas, from
Amrit-wave which burst;
Of elephants Airavata; of males the Best
and First;
Of weapons Heav'n's hot thunderbolt; of
cows white Kamadhuk,
From whose great milky udder-teats all
hearts' desires are strook;
Vasuki of the serpent-tribes, round Mandara
entwined;
And thousand-fanged Ananta, on whose
broad coils reclined
Leans Vishnu; and of water-things Varuna;
Aryam
Of Pitris, and, of those that judge, Yama the
Judge I am;
Of Daityas dread Prahlada; of what metes
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days and years,
Time's self I am; of
woodland-beasts-buffaloes, deers, and
bears-
The lordly-painted tiger; of birds the vast
Garud,
The whirlwind 'mid the winds; 'mid chiefs
Rama with blood imbrued,
Makar 'mid fishes of the sea, and Ganges
'mid the streams;
Yea! First, and Last, and Centre of all which
is or seems
I am, Arjuna! Wisdom Supreme of what is
wise,
Words on the uttering lips I am, and
eyesight of the eyes,
And "A" of written characters,
Dwandwa[FN#20] of knitted speech,
And Endless Life, and boundless Love,
whose power sustaineth each;
And bitter Death which seizes all, and
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joyous sudden Birth,
Which brings to light all beings that are to
be on earth;
And of the viewless virtues, Fame, Fortune,
Song am I,
And Memory, and Patience; and Craft, and
Constancy:
Of Vedic hymns the Vrihatsam, of metres
Gayatri,
Of months the Margasirsha, of all the
seasons three
The flower-wreathed Spring; in dicer's-play
the conquering
Double-Eight;
The splendour of the splendid, and the
greatness of the great,
Victory I am, and Action! and the goodness
of the good,
And Vasudev of Vrishni's race, and of this
Pandu brood
Thyself!--Yea, my Arjuna! thyself; for thou
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art Mine!
Of poets Usana, of saints Vyasa, sage
divine;
The policy of conquerors, the potency of
kings,
The great unbroken silence in learning's
secret things;
The lore of all the learned, the seed of all
which springs.
Living or lifeless, still or stirred, whatever
beings be,
None of them is in all the worlds, but it
exists by Me!
Nor tongue can tell, Arjuna! nor end of
telling come
Of these My boundless glories, whereof I
teach thee some;
For wheresoe'er is wondrous work, and
majesty, and might,
From Me hath all proceeded. Receive thou
this aright!
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Yet how shouldst thou receive, O Prince!
the vastness of this word?
I, who am all, and made it all, abide its
separate Lord!
HERE ENDETH CHAPTER X. OF THE
BHAGAVAD-GITA,
Entitled "Vibhuti Yog,"
Or "The Book of Religion by the Heavenly
Perfections."
CHAPTER XI
Arjuna.
This, for my soul's peace, have I heard from
Thee,
The unfolding of the Mystery Supreme
Named Adhyatman; comprehending which,
My darkness is dispelled; for now I know--
O Lotus-eyed![FN#21]--whence is the birth
of men,
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And whence their death, and what the
majesties
Of Thine immortal rule. Fain would I see,
As thou Thyself declar'st it, Sovereign Lord!
The likeness of that glory of Thy Form
Wholly revealed. O Thou Divinest One!
If this can be, if I may bear the sight,
Make Thyself visible, Lord of all prayers!
Show me Thy very self, the Eternal God!
Krishna.
Gaze, then, thou Son of Pritha! I manifest
for thee
Those hundred thousand thousand shapes
that clothe my Mystery:
I show thee all my semblances, infinite,
rich, divine,
My changeful hues, my countless forms.
See! in this face of mine,
Adityas, Vasus, Rudras, Aswins, and
Maruts; see
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Wonders unnumbered, Indian Prince!
revealed to none save thee.
Behold! this is the Universe!--Look! what is
live and dead
I gather all in one--in Me! Gaze, as thy lips
have said,
On GOD ETERNAL, VERY GOD! See Me!
see what thou prayest!
Thou canst not!--nor, with human eyes,
Arjuna! ever mayest!
Therefore I give thee sense divine. Have
other eyes, new light!
And, look! This is My glory, unveiled to
mortal sight!
Sanjaya.
Then, O King! the God, so saying,
Stood, to Pritha's Son displaying
All the splendour, wonder, dread
Of His vast Almighty-head.
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Out of countless eyes beholding,
Out of countless mouths commanding,
Countless mystic forms enfolding
In one Form: supremely standing
Countless radiant glories wearing,
Countless heavenly weapons bearing,
Crowned with garlands of star-clusters,
Robed in garb of woven lustres,
Breathing from His perfect Presence
Breaths of every subtle essence
Of all heavenly odours; shedding
Blinding brilliance; overspreading--
Boundless, beautiful--all spaces
With His all-regarding faces;
So He showed! If there should rise
Suddenly within the skies
Sunburst of a thousand suns
Flooding earth with beams undeemed-of,
Then might be that Holy One's
Majesty and radiance dreamed of!
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So did Pandu's Son behold
All this universe enfold
All its huge diversity
Into one vast shape, and be
Visible, and viewed, and blended
In one Body--subtle, splendid,
Nameless--th' All-comprehending
God of Gods, the Never-Ending
Deity!
But, sore amazed,
Thrilled, o'erfilled, dazzled, and dazed,
Arjuna knelt; and bowed his head,
And clasped his palms; and cried, and said:
Arjuna.
Yea! I have seen! I see!
Lord! all is wrapped in Thee!
The gods are in Thy glorious frame! the
creatures
Of earth, and heaven, and hell
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In Thy Divine form dwell,
And in Thy countenance shine all the
features
Of Brahma, sitting lone
Upon His lotus-throne;
Of saints and sages, and the serpent races
Ananta, Vasuki;
Yea! mightiest Lord! I see
Thy thousand thousand arms, and breasts,
and faces,
And eyes,--on every side
Perfect, diversified;
And nowhere end of Thee, nowhere
beginning,
Nowhere a centre! Shifts--
Wherever soul's gaze lifts--
Thy central Self, all-wielding, and
all-winning!
Infinite King! I see
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The anadem on Thee,
The club, the shell, the discus; see Thee
burning
In beams insufferable,
Lighting earth, heaven, and hell
With brilliance blazing, glowing, flashing;
turning
Darkness to dazzling day,
Look I whichever way;
Ah, Lord! I worship Thee, the Undivided,
The Uttermost of thought,
The Treasure-Palace wrought
To hold the wealth of the worlds; the Shield
provided
To shelter Virtue's laws;
The Fount whence Life's stream draws
All waters of all rivers of all being:
The One Unborn, Unending:
Unchanging and Unblending!
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With might and majesty, past thought, past
seeing!
Silver of moon and gold
Of sun are glories rolled
From Thy great eyes; Thy visage, beaming
tender
Throughout the stars and skies,
Doth to warm life surprise
Thy Universe. The worlds are filled with
wonder
Of Thy perfections! Space
Star-sprinkled, and void place
From pole to pole of the Blue, from bound
to bound,
Hath Thee in every spot,
Thee, Thee!--Where Thou art not,
O Holy, Marvellous Form! is nowhere
found!
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O Mystic, Awful One!
At sight of Thee, made known,
The Three Worlds quake; the lower gods
draw nigh Thee;
They fold their palms, and bow
Body, and breast, and brow,
And, whispering worship, laud and magnify
Thee!
Rishis and Siddhas cry
"Hail! Highest Majesty!"
From sage and singer breaks the hymn of
glory
In dulcet harmony,
Sounding the praise of Thee;
While countless companies take up the
story,
Rudras, who ride the storms,
Th' Adityas' shining forms,
Vasus and Sadhyas, Viswas, Ushmapas;
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Maruts, and those great Twins
The heavenly, fair, Aswins,
Gandharvas, Rakshasas, Siddhas, and
Asuras,[FN#22]--
These see Thee, and revere
In sudden-stricken fear;
Yea! the Worlds,--seeing Thee with form
stupendous,
With faces manifold,
With eyes which all behold,
Unnumbered eyes, vast arms, members
tremendous,
Flanks, lit with sun and star,
Feet planted near and far,
Tushes of terror, mouths wrathful and
tender;--
The Three wide Worlds before Thee
Adore, as I adore Thee,
Quake, as I quake, to witness so much
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splendour!
I mark Thee strike the skies
With front, in wondrous wise
Huge, rainbow-painted, glittering; and thy
mouth
Opened, and orbs which see
All things, whatever be
In all Thy worlds, east, west, and north and
south.
O Eyes of God! O Head!
My strength of soul is fled,
Gone is heart's force, rebuked is mind's
desire!
When I behold Thee so,
With awful brows a-glow,
With burning glance, and lips lighted by fire
Fierce as those flames which shall
Consume, at close of all,
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Earth, Heaven! Ah me! I see no Earth and
Heaven!
Thee, Lord of Lords! I see,
Thee only-only Thee!
Now let Thy mercy unto me be given,
Thou Refuge of the World!
Lo! to the cavern hurled
Of Thy wide-opened throat, and lips
white-tushed,
I see our noblest ones,
Great Dhritarashtra's sons,
Bhishma, Drona, and Karna, caught and
crushed!
The Kings and Chiefs drawn in,
That gaping gorge within;
The best of both these armies torn and
riven!
Between Thy jaws they lie
Mangled full bloodily,
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Ground into dust and death! Like streams
down-driven
With helpless haste, which go
In headlong furious flow
Straight to the gulfing deeps of th' unfilled
ocean,
So to that flaming cave
Those heroes great and brave
Pour, in unending streams, with helpless
motion!
Like moths which in the night
Flutter towards a light,
Drawn to their fiery doom, flying and dying,
So to their death still throng,
Blind, dazzled, borne along
Ceaselessly, all those multitudes, wild
flying!
Thou, that hast fashioned men,
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Devourest them again,
One with another, great and small, alike!
The creatures whom Thou mak'st,
With flaming jaws Thou tak'st,
Lapping them up! Lord God! Thy terrors
strike
From end to end of earth,
Filling life full, from birth
To death, with deadly, burning, lurid dread!
Ah, Vishnu! make me know
Why is Thy visage so?
Who art Thou, feasting thus upon Thy
dead?
Who? awful Deity!
I bow myself to Thee,
Namostu Te, Devavara! Prasid![FN#23]
O Mightiest Lord! rehearse
Why hast Thou face so fierce?
Whence doth this aspect horrible proceed?
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Krishna.
Thou seest Me as Time who kills,
Time who brings all to doom,
The Slayer Time, Ancient of Days, come
hither to consume;
Excepting thee, of all these hosts of hostile
chiefs arrayed,
There stands not one shall leave alive the
battlefield! Dismayed
No longer be! Arise! obtain renown! destroy
thy foes!
Fight for the kingdom waiting thee when
thou hast vanquished those.
By Me they fall--not thee! the stroke of
death is dealt them now,
Even as they show thus gallantly; My
instrument art thou!
Strike, strong-armed Prince, at Drona! at
Bhishma strike! deal death
On Karna, Jyadratha; stay all their warlike
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breath!
'Tis I who bid them perish! Thou wilt but
slay the slain;
Fight! they must fall, and thou must live,
victor upon this plain!
Sanjaya.
Hearing mighty Keshav's word,
Tremblingly that helmed Lord
Clasped his lifted palms, and--praying
Grace of Krishna--stood there, saying,
With bowed brow and accents broken,
These words, timorously spoken:
Arjuna.
Worthily, Lord of Might!
The whole world hath delight
In Thy surpassing power, obeying Thee;
The Rakshasas, in dread
At sight of Thee, are sped
To all four quarters; and the company
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Of Siddhas sound Thy name.
How should they not proclaim
Thy Majesties, Divinest, Mightiest?
Thou Brahm, than Brahma greater!
Thou Infinite Creator!
Thou God of gods, Life's Dwelling-place
and Rest!
Thou, of all souls the Soul!
The Comprehending Whole!
Of being formed, and formless being the
Framer;
O Utmost One! O Lord!
Older than eld, Who stored
The worlds with wealth of life! O
Treasure-Claimer,
Who wottest all, and art
Wisdom Thyself! O Part
In all, and All; for all from Thee have risen
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Numberless now I see
The aspects are of Thee!
Vayu[FN#24] Thou art, and He who keeps
the prison
Of Narak, Yama dark;
And Agni's shining spark;
Varuna's waves are Thy waves. Moon and
starlight
Are Thine! Prajapati
Art Thou, and 'tis to Thee
They knelt in worshipping the old world's
far light,
The first of mortal men.
Again, Thou God! again
A thousand thousand times be magnified!
Honour and worship be--
Glory and praise,--to Thee
Namo, Namaste, cried on every side;
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Cried here, above, below,
Uttered when Thou dost go,
Uttered where Thou dost come! Namo! we
call;
Namostu! God adored!
Namostu! Nameless Lord!
Hail to Thee! Praise to Thee! Thou One in
all;
For Thou art All! Yea, Thou!
Ah! if in anger now
Thou shouldst remember I did think Thee
Friend,
Speaking with easy speech,
As men use each to each;
Did call Thee "Krishna," "Prince," nor
comprehend
Thy hidden majesty,
The might, the awe of Thee;
Did, in my heedlessness, or in my love,
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On journey, or in jest,
Or when we lay at rest,
Sitting at council, straying in the grove,
Alone, or in the throng,
Do Thee, most Holy! wrong,
Be Thy grace granted for that witless sin!
For Thou art, now I know,
Father of all below,
Of all above, of all the worlds within
Guru of Gurus; more
To reverence and adore
Than all which is adorable and high!
How, in the wide worlds three
Should any equal be?
Should any other share Thy Majesty?
Therefore, with body bent
And reverent intent,
I praise, and serve, and seek Thee, asking
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grace.
As father to a son,
As friend to friend, as one
Who loveth to his lover, turn Thy face
In gentleness on me!
Good is it I did see
This unknown marvel of Thy Form! But fear
Mingles with joy! Retake,
Dear Lord! for pity's sake
Thine earthly shape, which earthly eyes
may bear!
Be merciful, and show
The visage that I know;
Let me regard Thee, as of yore, arrayed
With disc and forehead-gem,
With mace and anadem,
Thou that sustainest all things! Undismayed
Let me once more behold
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The form I loved of old,
Thou of the thousand arms and countless
eyes!
This frightened heart is fain
To see restored again
My Charioteer, in Krishna's kind disguise.
Krishna.
Yea! thou hast seen, Arjuna! because I
loved thee well,
The secret countenance of Me, revealed by
mystic spell,
Shining, and wonderful, and vast, majestic,
manifold,
Which none save thou in all the years had
favour to behold;
For not by Vedas cometh this, nor sacrifice,
nor alms,
Nor works well-done, nor penance long, nor
prayers, nor chaunted
psalms,
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That mortal eyes should bear to view the
Immortal Soul unclad,
Prince of the Kurus! This was kept for thee
alone! Be glad!
Let no more trouble shake thy heart,
because thine eyes have seen
My terror with My glory. As I before have
been
So will I be again for thee; with lightened
heart behold!
Once more I am thy Krishna, the form thou
knew'st of old!
Sanjaya.
These words to Arjuna spake
Vasudev, and straight did take
Back again the semblance dear
Of the well-loved charioteer;
Peace and joy it did restore
When the Prince beheld once more
Mighty BRAHMA's form and face
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Clothed in Krishna's gentle grace.
Arjuna.
Now that I see come back, Janardana!
This friendly human frame, my mind can
think
Calm thoughts once more; my heart beats
still again!
Krishna.
Yea! it was wonderful and terrible
To view me as thou didst, dear Prince! The
gods
Dread and desire continually to view!
Yet not by Vedas, nor from sacrifice,
Nor penance, nor gift-giving, nor with
prayer
Shall any so behold, as thou hast seen!
Only by fullest service, perfect faith,
And uttermost surrender am I known
And seen, and entered into, Indian Prince!
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Who doeth all for Me; who findeth Me
In all; adoreth always; loveth all
Which I have made, and Me, for Love's sole
end
That man, Arjuna! unto Me doth wend.
HERE ENDETH CHAPTER XI. OF THE
BHAGAVAD-GITA,
Entitled "Viswarupadarsanam,"
Or "The Book of the Manifesting of the One
and Manifold."
CHAPTER XII
Arjuna.
Lord! of the men who serve Thee--true in
heart--
As God revealed; and of the men who
serve,
Worshipping Thee Unrevealed, Unbodied,
Far,
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Which take the better way of faith and life?
Krishna.
Whoever serve Me--as I show Myself--
Constantly true, in full devotion fixed,
Those hold I very holy. But who serve--
Worshipping Me The One, The Invisible,
The Unrevealed, Unnamed, Unthinkable,
Uttermost, All-pervading, Highest, Sure--
Who thus adore Me, mastering their sense,
Of one set mind to all, glad in all good,
These blessed souls come unto Me.
Yet, hard
The travail is for such as bend their minds
To reach th' Unmanifest That viewless path
Shall scarce be trod by man bearing the
flesh!
But whereso any doeth all his deeds
Renouncing self for Me, full of Me, fixed
To serve only the Highest, night and day
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Musing on Me--him will I swiftly lift
Forth from life's ocean of distress and
death,
Whose soul clings fast to Me. Cling thou to
Me!
Clasp Me with heart and mind! so shalt thou
dwell
Surely with Me on high. But if thy thought
Droops from such height; if thou be'st weak
to set
Body and soul upon Me constantly,
Despair not! give Me lower service! seek
To reach Me, worshipping with steadfast
will;
And, if thou canst not worship steadfastly,
Work for Me, toil in works pleasing to Me!
For he that laboureth right for love of Me
Shall finally attain! But, if in this
Thy faint heart fails, bring Me thy failure!
find
Refuge in Me! let fruits of labour go,
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Renouncing hope for Me, with lowliest
heart,
So shalt thou come; for, though to know is
more
Than diligence, yet worship better is
Than knowing, and renouncing better still.
Near to renunciation--very near--
Dwelleth Eternal Peace!
Who hateth nought
Of all which lives, living himself benign,
Compassionate, from arrogance exempt,
Exempt from love of self, unchangeable
By good or ill; patient, contented, firm
In faith, mastering himself, true to his word,
Seeking Me, heart and soul; vowed unto
Me,--
That man I love! Who troubleth not his kind,
And is not troubled by them; clear of wrath,
Living too high for gladness, grief, or fear,
That man I love! Who, dwelling
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quiet-eyed,[FN#25]
Stainless, serene, well-balanced,
unperplexed,
Working with Me, yet from all works
detached,
That man I love! Who, fixed in faith on Me,
Dotes upon none, scorns none; rejoices
not,
And grieves not, letting good or evil hap
Light when it will, and when it will depart,
That man I love! Who, unto friend and foe
Keeping an equal heart, with equal mind
Bears shame and glory; with an equal
peace
Takes heat and cold, pleasure and pain;
abides
Quit of desires, hears praise or calumny
In passionless restraint, unmoved by each;
Linked by no ties to earth, steadfast in Me,
That man I love! But most of all I love
Those happy ones to whom 'tis life to live
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In single fervid faith and love unseeing,
Drinking the blessed Amrit of my Being!
HERE ENDETH CHAPTER XII. OF THE
BHAGAVAD-GITA,
Entitled "Bhaktiyog,"
Or"The Book of the Religion of Faith."
CHAPTER XIII
Arjuna.
Now would I hear, O gracious
Kesava![FN#26]
Of Life which seems, and Soul beyond,
which sees,
And what it is we know-or think to know.
Krishna.
Yea! Son of Kunti! for this flesh ye see
Is Kshetra, is the field where Life disports;
And that which views and knows it is the
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Soul,
Kshetrajna. In all "fields," thou Indian
prince!
I am Kshetrajna. I am what surveys!
Only that knowledge knows which knows
the known
By the knower![FN#27] What it is, that
"field" of life,
What qualities it hath, and whence it is,
And why it changeth, and the faculty
That wotteth it, the mightiness of this,
And how it wotteth-hear these things from
Me!
. . . . . . . . . . .
.[FN#28]
The elements, the conscious life, the mind,
The unseen vital force, the nine strange
gates
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Of the body, and the five domains of sense;
Desire, dislike, pleasure and pain, and
thought
Deep-woven, and persistency of being;
These all are wrought on Matter by the
Soul!
Humbleness, truthfulness, and
harmlessness,
Patience and honour, reverence for the
wise.
Purity, constancy, control of self,
Contempt of sense-delights, self-sacrifice,
Perception of the certitude of ill
In birth, death, age, disease, suffering, and
sin;
Detachment, lightly holding unto home,
Children, and wife, and all that bindeth
men;
An ever-tranquil heart in fortunes good
And fortunes evil, with a will set firm
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To worship Me--Me only! ceasing not;
Loving all solitudes, and shunning noise
Of foolish crowds; endeavours resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain,--this is true Wisdom, Prince!
And what is otherwise is ignorance!
Now will I speak of knowledge best to
know-
That Truth which giveth man Amrit to drink,
The Truth of HIM, the Para-Brahm, the All,
The Uncreated;; not Asat, not Sat,
Not Form, nor the Unformed; yet both, and
more;--
Whose hands are everywhere, and
everywhere
Planted His feet, and everywhere His eyes
Beholding, and His ears in every place
Hearing, and all His faces everywhere
Enlightening and encompassing His
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worlds.
Glorified in the senses He hath given,
Yet beyond sense He is; sustaining all,
Yet dwells He unattached: of forms and
modes
Master, yet neither form nor mode hath He;
He is within all beings--and without--
Motionless, yet still moving; not discerned
For subtlety of instant presence; close
To all, to each; yet measurelessly far!
Not manifold, and yet subsisting still
In all which lives; for ever to be known
As the Sustainer, yet, at the End of Times,
He maketh all to end--and re-creates.
The Light of Lights He is, in the heart of the
Dark
Shining eternally. Wisdom He is
And Wisdom's way, and Guide of all the
wise,
Planted in every heart.
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So have I told
Of Life's stuff, and the moulding, and the
lore
To comprehend. Whoso, adoring Me,
Perceiveth this, shall surely come to Me!
Know thou that Nature and the Spirit both
Have no beginning! Know that qualities
And changes of them are by Nature
wrought;
That Nature puts to work the acting frame,
But Spirit doth inform it, and so cause
Feeling of pain and pleasure. Spirit, linked
To moulded matter, entereth into bond
With qualities by Nature framed, and, thus
Married to matter, breeds the birth again
In good or evil yonis.[FN#29]
Yet is this
Yea! in its bodily prison!--Spirit pure,
Spirit supreme; surveying, governing,
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Guarding, possessing; Lord and Master still
PURUSHA, Ultimate, One Soul with Me.
Whoso thus knows himself, and knows his
soul
PURUSHA, working through the qualities
With Nature's modes, the light hath come
for him!
Whatever flesh he bears, never again
Shall he take on its load. Some few there be
By meditation find the Soul in Self
Self-schooled; and some by long
philosophy
And holy life reach thither; some by works:
Some, never so attaining, hear of light
From other lips, and seize, and cleave to it
Worshipping; yea! and those--to teaching
true--
Overpass Death!
Wherever, Indian Prince!
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Life is--of moving things, or things
unmoved,
Plant or still seed--know, what is there hath
grown
By bond of Matter and of Spirit: Know
He sees indeed who sees in all alike
The living, lordly Soul; the Soul Supreme,
Imperishable amid the Perishing:
For, whoso thus beholds, in every place,
In every form, the same, one, Living Life,
Doth no more wrongfulness unto himself,
But goes the highest road which brings to
bliss.
Seeing, he sees, indeed, who sees that
works
Are Nature's wont, for Soul to practise by
Acting, yet not the agent; sees the mass
Of separate living things--each of its kind--
Issue from One, and blend again to One:
Then hath he BRAHMA, he attains!
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O Prince!
That Ultimate, High Spirit, Uncreate,
Unqualified, even when it entereth flesh
Taketh no stain of acts, worketh in nought!
Like to th'' ethereal air, pervading all,
Which, for sheer subtlety, avoideth taint,
The subtle Soul sits everywhere, unstained:
Like to the light of the all-piercing sun
[Which is not changed by aught it shines
upon,]
The Soul's light shineth pure in every place;
And they who, by such eye of wisdom, see
How Matter, and what deals with it, divide;
And how the Spirit and the flesh have strife,
Those wise ones go the way which leads to
Life!
HERE ENDS CHAPTER XIII. OF THE
BHAGAVAD-GITA,
Entitled "Kshetrakshetrajnavibhagayog,"
Or "The Book of Religion by Separation of
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Matter and Spirit."
CHAPTER XIV
Krishna.
Yet farther will I open unto thee
This wisdom of all wisdoms, uttermost,
The which possessing, all My saints have
passed
To perfectness. On such high verities
Reliant, rising into fellowship
With Me, they are not born again at birth
Of Kalpas, nor at Pralyas suffer change!
This Universe the womb is where I plant
Seed of all lives! Thence, Prince of India,
comes
Birth to all beings! Whoso, Kunti's Son!
Mothers each mortal form, Brahma
conceives,
And I am He that fathers, sending seed!
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Sattwan, Rajas, and Tamas, so are named
The qualities of Nature, "Soothfastness,"
"Passion," and "Ignorance." These three
bind down
The changeless Spirit in the changeful
flesh.
Whereof sweet "Soothfastness," by purity
Living unsullied and enlightened, binds
The sinless Soul to happiness and truth;
And Passion, being kin to appetite,
And breeding impulse and propensity,
Binds the embodied Soul, O Kunti's Son!
By tie of works. But Ignorance, begot
Of Darkness, blinding mortal men, binds
down
Their souls to stupor, sloth, and
drowsiness.
Yea, Prince of India! Soothfastness binds
souls
In pleasant wise to flesh; and Passion binds
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By toilsome strain; but Ignorance, which
blots
The beams of wisdom, binds the soul to
sloth.
Passion and Ignorance, once overcome,
Leave Soothfastness, O Bharata! Where
this
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor
quick.
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see
well
Soothfastness settled in that city reigns;
Where longing is, and ardour, and unrest,
Impulse to strive and gain, and avarice,
Those spring from
Passion--Prince!--engrained; and where
Darkness and dulness, sloth and stupor
are,
'Tis Ignorance hath caused them, Kuru
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Chief!
Moreover, when a soul departeth, fixed
In Soothfastness, it goeth to the place--
Perfect and pure--of those that know all
Truth.
If it departeth in set habitude
Of Impulse, it shall pass into the world
Of spirits tied to works; and, if it dies
In hardened Ignorance, that blinded soul
Is born anew in some unlighted womb.
The fruit of Soothfastness is true and
sweet;
The fruit of lusts is pain and toil; the fruit
Of Ignorance is deeper darkness. Yea!
For Light brings light, and Passion ache to
have;
And gloom, bewilderments, and ignorance
Grow forth from Ignorance. Those of the
first
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Rise ever higher; those of the second mode
Take a mid place; the darkened souls sink
back
To lower deeps, loaded with witlessness!
When, watching life, the living man
perceives
The only actors are the Qualities,
And knows what rules beyond the Qualities,
Then is he come nigh unto Me!
The Soul,
Thus passing forth from the Three
Qualities--
Whereby arise all bodies--overcomes
Birth, Death, Sorrow, and Age; and drinketh
deep
The undying wine of Amrit.
Arjuna.
Oh, my Lord!
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Which be the signs to know him that hath
gone
Past the Three Modes? How liveth he?
What way
Leadeth him safe beyond the threefold
Modes?
Krishna.
He who with equanimity surveys
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are,
Not wishful when they are not: he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying--serene--
When troubles break, "These be the
Qualities!"
He unto whom--self-centred--grief and joy
Sound as one word; to whose deep-seeing
eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same
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gentleness
For lovely and unlovely things, firm-set,
Well-pleased in praise and dispraise;
satisfied
With honour or dishonour; unto friends
And unto foes alike in tolerance;
Detached from undertakings,--he is named
Surmounter of the Qualities!
And such--
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!
For I am
That whereof Brahma is the likeness! Mine
The Amrit is; and Immortality
Is mine; and mine perfect Felicity!
HERE ENDS CHAPTER XIV. OF THE
BHAGAVAD-GITA
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Entitled "Gunatrayavibhagayog,"
Or "The Book of Religion by Separation
from the Qualities."
CHAPTER XV
Krishna.
Men call the Aswattha,--the Banyan-tree,--
Which hath its boughs beneath, its roots
above,--
The ever-holy tree. Yea! for its leaves
Are green and waving hymns which
whisper Truth!
Who knows the Aswattha, knows Veds, and
all.
Its branches shoot to heaven and sink to
earth,[FN#30]
Even as the deeds of men, which take their
birth
From qualities: its silver sprays and
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blooms,
And all the eager verdure of its girth,
Leap to quick life at kiss of sun and air,
As men's lives quicken to the temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there,
As actions wrought amid this world of men
Bind them by ever-tightening bonds again.
If ye knew well the teaching of the Tree,
What its shape saith; and whence it
springs; and, then
How it must end, and all the ills of it,
The axe of sharp Detachment ye would
whet,
And cleave the clinging snaky roots, and
lay
This Aswattha of sense-life low,--to set
New growths upspringing to that happier
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sky,--
Which they who reach shall have no day to
die,
Nor fade away, nor fall--to Him, I mean,
FATHER and FIRST, Who made the mystery
Of old Creation; for to Him come they
From passion and from dreams who break
away;
Who part the bonds constraining them to
flesh,
And,--Him, the Highest, worshipping alway--
No longer grow at mercy of what breeze
Of summer pleasure stirs the sleeping
trees,
What blast of tempest tears them, bough
and stem
To the eternal world pass such as these!
Another Sun gleams there! another Moon!
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Another Light,--not Dusk, nor Dawn, nor
Noon--
Which they who once behold return no
more;
They have attained My rest, life's Utmost
boon!
When, in this world of manifested life,
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
From Being's storehouse,--which
containeth all,--
Senses and intellect. The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers
scents,
Blowing above the flower-beds. Ear and
Eye,
And Touch and Taste, and Smelling, these
it takes,--
Yea, and a sentient mind;--linking itself
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To sense-things so.
The unenlightened ones
Mark not that Spirit when he goes or
comes,
Nor when he takes his pleasure in the form,
Conjoined with qualities; but those see
plain
Who have the eyes to see. Holy souls see
Which strive thereto. Enlightened, they
perceive
That Spirit in themselves; but foolish ones,
Even though they strive, discern not,
having hearts
Unkindled, ill-informed!
Know, too, from Me
Shineth the gathered glory of the suns
Which lighten all the world: from Me the
moons
Draw silvery beams, and fire fierce
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loveliness.
I penetrate the clay, and lend all shapes
Their living force; I glide into the plant--
Root, leaf, and bloom--to make the
woodlands green
With springing sap. Becoming vital warmth,
I glow in glad, respiring frames, and pass,
With outward and with inward breath, to
feed
The body by all meats.[FN#31]
For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are "the Divided." That which sits apart,
"The Undivided."
Higher still is He,
The Highest, holding all, whose Name is
LORD,
The Eternal, Sovereign, First! Who fills all
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worlds,
Sustaining them. And--dwelling thus
beyond
Divided Being and Undivided--I
Am called of men and Vedas, Life Supreme,
The PURUSHOTTAMA.
Who knows Me thus,
With mind unclouded, knoweth all, dear
Prince!
And with his whole soul ever worshippeth
Me.
Now is the sacred, secret Mystery
Declared to thee! Who comprehendeth this
Hath wisdom! He is quit of works in bliss!
HERE ENDS CHAPTER XV. OF THE
BHAGAVAD-GITA
Entitled "Purushottamapraptiyog,"
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Or "The Book of Religion by attaining the
Supreme."
CHAPTER XVI
Krishna.
Fearlessness, singleness of soul, the will
Always to strive for wisdom; opened hand
And governed appetites; and piety,
And love of lonely study; humbleness,
Uprightness, heed to injure nought which
lives,
Truthfulness, slowness unto wrath, a mind
That lightly letteth go what others prize;
And equanimity, and charity
Which spieth no man's faults; and
tenderness
Towards all that suffer; a contented heart,
Fluttered by no desires; a bearing mild,
Modest, and grave, with manhood nobly
mixed,
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With patience, fortitude, and purity;
An unrevengeful spirit, never given
To rate itself too high;--such be the signs,
O Indian Prince! of him whose feet are set
On that fair path which leads to heavenly
birth!
Deceitfulness, and arrogance, and pride,
Quickness to anger, harsh and evil speech,
And ignorance, to its own darkness blind,--
These be the signs, My Prince! of him
whose birth
Is fated for the regions of the vile.[FN#32]
The Heavenly Birth brings to deliverance,
So should'st thou know! The birth with
Asuras
Brings into bondage. Be thou joyous,
Prince!
Whose lot is set apart for heavenly Birth.
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Two stamps there are marked on all living
men,
Divine and Undivine; I spake to thee
By what marks thou shouldst know the
Heavenly Man,
Hear from me now of the Unheavenly!
They comprehend not, the Unheavenly,
How Souls go forth from Me; nor how they
come
Back unto Me: nor is there Truth in these,
Nor purity, nor rule of Life. "This world
Hath not a Law, nor Order, nor a Lord,"
So say they: "nor hath risen up by Cause
Following on Cause, in perfect purposing,
But is none other than a House of Lust."
And, this thing thinking, all those ruined
ones--
Of little wit, dark-minded--give themselves
To evil deeds, the curses of their kind.
Surrendered to desires insatiable,
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Full of deceitfulness, folly, and pride,
In blindness cleaving to their errors, caught
Into the sinful course, they trust this lie
As it were true--this lie which leads to
death--
Finding in Pleasure all the good which is,
And crying "Here it finisheth!"
Ensnared
In nooses of a hundred idle hopes,
Slaves to their passion and their wrath, they
buy
Wealth with base deeds, to glut hot
appetites;
"Thus much, to-day," they say, "we gained!
thereby
Such and such wish of heart shall have its
fill;
And this is ours! and th' other shall be ours!
To-day we slew a foe, and we will slay
Our other enemy to-morrow! Look!
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Are we not lords? Make we not goodly
cheer?
Is not our fortune famous, brave, and
great?
Rich are we, proudly born! What other men
Live like to us? Kill, then, for sacrifice!
Cast largesse, and be merry!" So they
speak
Darkened by ignorance; and so they fall--
Tossed to and fro with projects, tricked,
and bound
In net of black delusion, lost in lusts--
Down to foul Naraka. Conceited, fond,
Stubborn and proud, dead-drunken with the
wine
Of wealth, and reckless, all their offerings
Have but a show of reverence, being not
made
In piety of ancient faith. Thus vowed
To self-hood, force, insolence, feasting,
wrath,
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These My blasphemers, in the forms they
wear
And in the forms they breed, my foemen
are,
Hateful and hating; cruel, evil, vile,
Lowest and least of men, whom I cast down
Again, and yet again, at end of lives,
Into some devilish womb, whence--birth by
birth--
The devilish wombs re-spawn them, all
beguiled;
And, till they find and worship Me, sweet
Prince!
Tread they that Nether Road.
The Doors of Hell
Are threefold, whereby men to ruin pass,--
The door of Lust, the door of Wrath, the
door
Of Avarice. Let a man shun those three!
He who shall turn aside from entering
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All those three gates of Narak, wendeth
straight
To find his peace, and comes to Swarga's
gate.
. . . . . . . . . . .
.[FN#33]
HERE ENDETH CHAPTER XVI. OF THE
BHAGAVAD-GITA,
Entitled "Daivasarasaupadwibhagayog,"
Or "The Book of the Separateness of the
Divine and Undivine."
CHAPTER XVII
Arjuna.
If men forsake the holy ordinance,
Heedless of Shastras, yet keep faith at heart
And worship, what shall be the state of
those,
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Great Krishna! Sattwan, Rajas, Tamas?
Say!
Krishna.
Threefold the faith is of mankind and
springs
From those three qualities,--becoming
"true,"
Or "passion-stained," or "dark," as thou
shalt hear!
The faith of each believer, Indian Prince!
Conforms itself to what he truly is.
Where thou shalt see a worshipper, that
one
To what he worships lives assimilate,
[Such as the shrine, so is the votary,]
The "soothfast" souls adore true gods; the
souls
Obeying Rajas worship Rakshasas[FN#34]
Or Yakshas; and the men of Darkness pray
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To Pretas and to Bhutas.[FN#35] Yea, and
those
Who practise bitter penance, not enjoined
By rightful rule--penance which hath its
root
In self-sufficient, proud hypocrisies--
Those men, passion-beset, violent, wild,
Torturing--the witless ones--My elements
Shut in fair company within their flesh,
(Nay, Me myself, present within the flesh!)
Know them to devils devoted, not to
Heaven!
For like as foods are threefold for mankind
In nourishing, so is there threefold way
Of worship, abstinence, and almsgiving!
Hear this of Me! there is a food which
brings
Force, substance, strength, and health, and
joy to live,
Being well-seasoned, cordial, comforting,
The "Soothfast" meat. And there be foods
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which bring
Aches and unrests, and burning blood, and
grief,
Being too biting, heating, salt, and sharp,
And therefore craved by too strong
appetite.
And there is foul food--kept from
over-night,[FN#36]
Savourless, filthy, which the foul will eat,
A feast of rottenness, meet for the lips
Of such as love the "Darkness."
Thus with rites;--
A sacrifice not for rewardment made,
Offered in rightful wise, when he who vows
Sayeth, with heart devout, "This I should
do!"
Is "Soothfast" rite. But sacrifice for gain,
Offered for good repute, be sure that this,
O Best of Bharatas! is Rajas-rite,
With stamp of "passion." And a sacrifice
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Offered against the laws, with no due dole
Of food-giving, with no accompaniment
Of hallowed hymn, nor largesse to the
priests,
In faithless celebration, call it vile,
The deed of "Darkness!"--lost!
Worship of gods
Meriting worship; lowly reverence
Of Twice-borns, Teachers, Elders; Purity,
Rectitude, and the Brahmacharya's vow,
And not to injure any helpless thing,--
These make a true religiousness of Act.
Words causing no man woe, words ever
true,
Gentle and pleasing words, and those ye
say
In murmured reading of a Sacred Writ,--
These make the true religiousness of
Speech.
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Serenity of soul, benignity,
Sway of the silent Spirit, constant stress
To sanctify the Nature,--these things make
Good rite, and true religiousness of Mind.
Such threefold faith, in highest piety
Kept, with no hope of gain, by hearts
devote,
Is perfect work of Sattwan, true belief.
Religion shown in act of proud display
To win good entertainment, worship, fame,
Such--say I--is of Rajas, rash and vain.
Religion followed by a witless will
To torture self, or come at power to hurt
Another,--'tis of Tamas, dark and ill.
The gift lovingly given, when one shall say
"Now must I gladly give!" when he who
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takes
Can render nothing back; made in due
place,
Due time, and to a meet recipient,
Is gift of Sattwan, fair and profitable.
The gift selfishly given, where to receive
Is hoped again, or when some end is
sought,
Or where the gift is proffered with a grudge,
This is of Rajas, stained with impulse, ill.
The gift churlishly flung, at evil time,
In wrongful place, to base recipient,
Made in disdain or harsh unkindliness,
Is gift of Tamas, dark; it doth not
bless![FN#37]
HERE ENDETH CHAPTER XVII. OF THE
BHAGAVAD-GITA,
Entitled "Sraddhatrayavibhagayog,"
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Or "The Book of Religion by the Threefold
Kinds of Faith."
CHAPTER XVIII
Arjuna.
Fain would I better know, Thou Glorious
One!
The very truth--Heart's Lord!--of Sannyas,
Abstention; and enunciation, Lord!
Tyaga; and what separates these twain!
Krishna.
The poets rightly teach that Sannyas
Is the foregoing of all acts which spring
Out of desire; and their wisest say
Tyaga is renouncing fruit of acts.
There be among the saints some who have
held
All action sinful, and to be renounced;
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And some who answer, "Nay! the goodly
acts--
As worship, penance, alms--must be
performed!"
Hear now My sentence, Best of Bharatas!
'Tis well set forth, O Chaser of thy Foes!
Renunciation is of threefold form,
And Worship, Penance, Alms, not to be
stayed;
Nay, to be gladly done; for all those three
Are purifying waters for true souls!
Yet must be practised even those high
works
In yielding up attachment, and all fruit
Produced by works. This is My judgment,
Prince!
This My insuperable and fixed decree!
Abstaining from a work by right prescribed
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Never is meet! So to abstain doth spring
From "Darkness," and Delusion teacheth it.
Abstaining from a work grievous to flesh,
When one saith "'Tisunpleasing!" this is
null!
Such an one acts from "passion;" nought of
gain
Wins his Renunciation! But, Arjun!
Abstaining from attachment to the work,
Abstaining from rewardment in the work,
While yet one doeth it full faithfully,
Saying, "Tis right to do!" that is "true " act
And abstinence! Who doeth duties so,
Unvexed if his work fail, if it succeed
Unflattered, in his own heart justified,
Quit of debates and doubts, his is "true"
act:
For, being in the body, none may stand
Wholly aloof from act; yet, who abstains
From profit of his acts is abstinent.
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The fruit of labours, in the lives to come,
Is threefold for all men,--Desirable,
And Undesirable, and mixed of both;
But no fruit is at all where no work was.
Hear from me, Long-armed Lord! the
makings five
Which go to every act, in Sankhya taught
As necessary. First the force; and then
The agent; next, the various instruments;
Fourth, the especial effort; fifth, the God.
What work soever any mortal doth
Of body, mind, or speech, evil or good,
By these five doth he that. Which being
thus,
Whoso, for lack of knowledge, seeth
himself
As the sole actor, knoweth nought at all
And seeth nought. Therefore, I say, if one--
Holding aloof from self--with unstained
mind
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Should slay all yonder host, being bid to
slay,
He doth not slay; he is not bound thereby!
Knowledge, the thing known, and the mind
which knows,
These make the threefold starting-ground
of act.
The act, the actor, and the instrument,
These make the threefold total of the deed.
But knowledge, agent, act, are differenced
By three dividing qualities. Hear now
Which be the qualities dividing them.
There is "true" Knowledge. Learn thou it is
this:
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.
There is imperfect Knowledge: that which
sees
The separate existences apart,
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And, being separated, holds them real.
There is false Knowledge: that which
blindly clings
To one as if 'twere all, seeking no Cause,
Deprived of light, narrow, and dull, and
"dark."
There is "right" Action: that which being
enjoined--
Is wrought without attachment,
passionlessly,
For duty, not for love, nor hate, nor gain.
There is "vain" Action: that which men
pursue
Aching to satisfy desires, impelled
By sense of self, with all-absorbing stress:
This is of Rajas--passionate and vain.
There is "dark" Action: when one doth a
thing
Heedless of issues, heedless of the hurt
Or wrong for others, heedless if he harm
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His own soul--'tis of Tamas, black and bad!
There is the "rightful"doer. He who acts
Free from self-seeking, humble, resolute,
Steadfast, in good or evil hap the same,
Content to do aright-he "truly" acts.
There is th' "impassioned" doer. He that
works
From impulse, seeking profit, rude and bold
To overcome, unchastened; slave by turns
Of sorrow and of joy: of Rajas he!
And there be evil doers; loose of heart,
Low-minded, stubborn, fraudulent, remiss,
Dull, slow, despondent--children of the
"dark."
Hear, too, of Intellect and Steadfastness
The threefold separation,
Conqueror-Prince!
How these are set apart by Qualities.
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Good is the Intellect which comprehends
The coming forth and going back of life,
What must be done, and what must not be
done,
What should be feared, and what should
not be feared,
What binds and what emancipates the soul:
That is of Sattwan, Prince! of
"soothfastness."
Marred is the Intellect which, knowing right
And knowing wrong, and what is well to do
And what must not be done, yet
understands
Nought with firm mind, nor as the calm
truth is:
This is of Rajas, Prince! and "passionate!"
Evil is Intellect which, wrapped in gloom,
Looks upon wrong as right, and sees all
things
Contrariwise of Truth. O Pritha's Son!
That is of Tamas, "dark" and desperate!
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Good is the steadfastness whereby a man
Masters his beats of heart, his very breath
Of life, the action of his senses; fixed
In never-shaken faith and piety:
That is of Sattwan, Prince! "soothfast" and
fair!
Stained is the steadfastness whereby a man
Holds to his duty, purpose, effort, end,
For life's sake, and the love of goods to
gain,
Arjuna! 'tis of Rajas, passion-stamped!
Sad is the steadfastness wherewith the fool
Cleaves to his sloth, his sorrow, and his
fears,
His folly and despair. This--Pritha's Son!--
Is born of Tamas, "dark" and miserable!
Hear further, Chief of Bharatas! from Me
The threefold kinds of Pleasure which there
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be.
Good Pleasure is the pleasure that endures,
Banishing pain for aye; bitter at first
As poison to the soul, but afterward
Sweet as the taste of Amrit. Drink of that!
It springeth in the Spirit's deep content.
And painful Pleasure springeth from the
bond
Between the senses and the sense-world.
Sweet
As Amrit is its first taste, but its last
Bitter as poison. 'Tis of Rajas, Prince!
And foul and "dark" the Pleasure is which
springs
From sloth and sin and foolishness; at first
And at the last, and all the way of life
The soul bewildering. 'Tis of Tamas, Prince!
For nothing lives on earth, nor 'midst the
gods
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In utmost heaven, but hath its being bound
With these three Qualities, by Nature
framed.
The work of Brahmans, Kshatriyas, Vaisyas,
And Sudras, O thou Slayer of thy Foes!
Is fixed by reason of the Qualities
Planted in each:
A Brahman's virtues, Prince!
Born of his nature, are serenity,
Self-mastery, religion, purity,
Patience, uprightness, learning, and to
know
The truth of things which be. A Kshatriya's
pride,
Born of his nature, lives in valour, fire,
Constancy, skilfulness, spirit in fight,
And open-handedness and noble mien,
As of a lord of men. A Vaisya's task,
Born with his nature, is to till the ground,
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Tend cattle, venture trade. A Sudra's state,
Suiting his nature, is to minister.
Whoso performeth--diligent, content--
The work allotted him, whate'er it be,
Lays hold of perfectness! Hear how a man
Findeth perfection, being so content:
He findeth it through worship--wrought by
work--
Of Him that is the Source of all which lives,
Of HIM by Whom the universe was
stretched.
Better thine own work is, though done with
fault,
Than doing others' work, ev'n excellently.
He shall not fall in sin who fronts the task
Set him by Nature's hand! Let no man leave
His natural duty, Prince! though it bear
blame!
For every work hath blame, as every flame
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Is wrapped in smoke! Only that man attains
Perfect surcease of work whose work was
wrought
With mind unfettered, soul wholly subdued,
Desires for ever dead, results renounced.
Learn from me, Son of Kunti! also this,
How one, attaining perfect peace, attains
BRAHM, the supreme, the highest height of
all!
Devoted--with a heart grown pure,
restrained
In lordly self-control, forgoing wiles
Of song and senses, freed from love and
hate,
Dwelling 'mid solitudes, in diet spare,
With body, speech, and will tamed to obey,
Ever to holy meditation vowed,
From passions liberate, quit of the Self,
Of arrogance, impatience, anger, pride;
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Freed from surroundings, quiet, lacking
nought--
Such an one grows to oneness with the
BRAHM;
Such an one, growing one with BRAHM,
serene,
Sorrows no more, desires no more; his
soul,
Equally loving all that lives, loves well
Me, Who have made them, and attains to
Me.
By this same love and worship doth he
know
Me as I am, how high and wonderful,
And knowing, straightway enters into Me.
And whatsoever deeds he doeth--fixed
In Me, as in his refuge--he hath won
For ever and for ever by My grace
Th' Eternal Rest! So win thou! In thy
thoughts
Do all thou dost for Me! Renounce for Me!
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Sacrifice heart and mind and will to Me!
Live in the faith of Me! In faith of Me
All dangers thou shalt vanquish, by My
grace;
But, trusting to thyself and heeding not,
Thou can'st but perish! If this day thou
say'st,
Relying on thyself, "I will not fight!"
Vain will the purpose prove! thy qualities
Would spur thee to the war. What thou dost
shun,
Misled by fair illusions, thou wouldst seek
Against thy will, when the task comes to
thee
Waking the promptings in thy nature set.
There lives a Master in the hearts of men
Maketh their deeds, by subtle
pulling--strings,
Dance to what tune HE will. With all thy soul
Trust Him, and take Him for thy succour,
Prince!
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So--only so, Arjuna!--shalt thou gain--
By grace of Him--the uttermost repose,
The Eternal Place!
Thus hath been opened thee
This Truth of Truths, the Mystery more hid
Than any secret mystery. Meditate!
And--as thou wilt--then act!
Nay! but once more
Take My last word, My utmost meaning
have!
Precious thou art to Me; right well-beloved!
Listen! I tell thee for thy comfort this.
Give Me thy heart! adore Me! serve Me!
cling
In faith and love and reverence to Me!
So shalt thou come to Me! I promise true,
For thou art sweet to Me!
And let go those--
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Rites and writ duties! Fly to Me alone!
Make Me thy single refuge! I will free
Thy soul from all its sins! Be of good
cheer!
[Hide, the holy Krishna saith,
This from him that hath no faith,
Him that worships not, nor seeks
Wisdom's teaching when she speaks:
Hide it from all men who mock;
But, wherever, 'mid the flock
Of My lovers, one shall teach
This divinest, wisest, speech--
Teaching in the faith to bring
Truth to them, and offering
Of all honour unto Me--
Unto Brahma cometh he!
Nay, and nowhere shall ye find
Any man of all mankind
Doing dearer deed for Me;
Nor shall any dearer be
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In My earth. Yea, furthermore,
Whoso reads this converse o'er,
Held by Us upon the plain,
Pondering piously and fain,
He hath paid Me sacrifice!
(Krishna speaketh in this wise!)
Yea, and whoso, full of faith,
Heareth wisely what it saith,
Heareth meekly,--when he dies,
Surely shall his spirit rise
To those regions where the Blest,
Free of flesh, in joyance rest.]
Hath this been heard by thee, O Indian
Prince!
With mind intent? hath all the ignorance--
Which bred thy trouble--vanished, My
Arjun?
Arjuna.
Trouble and ignorance are gone! the Light
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Hath come unto me, by Thy favour, Lord!
Now am I fixed! my doubt is fled away!
According to Thy word, so will I do!
Sanjaya.
Thus gathered I the gracious speech of
Krishna, O my King!
Thus have I told, with heart a-thrill, this
wise and wondrous thing
By great Vyasa's learning writ, how
Krishna's self made known
The Yoga, being Yoga's Lord. So is the high
truth shown!
And aye, when I remember, O Lord my
King, again
Arjuna and the God in talk, and all this holy
strain,
Great is my gladness: when I muse that
splendour, passing speech,
Of Hari, visible and plain, there is no tongue
to reach
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My marvel and my love and bliss. O
Archer-Prince! all hail!
O Krishna, Lord of Yoga! surely there shall
not fail
Blessing, and victory, and power, for Thy
most mighty sake,
Where this song comes of Arjun, and how
with God he spake.
HERE ENDS, WITH CHAPTER XVIII.,
Entitled "Mokshasanyasayog,"
Or "The Book of Religion by Deliverance
and Renunciation,"
THE BHAGAVAD-GITA.
[FN#1] Some repetitionary lines are here
omitted.
[FN#2] Technical phrases of Vedic religion.
[FN#3] The whole of this passage is highly
involved and difficult to
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render.
[FN#4] I feel convinced sankhyanan and
yoginan must be transposed
here
in sense.
[FN#5] I am doubtful of accuracy here.
[FN#6] A name of the sun.
[FN#7] Without desire of fruit.
[FN#8] That is,"joy and sorrow, success
and failure, heat and cold,"&c.
[FN#9] i.e., the body.
[FN#10] The Sanskrit has this play on the
double meaning of Atman.
[FN#11] So in original.
[FN#12] Beings of low and devilish nature.
[FN#13] Krishna.
[FN#14] I read here janma, "birth;" not
jara,"age"
[FN#15] I have discarded ten lines of
Sanskrit text here as an
undoubted
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interpolation by some
Vedantist
[FN#16] The Sanskrit poem here rises to an
elevation of style and
manner
which I have endeavoured to mark by
change of metre.
[FN#17] Ahinsa.
[FN#18] The nectar of immortality.
[FN#19] Called "The Jap."
[FN#20] The compound form of Sanskrit
words.
[FN#21] "Kamalapatraksha"
[FN#22] These are all divine or deified
orders of the Hindoo Pantheon.
[FN#23] "Hail to Thee, God of Gods! Be
favourable!"
[FN#24] The wind.
[FN#25] "Not peering about,"anapeksha.
[FN#26] The Calcutta edition of the
Mahabharata has these three
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opening
lines.
[FN#27] This is the nearest possible
version of
Kshetrakshetrajnayojnanan
yat tajnan matan mama.
[FN#28] I omit two lines of the Sanskrit
here, evidently interpolated by
some Vedantist.
[FN#29] Wombs.
[FN#30] I do not consider the Sanskrit
verses here-which are somewhat
freely rendered--"an attack on the authority
of the Vedas," with Mr
Davies,
but a beautiful lyrical episode, a new
"Parable of the fig-tree."
[FN#31] I omit a verse here, evidently
interpolated.
[FN#32] "Of the Asuras,"lit.
[FN#33] I omit the ten concluding shlokas,
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with Mr Davis.
[FN#34] Rakshasas and Yakshas are
unembodied but capricious beings
of
great power, gifts, and beauty, same times
also of benignity.
[FN#35] These are spirits of evil wandering
ghosts.
[FN#36] Yatayaman, food which has
remained after the watches of the
night. In India this would probably "go
bad."
[FN#37] I omit the concluding shlokas, as
of very doubtful authenticity.
End of the Project Gutenberg etext, The
Bhagavad-Gita, translated
by Sir Edwin Arnold
Page 221IN
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