OM CHAPTER - 1 

KRISHNAYA THUBHYAM NAMA : 

HARE RAMA HARE RAMA , RAMA RAMA HARE HARE ; HARE KRISHNA HARE KRISHNA , KRISHNA SRIMAD BHAGAVATH GITA ! OMSRI VIGNESVARAYA NAMA : !

DEDICATION

So have I read this wonderful and spirit thrilling - speech ,

By Krishna and the 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 

CHAPTER ONE  

THE DISTRESS OF ARJUNA 

Dhrutharashtra :

Ranged thus for battle on the sacred plain – On Kurukshethra – say Sanjaya ! Say – What wrought my people , and the Pandavas ?

Sanjaya :- 

When he beheld the host of pandavas , Raja Dhuryodhana to Dhrona drew ,

and spake these words : “ Ah , Guru ! see this line , how vast it isof Pandu fighting – men ,

embattled by the son of Dhrupsdha , thy scholor in the War ! Therein stand ranked 

Chiefs like Arjuna like to Bhima chiefs , Benders of bows ; Virata , yuyudhan , 

Dhrupada , eminent upon his car , Dhrishtakehu , Chekitan , Kasi’s stout lord ,

Purujit , Kunthibhoj , and saiva with Yudhamanyu and Utthamauj ,

Subhadra’s child and Dhrupadi’s, -- all famed , all mounted on their shining chariots !

On our side , too – thou best of Brahmans ! see , excellent chiefs , commanders of my line !

Whose names I joy to count ; thyself the first , then Bhishma , Karna , kripa fierce in light ,

Vikarna , Aswatthaman ; next to these strong Saumadatti , with full many more ;

Valiant and tried , ready this to die ; for me their king , each with his weapon grasped ,

Each skill full in the field . Weakest --- meseems ---our battle shows , where Bhishma holds command,

And Bhima fronting him , something too strong ! Have care our captains nigh to Bhishma’s ranks !

Prepare what help they may ! Now , blow my shell ! “

Then , at the signal of the aged king , with blare to wake the blood , rolling around ,

Like to a lion’s roar , the trumpeter blew the great conch ; and , at the noise of it ,

Trumpets & drums , cymbals & 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 battleshells , 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 loudgift ; Bhima , the terrible -- Wolf – bellied Bhima - blew a long 

Reed conch ; And yudhistira , Kunthi’s blameless son , winded a mighty shell , “ Victory’s 

Voice ; “ And Nakula blew shrill upon his conch , named the “ Sweet - Sounding ,” 

Sahadev , on his called the “ Gem – Bedecked , “ and , Kasi’s Prince on his .

Sikhandi on his car , Dhrushtadhumnan , Virata , Sathyaki the unsubdued , 

Dhrupada , with his sons , ( O , Lord of Earth ! ) , long armed Subhadhra’s children , 

All blew loud , so that the clangour shook their foemen’s hearts ,

With quaking Earth and thundering Heaven , then’twas----

Beholding Dhrutharashtra’s battle set , weapons un sheathing , bows drawn forth , the War

Instant to break ----- Arjun , whose ensign - badge was Hanuman the Monkey , spake this thing 

To Krishna , the divine , his Charioteer : “ Drive , Dauntless one ! To yonder open ground 

betwixt the Armies ; I would see more nigh ; those who will fight with us , those we must slay to – day , in War’s arbitrament ; for , sure , on blood shed all are bent who throng this plain , obeying Dhrutharashtra’s sinful son ; “ Thus , by Arjuna played , ( O Bharatha ! ) Between the hosts 

that heavenly Charioteer , drove the bright car , reigning its milk white steeds 

where Bhishma led , and , Drona , and , their Lords . “ See ! “ spake he to Arjuna , 

“ Where they stand , thy kindred of the Kurus :” And the Prince marked on each hand , 

The kinsmen of his house , Grandsires & sires , uncles & brothers , and sons , and cousins , 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 Gandeev , the goodly bow ; a fever burns my skin 

To parching ; hardly may I stand ; the life within me to swim and faint ;

Nothing do I foresee save woe & wail ! It’s not good , O Keshav !nought of good 

can spring from mutual slaughter ! Lo , I hate triumph & domination , wealt 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 , sons , brothers and Fathers – in – Law , elders & friends ! Shal I deal death on these , eventhough they seek to slay us ? Not one blow .

O Madhusudhan ! will I strike to gain the rule of all three worlds ; then how much less

To seize an Earthly kingdom ! Killing these must breed out 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 Dhrutharashtra , and our kin ;

What peace could come of that , O Madhava ? 

For , if indeed , blinded by lust and wrath , these cannot see , the sin of 

Kingly lines o’erthrown and kinsmen slain , how should not we , who see , 

Shun such a crime ----We who perceive the guilt and feel the shame ----

O Thou Delight of Men , Janardhana ? 

By overthrow of houses perisheth their sweet continous house hold piety , 

and – rites neglected , piety extinct --- enters impiety upon that home ; 

its women grow unwoumaned , whence their 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 van death - water .1

So teach our holy hymns . Thus if we slay 

Kins folk and friends for love of Earthly power ,

Ahovat ! what an evil fault it were! 

Better I dream it , if my kinsmen strike , 

To face them weaponless , and bear 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 , a sick at heart . 

HERE ENDETH CHAPTER ONE OF THE BHAGAVD - GITA 

ARJUN VISHAD , THE DISTRESS OF ARJUNA 

1 some repetitionary lines are here omitted . 

Chapter two to be continued .

KRISHNAYA THUBHYAM NAMA : 

HARE RAMA HARE RAMA , RAMA RAMA HARE HARE ; HARE KRISHNA HARE KRISHNA , KRISHNA SRIMAD BHAGAVATH GITA ! OMSRI VIGNESVARAYA NAMA : !

DEDICATION BHAGAVAD – GITA 

So have I read this wonderful and spirit thrilling - speech ,

By Krishna and the 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 

CHAPTER 2 :- SANKYA YOGA : BOOK OF DOCTRINES . 

Sanjaya 

Him, filled with such compassion and such grief , with eye tear dimmed ,

Despondent , in stern words , The Driver , madhusudhan , thus addressed :

Krishna

How has 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 dhrona --- 

O thou Chief ! --- Both worshipful , both honourable men ?

Better to live on beggar’s bread , with those we love alive , 

Than taste teir blood in rich feasts spread , and guilty 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 doublings tossed , my thoughts --- distracted --- turn 

To Thee , the Guide reverence most , that I may counsel learn :

I know not what would heal the grief burned into soul & 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 Bharatha !)

While the Prince wept despairing ‘ twixt those hosts , 

Krishna Made an answer in divinest verse : 

Krishna 

Thou grievest where no grief should be ! Thou speak’st words tackling 

Wisdom ! For the wise in heart mourn not for those that live , nor those that die !

Nor I , nor thou nor anyone of these ever was not , nor ever will not be 

For ever and for ever afterwards all, that doth live lives always ! To man’s frame 

As there come infancy and youth and age , so come there raisings – up 

And layings – down of other and of other life – abodes ,

Which the wise know , and fear not . This that irks – Thy sense – life , thrilling to the elements ---

Bringing thee heat and cold , sorrows & joys , ‘t is 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 !

Can never cease to be ; that which is not will not exist . 

To see this trith of both is theirs who part essence from accident , 

Substance from shadow . Indestructable , learn Thou ! The life is spreading 

Life through all ; It cannot anywhere , by any means ,

Be anywise diminished , stayed , or changed . But for these fleeting frames

Which it informs with spirit deathless , endless , infinite , They perish .

Let them perish , Prince ! and fight ! He who shall say 

“ Lo ! I have slain a man ! “ He who shall think “ Lo ! I am slain ! those both 

Know Naught ! Life cannot slay . Life is not slain ! 

Never the spirit was born ;the spirit shall cease to 

be never ; 

Never was time it was not ; End and Beginning are

dreams ! 

Birthless and deathless and Changeless remainth 

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 one layeth 

His worn – out robes away , 

And , taking new ones , sayeth , 

“ These will I wear to-day ! “ 

So putteth by the sprit 

Lightly its grab 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 whither 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 declaired ! 

How wilt thou then --- knowing it so , ---- when thou shouldst not grieve ? 

How , if thou hearest that the man new – dead is like the man new-born ,

Still living man --- one same existent Spirit --- Wilt thou weep ? 

The end of birth is death ; the end of death is birth : This is ordained !

And mourns 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 everyone ! Nor wotteth man this , what a marvel It is ,

When seeing , and saying , and hearing are done ! This life within all living things my Prince ! 

Hides beyond harm ; scorn thou to suffer , the , for tha 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 the joy battle – comes , as now ,

Glorious and fair , unsought ; opening for him a gateway unto Heav’n .

But it thou shunn’st this honourable field – Kshathriya – if knowing thy duty 

And thy task , thou bidd’st duty and task go by – that shall be sin !

And those to come shall speak thee infamy from age to age ; but infamy is worse 

For men of noble blood to bear than death ! The chiefs upon their battle chariots 

Will deem’t was feat that drove thee from the fray . One of those 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 grieviously 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 Kunthi ! 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 shall not sin ! 

Thus far I speak to thee as from the “ Sankya “- unspiriually –

Hear now the deeper teaching of the yog , which holding understanding , 

thou shall 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 who extol the letter of their Vedhas , saying “ This 

Is all we have or need ;” being weak at heart with wants , seekers of Heaven : 

Which comes – they say – as fruit of good deeds done ; “ promising men 

Much profit in new births for works of faith ; in various rites abounding ; 

Following whereon Large merit shall accrue towards wealth and power ;

Albeit , who wealth and power do most desire least fixity of soul have such ,

Least hold on Heavenly meditation . Much these teach , from Veds ,

Concerning the “ three qualities ; “ but thou be free of the “ three qualities , “

Free of the “ pairs of opposites ,” 1 and free from that sad righteousness 

Which calculates ; self - ruled , Arjuna ! simple satisfied !2 Look ! like as 

When a tank pours water forth to suit all needs , so do these Brahmans draw 

Texts 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 & merit ; equable 

In good or evil ; equability is yog , is piety ! 

Yet the right act 

Is less , far less , than the right – thinking mind . Seek refuge in thy soul ;

Have there thy Heaven ! Scorn them that follow virtue for her gifts ! 

The mind of pure devotion – even here – Casts equally aside good deeds & bad , 

Passing above them . Unto pure devotion 

1 – Technical phrases of Vedic religion .

2 – The whole of this passage is highly involved & difficult to render . 

Devote thyself ; with perfect meditation comes perfect act , and the 

Right hearted rise – More certainly because they seek no gain –

Forth from tha bands of body , step by step , To highest seats of bliss .

When thy firm soul hath shaken off those tangled oracles which 

Ignorantly guide , then shall it soar to high neglect of what’s denied or said ,

This way or that way , in doctrinal writ . Troubled no longer by the priestly lore , 

Safe shall it live , and sure ; steadfastly bent on meditation . This is yog – and peace ! 

Arjuna 

What is his mark who hath that steadfast heart , confirmed in holy meditation ? How

Know we his speech , Keshava ? Sits he , moves he like other men ? 

Krishna 

When one , O Pritha’s son – Abandoning desires which shake the mind ---

Finds in his soul full comfort for his soul , he hath attained the yog – that man 

Is such ! In sorrows not dejected , and in joys not overjoyed ; dwelling outside 

The stress of passion , fear , and anger ; fixed in calms of lofty contemplation ;

Such an one is Muni, is the Sage the true Recluse ! He who to none and 

Nowhere overbound By ties of flesh , takes evil things and good 

Neither desponding nor exulting , such bears wisdom’s plainest mark !

He who shall draw as the wise tortoise draws its four feet safe 

Under its shield , his five frail senses back under 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 Kunthi ! 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 

Conquor this , and sit on Me intent . That man alone is wise who keeps the 

Mastery of himself ! If one ponders on objects of the sense , there springs 

Attraction ; From attraction grows desire, desire flames to fierce passion 

Passion breeds recklessness ; then the memory – all betrayed – 

Lets noble purpose go , and saps the mind , till purpose , mind and man are 

All undone . But if one deals with objects of the sense not loving and not hating ,

Making them serve his free soul , which rests serenely lord , lo ! such a man comes 

To tranquility shall rise the end & healing of his earthly pains , since the will governed 

Sets the soul at peace . The soul of the ungoverned is not his , nor hath he knowledge

Of himself ; which lacked , how grows serenity ? and wanting that , whence shall he hope 

For happiness ? 

The mind That gives itself to follow shows of sense seeth its helm 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 away by things of sense –

Only with him who holds his mastery , shows wisdom perfect . What is 

Midnight – gloom to unenlightened souls shines wakeful day 

Is known for night of ignorance , to his true – seeing eyes . Such is the 

Saint ! And like the ocean day by day receiving floods from all lands , 

Which never overflows ; its boundary – line not leaping and not leaving ,

Fed by the rivers , but unswelled by those ; --so is the perfect one ! To his 

Soul’s ocean the world of sense pours streams of witchery , they 

Leave him as they find without commotion , taking their tribute 

But remaining sea . Yea ! 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 tranquility ! O Partha’s son ! 

That’s the state of Brahm ! these rest no dread 

When that last step is reached ! Live where he will , 

Die when he may , such passeth from all ‘plaining ,

To blest Nirvana with the Gods , attaining . 

HERE ENDETH CHAPTER TWO OF BHAGVATH – GITA , 

SANKHYA YOGA , THE BOOK OF DOCTRINES 

JAYA JAYA SANKARA ; HARA HARA SANKARA !

OM

KRISHNAYA THUBHAYAM NAMA: ! OM SRI GURUBHYO NAMA : !

THE SONG CELTIAL

SRIMAD BHAGAVAD GITA

SIR EDWIN ARNOLD

DEDICATION

So have T read this wonderful and spirit thrilling speech ,

By Krishna and Prince Arjun held , discoursing each with each ;

So have I writ its wisdom here, ---its hidden mistery ,

For England; O our India! as dear to me as She !

EDWIN ARNOLD

CHAPTER THREE

KARMA YOGA , VIRTUE IN WORK

Arjuna

Thou whom all mortals praise , Janardhana ! If meditation be a nobler thing

Than action , wherefore , then , great Keshava ! Dost thou impel me to this

Dreadful fight ? Now am I by thy doubtful speech disturbed ! Tell me one thing ,

And tell me certainly ; by what road shall I find the better end ?

Krishna

I told thee , blameless Lord ! there be two paths shown to this world ; Two

Schools of Wisdom . First the Sankya’s, which doth save ina way of works

Prescribed 1 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

(1- I feel convinced sankyanan and yoginan must be transposed here in sense. )

By mere renouncements unto perfectness . Nay , and no jot of time , rests any

Actionless ; his nature’s law compels him , even unwilling , into act ;

{ For thought is act infancy } . He who sits Suppressing all the instruments of flesh,

Yet in his idle heart thinking on them , plays the inept and guilty hypocrite :

But he who , with strong body serving mind , gives up his mortel 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

The heavenly purpose . Spake Prajapathi –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 Kamadhuk , your Cow of plenty ,’ giving back her milk

Of all abundance . Worship the gods 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 it 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 tto help the rolling wheels of this world ,

Glutting his idle sense , lives a lost of life , shameful & vain . Existing for himself ,

Self – concentrated , serving self alone , no part hath he in aught ; nothing achieved ,

Naught wrought or unwrought toucheth him ; no hope or help for all the living

things of earth depends from him .1 Therefore , thy task prescribed .

With spirit unattached gladly perform , Since in performance of plain duty man

{ 1 – I am doubtful of accuracy here .}

Mounts to highest bliss . By works alone Janak and ancient saints reached

Blessednesss! Moreover for uploading of thy kind , action thou should’st embrace .

What the wise choose the unwise people take ; what men do the multitude will

Follow . Look on me , thoeu son of Partha ! in three wide worlds I am not bound

To any toil , no height awaits to scale , no gift remain sto 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 from good ,

And I should break earth’s order and commit her offspring unto ruin , Bharatha !

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 eachplay his part in all

He finds to do , with unyoked soul . All things are everywhere by nature wrought

In interaction of the qualities . 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

Centered inwardly , seeking no profit , satisfied , serene , heedless of issue –fight !

They who shall keep my ordinance thus , the wise and willing hearts ,

Have quittance from all issue of their acts ; But those who disregard

My ordinance , thinking they know , know naught , 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 better , than one do his own task as he may

Even though he fail , than take tasks not his own , though they seem good .

To die performing duty is no ill ; but who seeks other roads shall wander still .

Arjuna

Yet tell me , Teacher ! by what force doth man go to his ill , unwilling ;

As if one pushed him that evil path ?

Krishna

Kama it is ! Passion it is born of the Darkness , which pusheth him . Mighty

Of appetite , sinful and strong is this ! – man’s enemy ! as smoke blots the

White fire , as clinging rust mars the bright mirror , as the womb surrounds

The babe unborn , so is the world of things Foiled , soiled , enclosed in this

Desire of flesh . The wise fall caught in it ; the unresting foe it is of wisdom ,

Wearing countless forms , fair but deceitful subtle as flame . sense , mind ,

And reason – these , O kunthi’s Son ! are booty for it ; in its play with these

It madens man , beguiling , blinding him . Therefore , thou noblest child of Bharatha !

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’erall the ruling Soul .

Wherefore perceiving Him who reigns supreme ,

Put forth full force of Soul in thy own soul !

Fight ! vanquish foes and doubts , dear Hero ! slay

What haunts thee in fond shapes , and would betray !

HERE ENDETH CHAPTER THREE OF THE

BHAGAVAD – GITA ,

KARMA YOGA , VIRTUE IN WORK

OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER 4 GNANA YOGA , THE PATH OF KNOWLEDGE

Krishna

This deathless yoga , this deep union , I taught Vaivaswatha , * the lord of

Light ; Vaivaswatha to Manu gave it ; he to Ikshvaku ; so passed it down

The line of all my royal rushis . Then , with years , the truth grew dim and

Perished , noble Prince ! Now , once agin to thee it is declared ----

This ancient lore , this mystery supreme – seeing I find thee votary

And friend .

Arjuna

Thy birth , dear Lord , was in these later days , and bright

Vaivawatha’s preceded time !How shall I comprehend this thing thou sayest ,

“ From the beginning it was I who taught ?”

* Name of the Sun

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 Bharatha ! When wickedness

Is strong , I rise , from age to age , and take visible shape , and move a man with men ,

Succouring the good , thrusting the evil back , and setting Virtue on her seat again.

Who knows the true 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 there 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 unto my path ; those souls which seek reward for woks 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 woks soil not my essence , being works wrought uninvolved .* Who knows me acting thus

Unchained by action , action binds not him ; and , so perceiving all those saints of old

Worked , seeking for deliverance . Work thou as , in the days gone by thy fathers did .

Thousayst , perplexed , It hath been asked before by singers and sages , What is act ,

And what inaction ? “ I will teach thee this , and , knowing , thou shalt learn which work doth save

Needs 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 !

*without desire of fruit .

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 –

Subdueing self – rejecting outward impulse – yielding up to body’s need nothing save body ,

dwells sinless amid all sin , which equal calm taking what may befall , by grief unmoved ,

Unmoved by joy , unenvyingly ; the same in good and evil fortunes ; no wise 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 of sacrifice ,

Which passeth purely into ash and smoke consumed upon the altar ! All is then God !

The sacrifice is Brahm , the ghee and gain are Brahm , the flesh it eats is Brahm , And ,

Unto Brahm attaineth he Who , in such office , meditates on Brahm . Some voteries

There be who serve the gods with flesh and altar – smoke ; but other some who

Lighting subtler fires , make purer rite with will of worship . Of the which be they

Who , in white flame of continence , consume joys of the sense , delights of eye and ear ,

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 breath it forth to waft the heart on high , governing the ventage of each entering air

Lest one sigh pass which helpeth not the soul : and they who , day by day denying needs ,

Lay life itself upon the altar – flame , burning the body van . Lo ! all these keep

The rite of offering , as 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 wealthy , since gifts’ worth –

O my Prince ! lies in the mind which gives , the will that serves : and these are gained by

Reverence , by strong search , by humble heed of those who see the Truth and teach it .

Knowing truth , thy heart no more will ache with error , for the Truth shall show

All things subdued to the , 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 there to in all this world , and he who seketh it shall find it ---

In himself . Believing he receives it when the soul masters itself , and cleaves to Truth ,

And comes -- 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 no happiness for whoso doubts . He that ,

Being self contained , hath vanquished doubt , disporting 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 Bharatha !

This doubt that binds thy heart beats ! cleave the bond Born of thy ignorance ! Be bold & wise !

Give thyself to the field with me ! Arise !

JAYA JAYA SANKARA ; HARA HARA SANKARA .

HERE ENDETH CHAPTER FOUR OF

THE BHAGAVAD – GITA ,

JNANA ( GNANA ) YOGA , THE PATH OF KNOWLEDGE

OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER FIVE

Arjuna

Yet , Krishna ! at 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 holiness is well and both conduct to bliss supreme ;

But of these twain the better way is his who working piously refrainteh not .

That is the true renouncer , firm and fixed , who -- seeking naught , rejecting

Naught – dwells proof against the “ opposites . “ * O valiant Prince ! In doing such

Breaks from all deed : ‘Tis the new scholar talks as they were two , This Sankya and

* “ joy and sorrow success and failure heat and cold ,” & c .

Yoga : wise men know who husbands one plucks golden fruit of both ! The region of

High rest which Sankyans reach yogins attain . Who sees these twain as one sees with

Eyes ! Yet such abstraction , Chief !is hard to win without much holiness . Whoso is fixed

In holiness , self - ruled , pure hearted , lord of senses and of self , lost in the common life

Of all which lives -- a “ yogayukt “ --- he is a saint who wends straightway to Brahm . Such

An one is not touched by taint of deeds . “ Nought of myself I do ! “ thus will he think ---

Who holds the truth of truths --- in seeing , hearing , touching , smelling ; when

He eats or goes , or breathes ; slumbers of talks , holds fast or loosens open 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 word of

Sense can no more stain his soul than waters mar th’ enameled 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 fastene down . the embodied sage withdrawn within his soul ,

At every act sits godlike in “ the town which hath nine gate ways , “ * neither doing aught

Nor causing any deed . This world’s Lord makes neither the work , nor passion for the work ,

Nor lust for fruit of work , the man’s own self pushes to these ! The Master of this World

Takes on himself the good or evil deeds of no man --- dwelling beyond ! Mankind errs here

By folly , darkening knowledge . But for whom that darkness of the soul is chased by light ,

Splendid and clear shines manifest the Truth as if a sun of wisdom sprang to shed

Its beams of dawn . Him meditating still , Him seeking , with Him blended stayed on Him ,

The souls illuminated take that road which hath no turning back ---- their sins flung off

By strength of faith . { Who will may have this Light ; who hath it sees .} To him who wisely

Sees the Brahman with his scrolls and sanctities , the cow , the elephant , the unclean dog ,

The out cast gorging dog’s meat , are all one .

*- i.e. the body .

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 , stay on Brahma , still

Constant let each abide ! The sage whose soul from outer contacts , in himself

Finds bliss ; to Brahma joined by piety , his spirit tastes eternal peace . The joys

Springing from sense – life are but quickening wombs which breed sure griefs :

Those joys begin and end ! The wise mind takes no pleasure , Kunti’s Son !

In such as those ! But if a man shall learn , even while he lives and bears his body’s chain ,

To master lust and anger , he is blest ! he is the Yuktha ; he hath happiness ,

Contentment , light , within : his life is merged in Brahma’s life ; he doth Nirvana touch !

Thus go the Rushis 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 piece of God ; and all those live

Who pass their days excemt from greed and wrath , subduing self and senses , Knowing

The Soul ! the saint who shuts out side his placid soul all touch of letting no contact through ;

Whose quiet eyes gaze straight from fixed brows , whose outward breath and inward

Breath are drawn equal and slow through nostrils still and close ; that one – with organs

Heart and mind constrained , bent on deliverance having put away passion and fear

And rage ;-- hath , even now , obtained deliverance , ever and ever freed .

Yea ! for he knows Me Who am He that heeds the sacrifice and worship ,

God revealed; and he who heeds not being Lord of Worlds ,

Lover of all that lives , God unrevealed ,

Wherein who will shall find surety and shield!

JAYA JAYA SASNKARA ; HARA HARA SANKARA !

HERE ENDS CHAPTER FIVE OF THE

BHAGAVAD – GITA ,

KARMA SANYASA YOGA , THE PATH OF RENUNCIATION

BHAGAVATH GITA.

OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - SIX – THE PATH OF SELF REASTRAINT

Krishna

Therefore , who doeth work rightful to do , not seeking gain from work , that man ,

O Prince ! Is Sanyasi and Yogi --- both in one and he is neither who lights not the flame

Of sacrifice ,nor setteth hand to task . Regard as true renouncer him that makes ,

Worship by work , for who renounceth not works not as Yogin . So is that well said :

“ By works the votary doth rise to faith , and saitship is the ceasing from all works ; “

Because the perfect Yogin acts – but acts unmoved by passions and unbound by deeds ,

Setting result aside . Since soul that is self 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 Self .* The sovereign Soul of him who lives – self governed at peace

Is centered in itself , taking alike , pleasure and pain ; heat ; cold ; glory and shame .

He is the Yogi , he is Yuktha , glad with joy of light and truth ; dwelling apart

Upon a peak with senses subjugate where to the cold , 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 .

Sequesters 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 ,

*The Sanskrit has this play on the double meaning of Athman .

Nor yet too low , --- let him abide , his goods a coth , a deerskin , and the Kusa – grass .

There , setting hard his mind upon The One , restraining heart and senses , silent , calm ,

Let him accomplish Yoga , and achieve pureness of soul , holding immovable

Body and neck and head , his gaze absorbed , upon his nose end * rapt from all around ,

Tranquil in spirit , free of fear , intent upon his Brahmacharya vow , devout ,

Musing on Me , lost in thought of Me .That Yogin , so devoted , so controlled ,

Comes to the peace beyond , -- My peace , the peace of high Nirvana !

But for earthly needs Religion is not his too much fasts

Or too much feasts , nor his who sleeps away an idle mind ; nor his who wears to waste

His strength in vigils . nay , Arjuna ! 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

*So in original .

When the man ,

So living , centres on his soul the thought straightly restrained --- untouched internally

By stress of sense --- then is he Yuktha . See ! Steadfast a lamp burns sheltered

From the wind ; such is the likeness of the Yogi’s mind , shut from sense – storms

And burning bright to Heaven . When mind broods placid , soothed with holy wont ;

When self contemplates self , and in itself hath comfort ; when it knows the nameless

Joy beyond all scope of sense , revealed to soul --- only to soul ! and , knowing , wavers not ,

True to the farther truth ; when holding this , it deems no other treasure comparable ,

But harboured there , cannot be stirred or shook by any gravest grief , call that state “ Peace , “

That happy severance Yoga ; call that man the Perfect Yogin !

Steadfastly the will must toil thereto , till efforts end in ease ,

And thought has passed from thinking . Shaking off all longings bred by dreams of

Fame and gain , shutting the doorways of the senses close with watchful ward ;

So step by step , it comes to gift of peace assured and heart assuaged , when the

Mind dwells self – wrapped , and the soul broods cumberless . But , as often as the heart

Breaks --- wild and wavering --- from control , so oft let him re - curb it , let him rein it back

To the soul’s governance ; for perfect bliss grows only in the bosom tranquilised , 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 wit Brahma . He so vowed , so blended sees the Life – Soul resident

In all things living , and all living things in that Life – Soul contained . And whoso thus

Discerneth Me in all , and all in Me I never let him go ; nor looseneth he hold upon Me ;

But dwell he where he may , What’er his life , in Me he dwells and lives , because he

knows and worships Me , who dwell in all which he 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 Good , hold him aYogi , 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 , willful and strong . It were all one , I think

To hold the wayward mind , as tame man’s heart .

Krishna

Hero long armed ! beyond denial hard man’s heart is no restrain , and wavering ;

Yet may it grow restraint by habit , Prince ! By wont of self – command . This Yog , I say

Cometh not lightly to th’ ungoverned ones ; but he who will be master of himself

Shall win it , if he stoutly strive thereto .

Arjuna

And what road goeth he who having faith , fails , Krishna ! in the striving ; falling back

From holiness , missing the perfect rule ? is he not lost , straying from Brahma’s light ,

Like the vain cloud , which floats ‘twixt earth and heaven when lightning splits it ,

And it vanisheth ? fain would I hear thee answer me herein , since , Krishna !

None save thou can clear the doubt .

Krishna

He is not lost , thou Son of Partha ! 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 regain of the Just ; dwells there

Measureless years and being born anew , beginneth life again in some fair home

Amid the mild and happy . It may chance he doth descend into a Yogin house

On virtue’s breast ; but that is rare ! Such birth is hard to be obtained on this earth , Chief !

So hath he back again what heights of heart he did achieve , and so he strives anew

To preferences 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

Sabdhhabrahm , the spoken Vedh . 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 !

JAYA JAYA SANKARA ; HARA HARA SANKARA !

HERE ENDETH CHAPTER SIX OF THE

BHAGAVATH – GITA ,

ATHMA SANYAMA YOGA , THE PATH OF SELF RESTRAINT

BHAGAVATH GITA.

OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - SEVEN : THE PATH OF DISCERNMENT

Krishna

Learn now , Dear Prince ! how if thy soul be set ever on Me --- still exercising Yog ,

Still making Me thy Refuge --- thou shalt come most surely unto perfect hold of Me.I will declare to

thee that atmost lore , Whole & particular , which , when thou knowest ,

Leaveth no more to know her in this world . Of many thousand mortals , one perchance ,

Striveth for Truth ; and of those few that strive --- nay , and rise high – one only –

here and there—knoweth me , as I am , the very Truth .

Earth , water , flame , air , ether , life and mind , and individuality – those eight make up

The showing of Me , Manifest . These be my lower nature ; learn the higher ,

Whereby , thou valiant one ! this Universe is by its principle of life produced ;

Whereby the worlds of visible things are born as from a Yoni . Know ! I am that womb :

I make and I unmake this Universe : than Me there is no other Master , Prince !

As kangs 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 world of worship in the Veds the thrill

Thast passeth in the ether , and the strength of man’s shed seed . I am the good sweet

Smell of the moistened earth , I am the fire’s red light , the vital air moving in all which

Moves , the holiness of hollowed souls , the root undying , whence hath sprung whatever is ;

The wisdom of the wise , the intellect of the informed , the greatnes of the great .

The splendour of the splendid . Kunthi’s Son ! these am I free from passion and desire ;

Yet am I right desire in all who yearn , Chief of the Bhatthas ! for all those moods ,

Soothfast , or passionate , or ignorant , Which Nature frames , deduce from me , but all

Are merged in Me – not I in them ! the world – deceived by those three qualities of being –

Wotteth not Me Who am outside them all , above them all Eternal ! Hard it is

To pierce that veil divine of various shows which hideth Me ; yet they who

Worship Me pierce it and pass beyond . I am not known to evil - doers , nor to

Foolish ones , Nor to the base and churlish ; nor to those whose mind is

Cheated by the show of things , nor those that atke the way of Asuras . *

Four source 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 to help ; and he who sits

Certain of me , enlightened . of these four , O Prince of India ! highest , nearest , best

That last is , the devout soul , wise , intent upon “ The One.” Dear , above all , am I

To him ; and he is dearest unto me ! All four are good , and seek me ; but mine own ,

The True of heart , the faithful – stayed on me ,

*beings of low and devilish nature . 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 Mahathma is to find , that man who says , “ All is Vasudev ! “ *

There be those , too , whose knowledge , turned aside by this desire or that gives

Them to serve some lower gods , with various rites , constrained by that which

Mouldeth them . Unto all such – worship what shrine they will , what shapes , in faith –

‘Tis I who give them faith ! I am content ! The heart thus asking favour from its God ,

Darkened but ardent , hath the end it craves , The lesser blessing – but ‘tis I who give !

Yet soon is withered what small fruit they reap : those men of little minds , who

Worship so , go where they worship , passing with their gods . but mine come

Unto me ! blind are the eyes which deem th’ Unmanifested manifest ,

Not comprehending Me in my true self ! Imperishable , viewless , undeclared ,

Hidden behind my magic veil of shows , I am not seen by all I am not known ---

*Krishna

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 !

My passion for the “ pairs of opposites ,” by those twain snares of Like and Dislike Prince !

All creatures live bewildered , save some few , who , quit of sins , holy in act , informed ,

Freed from the “ opposites “ and fixed in faith, cleave unto Me . Who cleave , who seek in Me

Refuge from birth and death , those have the Truth ! Those know Me BRAHMA ;

Know Me Soul of Souls , The ADHATHMAN : know KARMA my work ;

Know I am ADHIBHOOTHA , Lord of Life , and ADHIDHAIVA , Lord of all the Gods ,

And ADHIYAGNA , Lord of Sacrifice; worship Me well , with hearts of love and faith ,

And find and hold me in the hour of death .

HERE ENDETH CHAPTER SEVEN OF THE

BHAGVATH – GITHA ,

VIGNANA YOGA , THE PATH OF DISCERNMENT

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - EIGHTH  THE PARTH OF DEVOTION

Arjuna

Who is that Brahma ? What that Soul of Souls , the ADHYATHMAN ? What Thou best of All!

Thy work , the KARMA ? Tell me what it is Thou namest ADIBHUTHA ? What again means

ADHIDAIVA ? Yea and how it comes Thou canst be ADHIYAGNA in thy flesh ? Slayer of

Madhu ! Further make me know how good men find thee in the hour of death?

Krishna

I BRAHMA AM ! the One Eternal God ,AND ADHYATHMAN is My Being’s name

The Soul of Souls ! What goeth forth from Me , causing all life to live , is KARMA called :

Snd manifested in divide forms , I am the ADHIBHUTHA , Lord of Lives ; and ADHIDAIVA

Lord of all the Gods , Because I am PURUSHA , who begets . and ADHIYAGNA , 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 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 for , Kunthi’s Son ! because the soul is fashioned to its like .

Have Me then , then , in thy heart always ! and fight ! thou too when heart and mind are fixed on Me ,

Shall surely come to Me ! All come who cleave with never wavering will of firmst 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 mortel knowing ; seen my effulgence – which no eye hath seen –

Than the sun’s burning gold more brightly glowing , dispersing darkness ,-- unto him hath been

Rite life ! And , in the hour when the life is ending , with mind set fast and trustful piety ,

Drawing still breath beneth calm brows unbending , in happy peace that faithful one doteh die ,--

In glad peace passeth to Purusha’s heaven . the place which they who read Vedhas name

AKSHARAM , “ Ultimate ;” where to have striven saints and ascetics – their road is the same .

That way – the highest way – goes he who shuts the gates of all his senses locks desire

Safe in his heart , centres the vital airs upon his parting thought , steadfastly set ;

And , murmuring Om , the sacred syllable – emblem of Brahm – dies , meditating Me .

For who none other Gods regarding , looks ever to Me , easily am I gained by such a Yogi ;

And attaining Me , they fall not – those Mahathmas – back to birth, to life whis is the place

Of pain which ends , but take the way of utmost blessedness . The Worlds , Arjuna –

Even Brahm’s world roll back again from death to Life’s unrest ; but they O Kunthis’s Son !

That reach to Me , taste birth no more . If ye know Brahma’s day which is a thousand yugas ;

If ye know the Thousand Yugas making Brahma’s Night , then know ye Day and Night

As He Doth know ! When that vast Dawn doth break , th’ invisible is brought anew

Into the visible ; When that deep Night doth darken , all which is fades back again

To Him Who sent it forth ; yea , this vast company of living things – again and yet

Again produced – expires at Brahma’s Nightfall ; and , Brahma’s Dawn ,

Riseth without its will , to life new – born . But higher deeper innermost – abides

Another life , not like the of sense , escaping sight , unchanging . This endures

When all created things have passed away : This is that Life named the Unmanifest ,

The Infinite ! the all ! the uttermost . Thither arriving none return . That Life

Is Mine , and I am there ! And Prince ! by faith which wanders not , there is a way to come

Thither . I , the Purusha , I who spread the Universe around me – in Whom dwell

All living Things – may so be reached and seen !

. . . . . . . . . . . . . . . . . . . . . . 1

Richer than holy fruit on Vedhas 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 EIGHT OF THE

BHAGVATH – GITA ,

AKSHARA PARA BRAHMA YOGA , THE PATH OF DEVOTION

1 I HAVE DISCARDED TEN LINES OF Sanskrit text here as an undoubted

Interpolation some Vedhantist . ( author )

To be contd ….

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER – NINE  THE PATH OF ROYAL KNOWLEDGE AND MYSTERY

Krishna

Now will I open unto thee – whose heart rejects not – that last lore ,

Deepest - concealed , that farthest scret 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 ! That they 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 – still dwells outside of all !

See ! as the shoreless airs moving the measureless space , but are not space ,

[ And space were space without the moving airs ];

So all things are in Me , 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 Prakruthi 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 Prakruthi . They had their recompense !

Following the three fold 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 Kunthi’s Son ! though they pray wrongfully ; for I am the Receiver and the Lord

Of every sacrifice , which these know not rightfully ; so they fall to earth again !

Who follow gods go to their gods ; who vow their souls to Pithrus go to Pithus ; minds

To evil Bhooths given o’er sink to the Bhooths ; and whoso loveth Me cometh to Me .

Whoso shall offer Me in faith and love a leaf , a floer , a fruit water poured forth ,

That offering I accept , lovingly made with pious will . Whate’er thou doest , Prince !

Eating or sacrificing , givin gifts , praying or fasting , let it all be done

For Me , as Mine . So shall thou free thyself from Karmabandh , the chain

Which holdeth men to good and evil issue so shalt come safe unto Me –

When thou art quit of flesh – by faith and abdication joined to Me !

I am alike for all ! I know not hate , I know not favour ! what is made is Mine !

But them that worship Me with love , I love ; they are in Me , and I in them !

Nay , Prince ! if one evil life turn in his thought straightly to Me , count him

Amidst the good ; he hath the highway chosen ; he shall grow righteous long ;

He shall attain that peace which changes not . Thou Prince of India !

Be certain none can perish , trusting Me ! O Partha’s Son !

Whoso will turn to Me , Though they be born from the very womb of Sin ,

Woman or man ; sprung of the Vaisya caste or lowly disregarded Sudra , -- all

Plant foot upon the highest path ; how then the holy Brahmans and My royal saints ?

Ah ! ye who into this ill world are come –fleeting and false – set your faith fast on Me !

Fix heart and thought on Me ! Adore Me ! Bring

Offerings to Me ! Make me prostrations ! Make

Me your supermost joy ! and, undivided ,

Unto My rest your spirits shall be guided .

HERE ENDETH CHAPTER NINE OF THE

BHAGAVATH – GITHA ,

RAJA VIDHYA RAJA GUHA YOGA

THE PATH OF ROYAL KNOWLEDGE AND MYSTERY

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - 10 THE PATH OF DIVENE PERFECTIONS

Krishna – *

Hear farther yet , thou long – armed Lord ! these latest words I say—uttered to bring

Thee bliss and peace , who lovest Me always – not the great Company of gods nor

Kingly Rushis know My nature Who have made the gods and Rushis 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 !

*The Sanskrit poem here rises to an elevation of style and manner which

I have endeavoured to mark by change of metre .

Intellect , skill , enlightenment , enurance , self – control , Truthfulness , equability ,

And grief or joy of soul , and birth and death , and fearfulness and fearlessness ,

And shame , and honour , and sweet harmlessness ,* and peace which is the same

Whate’er befalls , and mirth , and tears , and piety , and thrift , and wish to give ,

And will to help , -- all cometh of My gift ! The seven Chief Saints the Elders Four ,

The Lordly Manus set – sharing My work – to rule the worlds , these too did I beget ;

And Rushis , Pithrus , 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 trith of truths – is thenceforth linked in faultless faith to Me :

*ahimsa

Yea ! knowing Me the source of all , by Me all creatures wrought ,

The wise in spirit cleave to Me , into My being brought ; hearts fixed on Me ;

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 Paraprahm ! 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 Naradha , Vyasa ,

Asitha , and Devalas ; and here Thyself declaring unto me !

What Thou hast said now know I to be truth ,

O, Keshava ! 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

Those worlds are Thine ; Pervading , Immenant ! How shall I learn Supremest Mystery !

To know Thee , though I muse continually ? Under What form of Thine unnumbered forms

Mayst Thou be grasped ? Ah ! yet again recount , clear and complete thy great

Appearances , the secrets of Thy Majesty and Might , Thou high delight of Men !

Never enough can mine ears drink the Amruth * of such words !

Krishna

Hantha ! 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 ;

*the nectar of immortality.

From me they come ; by Me they live ; at My word they depart !

Vishnu of the Adhithyas I am , those Lords of Light ; Mareechi of the Maruths , the

Kings of Storm , and Blight ; by day I gleam , the golden Sun of burning cloudless Noon ;

By Night amid the asterisms I glide , the dappled Moon ! Of Vedhas I am Sama – vedh , of

Gods indra’s heaven vasava ; of the faculties to living beings given the mind which

Apprehends and thinks ; of Rudhras Sankara ; of Yakshas and of Rakshashas Vittesh ;

and pavakka of Vasus , and of mountain – peaks Meru ; Bruhaspathi know Me’mid

Planetary Powers ;’mid Warriors heavenly Skandha ;of of all the water – floods the

Sea which drinketh each , and Bhrugu of the Holy Saints , and Om of sacred speech ;

Of Prayers the prayer ye whisper ;* of hills of Himalaya’s snow ,

*Called the “ Japam “

And Aswattha , the fig – tree , ofall the trees that grow ; of the Devarshis , Naradha ;

And Chithratah of them that sing in Heaven , and Kapila of Munis , and the gem of

Flying steds , Ucchaisravas , from Amruth – Wave which burst ; of elephants Airavatha ;

Of males the Best and First ; of Weapons Heaven’s hot Thunderbolt ; of cows White

Kamadhenu , from whose great milky udder teats all hearts’ desires are strook ;

Vasuki of the serpent – tribes , round Mandhara entwined ; and Thousand fanged

Anantha , on whose broad coils reclined leans Vishnu ; and water - things Varuna ;

Aryam of Pithrus , and , of those that judge , Yama the Judge I am ; of Dhaithyas dread

Prahladha ; of what metes days and years , Time’s self I am ; of woodland – beasts –

Buffaloes , deers and bears –the lorly painted tiger ; of birds the vast Garuda , the

Whirlwind’mid the winds ; ‘mid chiefs Rama with blood imbrued , Makar’mid

Fishes of the sea , and Ganges’mid the streams ; Ye ! 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 eye sight of the eyes , and A * of written characters ,

Dhvandwa ** of knitted speech , and endless life and boundless Love , whose power

Sustaineth each ; and bitter Death which seizes all , and joyous sudden Birth ,

Which brings to light all beings that are to be on earth ; and of the viewless virtues ,

Fame , Fortune , Song am I , and memory and Patience ; and Craft , and Constancy :

Of Vedhic hymns the Vruhathsam , of metres Gayathri , of months Margasirsha ,

Of all the seasons three

*A – “ A “karam the first letter of the Sanskrit language . ** the compound form of Sanskrit words

The flower - wreathed Spring ; in dicer’s play the Conquering Double – Eight ;

The splender of splendid , and the greatness of the great , Victtory I am , and Action !

And the goodness of the good , and vasudev of Vrushnee’s race , and of this

Pandu brood Thyself ! – Yea , my arjuna ! thyself ; for thou aryt Mine !

Of poets Usana , of saints Vyasa , sage divine ; the policy of the of the

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 strirred , whatever beingsbe , 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 proceede . Receive thou this aright !

Yet how shouldst thou receive , O prnce ! the

Vastness of this word ?

I , Who am all , and made it all abide its separate

Lord !

HERE ENDETH CHAPTER TEN OF THE

BHAGVATH – GITHA ,

VIBHOOTHI YOGA , THE PATH OF DIVINE PERFECTIONS

JAYA JAYA SANKARA ; HARA HARA SANKARA !

POSTING AS ON OCT 18

BEFORE STEPPING INTO THE OCEAN OF GITHA TO PICK VALUABLE PEARLS, LET’S STILL TAKE SOME MORE NECTAR OF IT & SPRINKLE IT ON OUR HEADS ! SO, WE ARE STILL STANDING AT THE BANK OF THE OCEAN ! AS PER OUR SHASTHRAS, BEFORE TAKING BATH IN THE PUNYA THEERTTHAS LIKE GANGES , WE MUST SPRINKLE SOME WATER FROM IT & THEN ONLY STEP INTO THAT ! WE TOO WILL FOLLOW THAT HERE AS GITHA IS THE PUREST OF ALL ON EARTH ! 

FROM BOTH RAMAYAN & MAHABHARATH WE ARE REALLY TAKEN ABACK BY THE DHRUSHTANTHAS – PROOFS – TO ASERTAIN THAT THE PEOPLE OF THOSE DAYS WERE SEVERAL HUNDRED THOUSND TIMES FAR MORE HI-TECH THAN US IN THIS DIGITAL WORLD ! FROM RAMAYAN, WE WILL TAKE JUST ONE OR TWO FOR EXAMPLE HERE . 1. RAVAN TOOK AWAY SITHAMATHA IN HIS PUSHPAK VIMANA ! IF ANY OF US IS SERVING HAL OF BENGALURU NOW , I REQUEST THEM TO FIND OUT THE REASON FOR NAMING THE FIRST TWO SEATER PRODUCED AS “ PUSHPAK “ & THE FULL HISTORY OF ITS BIRTH & WHERE THEY GOT THOSE DETAILS FROM ! PLEASE DO COME BACK ON THIS . 

2. WHEN AGNI BHAGAVAN HANDED OVER SITHAMATHA FROM THE FIRE , RAMA REFUSES TO AGREE THAT HE WAS BHAGAVAN VISHNU HIMSELF ! THEN IMMEDIATE LY HIS (LATE ) FATHER DHASHARATH & OTHER DHEVAS & BRAHMA SHOW UP IN THE SKY ! DHASHARATH INSISTS & TELLS RAMA “ MY BELOVED CHILD RAMA ! YOU ARE THAT SAME BHAVAN VISHNU FROM THAT OCEAN OF MILK & YOUR WIFE SITHAMATHA IS SRI LAKSHMI ! “ BRAHMA & OTHER HEAVENLY BODIES TOO INSIST HIM THE SAME ! NOW, THE RATIONALISTS SAY THAT THEY USED THE HOLOGRAM FOR THAT. THEN WHAT ABOUT ASTHRAS & SHASTHRAS ? THEY SAY THAT, THEY WERE THE SAME DIFFERENT ROCKETS & BOMBS & ALL THE LATEST WEAPONS WE USE NOW ( AND THE ONES USA SEARCHED IN SADDHAM HUSAIN’S PALACE TOO ? )! IN MAHABHARATH , DURING KURUKSHTHRA WAR , SANJAY DESCRIBES THE WAR AS IT WAS GOING ON THERE DAILY ie; RUNNING COMMENTRY – TO DHRITHARASHTRA 

( THE BLIND FATHER OF THE DHURYODHANS ! THE RATIONALISTS SAY THAT THEY HAD T.V. IN THE PLACE & SANJAY DESCRIBED AS IT IS SHOWN IN LIVE TELECAST FROM THE WAR FIELD FROM DIFFERENT ANGLES ! OK ! LET IT BE ! BUT WHAT ABOUT ‘ KRISHNA LIFTING THE GOVARDHAN BY HIS LITTLE FINGER ? DIGITAL TRICK IN THE T.V. ? 

THE REASON FOR MY WRITE UP OF ALL THESE IS , ONLY TO PROVE THAT THE RATIONALISM AGAINST OUR HINDUISM IS ABSOLUTELY DONE WITH PARTIAL & SEMI BOILED KNOWLEDGE OF OUR SHASTHRAS, VEDHAS, UPANISHADHS, PURANAS & ITHIHASAS ! THE POINT HERE IS , ONE SHOULD HAVE FULL FAITH BEFOR TASTING OUR SELETIAL BHAGAVATH GITHA ! THEN ONLY, ONE CAN COMPLETELY ENJOY & BE BENIFITTED THOROUGHLY ! EVEN THE WESTERNERS CALL IT “ FAITH IN RELIGION “ ! I HOPE THIS IS ENOUGH FOR THE TIME BEING ! OK! MY DEAR BHAGAVATHASIROMANIS ! THE DHARMAKSHETHRA, KURUKSHETHRA IS READY FOR YOUR BHAGATH UPANYASAM ! ALL 

“ KRISHNARPPANAMASTHU “ ! JAYA JAYA SANKARA; HARA HARA SANKARA !

BHAGAVATH - GITHA ( NOT CELSTIAL SONG OF ARNOLD ) 

KRISHNAM VANDHE JAGATH GURUM ! OM SRI GURUBHYO NAMA : 

THE 18 DAYS OF KURUKSHETHRA WAR IS OVER ; THE SUFFERING OF THE GODDESS OF THE EARTH – BHOOMADHEVI’S HEAVY WEIGHT IS CONSIDERABLY REDUCED & SHE IS ALSO VERY HAPPY . THE BHAGAVAN SRI KRISHNA , THE DRIVER OF PARTHA’S (ARJUNA) CHARIOT ( RATHA SARATHY – PARTHASARATHY ) BROUGHT BACK THE CHARIOT TO THE PANDAVA’S PLACE ( THE MILITARY TENT SHELTERS ) ! AS PER THOSE DAYS’ MILITARY TREDITION , THE CHARIOT DRIVER SHOULD FIRST GET DOWN & THEN THE (MAHARATHA – MAHA KNIGHT ) KNIGHT WILL GET DOWN . ALL THE OTHER DRIVERS GOT DOWN & STOOD AT THE SIDE OF THEIR CHARIOTS POLITELY . ARJUNA ALSO PROUDLY WAITED FOR THE BHAGAVAN TO GET DOWN & GIVE HIM THE DUE RESPECT AS A DRIVER . WHEN THE “ KNOW ALL “ BHAGAVAN COULD KNOW THE ATROCITY OF DHUSCHADHAN ( WHILE HE PULLED THE SARI OF DHROWPADH TO UNDRESS HER IN THE DURBAR HALL OF DHURYODHAN ) WHO CAME IN RUNNING TO THE RESCUE OF POOR DHROWPADH, WON’T HE KNOW THE IDIOTIC PRIDE OF ARJUN ? HE DICIDED TO TEACH A LESSON TO ARJUN TO BRING DOWN HIS “ HEAD WEIGHT “ ! THE BHAGVAN SAID CURTLY IN A COMMANDING TONE “ ARJUN ! GET DOWN IMMEDIATELY ! TIME IS RUNNING UP ! I SHOULD GET DOWN ! “ ARJUN CAME TO HIS SENSES AT ONCE & GOT DOWN OBDIANTLY WITHOUT A WORD ! THEN THE BHAGVAN , REMAINING IN HIS SEAT , FIRSTLY UNCHAINED THE HORSES & LET THEM GO AWAY & FINALLY HE GOT DOWN . THE VERY MOMENT HE GOT OFF THE CHARIOT , IT IMMEDIATELY CAUGHT FIRE & BURNT TO ASHES ! ALL THE PEOPLE INCLUDING THE PANDAVAS WERE STUNNED WITH THIS SUDDEN SIGHT OF THE FIRE’S VERY QUICK ACTION ! SMILINGLY THE BHAGVAN SAID ‘ SORRY ! I COUN’T GIVE YOU THE DUE RESPECT LIKE THE OTHER DRIVERS ! SO LONG FOR THE LAST 18 DAYS, THE CHATIOT HAD BEEN HIT ALL THE TIME IN THE BATTLE FIELD , BY THE SPURIOUS, DREADFUL , ASTHRAS WITH VARIOUS MANTHRAS OF THE MAHARATHS ‘ OF THE OPPOSITE SIDE ( DHURYODHAN’S ) ! AND, AS USUAL , I HAD TAKEN CARE OF THEM TO KEEP QUIET BY REQUESTING THE CONCERNED ASTHRA DHEVTHAS , FOR THE SAKE OF YOUR LIFE ! HENCE, I DIDN’T GET DOWN FROM THE CHARIOT FIRST TO GIVE YOU THE DUE RESPECT ! “ ON HEARING THIS, ARJUN FELL AT THE FEET OF THE BHAGVAN , LIKE A WOODEN STICK & CRIED LIKE A CHILD . THE BHAGVAN, SLOWLY RAISED HIM UP ( BY ALL MEANS ! ) ! . ARJUN GOT UP SOBBING, LEAVING ALL HIS EGO BEHIND ON THE EARTH ! THE BHAGVAN LOOKED AT HIM MEANINGFULLY , & HUGGED HIM SMILINGLY ! 

THIS IS A VERY BIG DIFFERENCE BETWEEN THE TWO CHARACTERS OF SRI RAMA & SRI KRISHNA ! RAMA FORGAVE ANY NUMBER ENEMIES WITH ANY TYPE OF CRUEL SIN , THE MOMENT THEY SYRRENDERED AT HIS FEET ! HE WOULD HAVE EVEN FORGIVEN HIS NUMBER ONE ENEMY RAVAN TOO , IF HE ONLY HAD SURRENDERED AT HIS FEET . THAT’S WHY HE GAVE HIM ONE MORE DAY TO THINK OVER , WHEN RAVAN STOOD ALONE WITH HIS HEAD FACING THE FLOOR AFTER LOSING EVERYTHING IN THE BATTLE FIELD ! AND, HE WAS ANXIOUS WAITING TO FORGIVE HIM TILL HE MET HIM AGAIN THE NEXT DAY ! SUCH A KARUNAMOORTHY HE IS ! ALL BECAUSE HE WAS ACTING THE PORTION OF A HUMAN ie ; DHASHARATH’S SON ! BUT SRI KRISHNA’S WAY OF FORGIVING IS ENTIRELY DIFFERENT , BECAUSE HE WAS ONLY ACTING HIS OWN NATURAL PORTION – BHAGVAN RIGHT FROM THE DAY ONE OF HIS AVTHAR ! FIRSTLY , HE WOULD PURIFY THE CONCERNED SOUL ie; DULY QUALIFIED TO BE FORGIVEN - & THEN WOULD FORGIVE ASSURING THE ETERNITY ! THE LORD IS NUMBER ONE ACTOR OF MANY PORTIONS AT A TIME WITH EXCELLENT DIFFERENCE IN BETWEEN EACH OF THEM ! KRISHNAM VANDHE JAGATH GURUM ! JAYA JAYA SANKARA ; HARA HARA 

SANKARA !

18th oct

THE 18 DAYS OF KURUKSHETHRA WAR IS OVER ; THE SUFFERING OF THE GODDESS OF THE EARTH – BHOOMADHEVI’S HEAVY WEIGHT IS CONSIDERABLY REDUCED & SHE IS ALSO VERY HAPPY . THE BHAGAVAN SRI KRISHNA , THE DRIVER OF PARTHA’S (ARJUNA) CHARIOT ( RATHA SARATHY – PARTHASARATHY ) BROUGHT BACK THE CHARIOT TO THE PANDAVA’S PLACE ( THE MILITARY TENT SHELTERS ) ! AS PER THOSE DAYS’ MILITARY TREDITION , THE CHARIOT DRIVER SHOULD FIRST GET DOWN & THEN THE (MAHARATHA – MAHA KNIGHT ) KNIGHT WILL GET DOWN . ALL THE OTHER DRIVERS GOT DOWN & STOOD AT THE SIDE OF THEIR CHARIOTS POLITELY . ARJUNA ALSO PROUDLY WAITED FOR THE BHAGAVAN TO GET DOWN & GIVE HIM THE DUE RESPECT AS A DRIVER . WHEN THE “ KNOW ALL “ BHAGAVAN COULD KNOW THE ATROCITY OF DHUSCHADHAN ( WHILE HE PULLED THE SARI OF DHROWPADH TO UNDRESS HER IN THE DURBAR HALL OF DHURYODHAN ) WHO CAME IN RUNNING TO THE RESCUE OF POOR DHROWPADH, WON’T HE KNOW THE IDIOTIC PRIDE OF ARJUN ? HE DICIDED TO TEACH A LESSON TO ARJUN TO BRING DOWN HIS “ HEAD WEIGHT “ ! THE BHAGVAN SAID CURTLY IN A COMMANDING TONE “ ARJUN ! GET DOWN IMMEDIATELY ! TIME IS RUNNING UP ! I SHOULD GET DOWN ! “ ARJUN CAME TO HIS SENSES AT ONCE & GOT DOWN OBDIANTLY WITHOUT A WORD ! THEN THE BHAGVAN , REMAINING IN HIS SEAT , FIRSTLY UNCHAINED THE HORSES & LET THEM GO AWAY & FINALLY HE GOT DOWN . THE VERY MOMENT HE GOT OFF THE CHARIOT , IT IMMEDIATELY CAUGHT FIRE & BURNT TO ASHES ! ALL THE PEOPLE INCLUDING THE PANDAVAS WERE STUNNED WITH THIS SUDDEN SIGHT OF THE FIRE’S VERY QUICK ACTION ! SMILINGLY THE BHAGVAN SAID ‘ SORRY ! I COUN’T GIVE YOU THE DUE RESPECT LIKE THE OTHER DRIVERS ! SO LONG FOR THE LAST 18 DAYS, THE CHATIOT HAD BEEN HIT ALL THE TIME IN THE BATTLE FIELD , BY THE SPURIOUS, DREADFUL , ASTHRAS WITH VARIOUS MANTHRAS OF THE MAHARATHS ‘ OF THE OPPOSITE SIDE ( DHURYODHAN’S ) ! AND, AS USUAL , I HAD TAKEN CARE OF THEM TO KEEP QUIET BY REQUESTING THE CONCERNED ASTHRA DHEVTHAS , FOR THE SAKE OF YOUR LIFE ! HENCE, I DIDN’T GET DOWN FROM THE CHARIOT FIRST TO GIVE YOU THE DUE RESPECT ! “ ON HEARING THIS, ARJUN FELL AT THE FEET OF THE BHAGVAN , LIKE A WOODEN STICK & CRIED LIKE A CHILD . THE BHAGVAN, SLOWLY RAISED HIM UP ( BY ALL MEANS ! ) ! . ARJUN GOT UP SOBBING, LEAVING ALL HIS EGO BEHIND ON THE EARTH ! THE BHAGVAN LOOKED AT HIM MEANINGFULLY , & HUGGED HIM SMILINGLY ! 

THIS IS A VERY BIG DIFFERENCE BETWEEN THE TWO CHARACTERS OF SRI RAMA & SRI KRISHNA ! RAMA FORGAVE ANY NUMBER ENEMIES WITH ANY TYPE OF CRUEL SIN , THE MOMENT THEY SYRRENDERED AT HIS FEET ! HE WOULD HAVE EVEN FORGIVEN HIS NUMBER ONE ENEMY RAVAN TOO , IF HE ONLY HAD SURRENDERED AT HIS FEET . THAT’S WHY HE GAVE HIM ONE MORE DAY TO THINK OVER , WHEN RAVAN STOOD ALONE WITH HIS HEAD FACING THE FLOOR AFTER LOSING EVERYTHING IN THE BATTLE FIELD ! AND, HE WAS ANXIOUS WAITING TO FORGIVE HIM TILL HE MET HIM AGAIN THE NEXT DAY ! SUCH A KARUNAMOORTHY HE IS ! ALL BECAUSE HE WAS ACTING THE PORTION OF A HUMAN ie ; DHASHARATH’S SON ! BUT SRI KRISHNA’S WAY OF FORGIVING IS ENTIRELY DIFFERENT , BECAUSE HE WAS ONLY ACTING HIS OWN NATURAL PORTION – BHAGVAN RIGHT FROM THE DAY ONE OF HIS AVTHAR ! FIRSTLY , HE WOULD PURIFY THE CONCERNED SOUL ie; DULY QUALIFIED TO BE FORGIVEN - & THEN WOULD FORGIVE ASSURING THE ETERNITY ! THE LORD IS NUMBER ONE ACTOR OF MANY PORTIONS AT A TIME WITH EXCELLENT DIFFERENCE IN BETWEEN EACH OF THEM ! KRISHNAM VANDHE JAGATH GURUM ! JAYA JAYA SANKARA ; HARA HARA 

SANKARA !

OM ! SREE GANESAYA NAMA:! PARITHRANAYACHA SADHOONAM VIVASHAYACHA DHUSHKRUTHAM ! DHARAMA SMSTHAPANAYACHA SAMBHAVAMI YUIGE YUGE !! KRISHNAM VANDHE JAGATH GURAM !

OCT 30

KRISHNAYA THUBHAYAM NAMA: ! OM SRI GURUBHYO NAMA : !

THE SONG CELTIAL

SRIMAD BHAGAVAD GITA

SIR EDWIN ARNOLD

DEDICATION

So have T read this wonderful and spirit thrilling speech ,

By Krishna and Prince Arjun held , discoursing each with each ;

So have I writ its wisdom here, ---its hidden mistery ,

For England; O our India! as dear to me as She !

EDWIN ARNOLD

CHAPTER No : - 11 Continuation (3) FB 12 .

“…. Let me regard Thee , as of yore , arrayed with disc and forehead – gem ,

With mace and anadem , Thou that sustainest all things ! Undismayed 

Let me once more behold the form I loved of old , 

Thou of thousand arms and countless eyes ! this frieghtened 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 mistic spell , shining , and wonderful , and vast , majestic , manifold,

Which none save thou in all the years had favour to behold ; for not by 

Vedhas cometh this , nor sacrifice , nor alms , nor works well done nor penance long , 

Nor prayers nor chanted psalms , that mortal eyes should bear to view the immortal 

Soul unclad , Prince of the Kurus ! this was 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 spake Vasudev and straight did take back again the semblance dear 

Of the well loved Charioteer ; peace and joy it did restore when the prince beheld Once more mighty BRAHMA’s form and face clothed in Krishna’s gentle grace .

Arjuna 

Now that I see come back , Janardhana ! this friendly human frame ,

My mind can think calm thoughts once more ; my heart beats still again !

Krishna 

To view me as thou didst , dear Prince ! The gods dread and desire continually to View ! yet not by Vedhas , nor from sacrifice , nor penance , nor gift – giving , nor 

With prayer shall any so behold , as thou hast seen ! only by fullest service , perfect Faith , and uttermost surrender am I known and seen , and entered into,Indian Prince! 

Who doeth all for Me ; who findeth Me in all ; adoreth always ; loveth all 

Which I have made , and Me , for love sole end 

That man , Arjuna ! unto me doth wend .

HERE ENDETH CHAPTER ELEVEN OF THE

BHAGAVATH – GITHA ,

VISVAROOPA DHARSANAM , ONE END MANIFOLD 

KRISHNAM VANDHE JAGATH GURUM .

JAYA JAYA SANKARA ; HARA HARA SANKARA !

1st Nov

OM

KRISHNAYA THUBHAYAM NAMA: ! OM SRI GURUBHYO NAMA : !

THE SONG CELTIAL

SRIMAD BHAGAVAD GITA

SIR EDWIN ARNOLD

DEDICATION

So have T read this wonderful and spirit thrilling speech ,

By Krishna and Prince Arjun held , discoursing each with each ;

So have I writ its wisdom here, ---its hidden mistery ,

For England; O our India! as dear to me as She !

EDWIN ARNOLD

CHAPTER No : - 12

BHAKTHI YOGA , THE PATH OF FAITH 

Arjuna 

Lord ! of the men who serve Thee – true in heart – as God revealed ; and of the men who serve , 

Worshipping Thee Unrevealed , Unbodied , Far , which take the better way of faith & life ? 

Krishna

Whoever serve Me – as I show Myself – constantly true , in full devotion fixed ,

Those hold I very holy . but who serve – woshipping Me The One , The Invisible , 

The Unrevealed , Unnamed , Unthinkable , Uttermost , All – pervading , Highest , Sure –

Who thus adore Me , mastering their sense , of one set mind to all glad in all good , 

These blessed souls come unto Me . Yet hard the travail is for such as bend their minds 

To reach th’ Unmanifest . That viewless path shall scarce be trod by man bearing the flesh !

But whereso any doeth all his deeds renouncing self for Me , full of Me , fixed 

To serve only the Highest , night and day musing on Me – him will I swiftly lift 

Forth from life’s ocean of distress and death , whose soul clings fast to Me . Cling 

Thou to Me ! clasp Me with heart and mind ! so shall 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 teach 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 

Reguge in me ! let fruits of labour go , renouncing hope for Me , with lowliest heart , 

So shalt thou come ; for , though to know is more thandiligence , yet worship better is 

Than knowing , and renouncing better still . near to renunciation – very near – 

Dwelleth eternal peace ! who hateth naught of all which lives , living himself benign , 

Compassionate , from arrogance exempt , exempt from love of self , unchangeable 

By good or ill ; patient , contented , firm in faith , mastering himself , true to his word ,

Seeking Me , heart and soul ; vowed unto Me , -- that man I love ! who troubleth not his kind ,

And is not troubled by them ; clear of wrath , living too high for gladness , grief , or fear , 

That man I love ! Who , dwelling quiet – eyed ,! * stainless , serene , well balanced , 

*” Not peering about ,” anapeksha .

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 columny in passionless restraint , unmoved by each ; linked by no ties to earth , 

Steadfast in Me , that man I love ! But most of all I love 

Those happy ones to whom ‘tis life to live 

In single fervid faith and love unseeing ,

Drinking the blessed Amruth of my Being ! 

HERE ENDETH CHAPTER TWELVE OF THE 

BHAGAVATH – GITHA ,

BHAKTHI YOGA , THE PATH OF FAITH 

KRISHNAM VANDHE JAGATH GURUM .

JAYA JAYA SANKARA ; HARA HARA SANKARA !

 NOV 1

OM

KRISHNAYA THUBHAYAM NAMA: ! OM SRI GURUBHYO NAMA : !

THE SONG CELTIAL

SRIMAD BHAGAVAD GITA

SIR EDWIN ARNOLD

DEDICATION

So have T read this wonderful and spirit thrilling speech ,

By Krishna and Prince Arjun held , discoursing each with each ;

So have I writ its wisdom here, ---its hidden mistery ,

For England; O our India! as dear to me as She !

EDWIN ARNOLD

CHAPTER No : - 13

MATTER AND SPIRIT 

Arjuna

Now would I here , O gracious Keshava ! * 

*The Calcutta edition of the Mahabharatha has these three opening lines .

Of life which seems , and soul beyond , which sees , and what it is we know –

Or think to know . 

Krishna 

Yea ! Son of Kunthi ! for this flesh ye see is KSHETHRA , is the field where life disports ;

And that which views and knows it is the Soul , KSHETHRAGNA . In all “ fields “, thou 

Indian Prince ! I am KSHETHRAGNA . I am what surveys ! only that knowledge knows 

The known by the knower! ** What it is , that “ field “ of life , what qualities it hath , and

**This is the nearest possible version of Kshethragnayojanan yath thanjan mathan mama . 

Whence it is , and why it chagenth , and the faculty that wotteth it the mightiness of this ,

And how it wotteth – hear these things from Me ! 

-- -- -- -- -- -- -- --*

*omit two lines of the Sanskrit here , evidently interpolated by some vedhandist . 

the elements the conscious life , the mind ,

He unseen vial force , the nine strange gates of the body , and the five domains of sense ; 

Desire , dislike , pleasure and pain , and thought deep woven , and persistency of being ; 

These all are Matter by the Soul ! humbleness , truthfulness , and harmlessness , patience and 

Honour , reverence for the wise . purity , constancy , control of self , contempt of sense – 

Delights , self – sacrifice , perception of the certitude of ill in birth , death , age , disease , 

Suffering , and sin ; detachment , lightly holding unto home , children , and wife , and all 

That bindeth men ; an ever - tranquil heart in fortunes good and fortunes evil , with a will

Set firm to worship Me – Me only ! ceasing not ; loving all solitudes and shunning noise

Of foolish crowds ; endeavors resolute to teach 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 Amryth to drink , The truth of Him the Para – Brahm , the All ,

The Uncreated ; not Asath , not Sath , Not Form , nor the Unformed ; yet both , and more ;--

Whose hands are everywhere , and everywhere planted His feet , and everywhere his eyes , 

Beholding , and His ears in every place hearing and all His faces everywhere enlightening 

And encompassing His worlds . glorified in the senses He hath given , yet beyond senses 

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 evr to be known as the Sustainer 

Yet at the End of Times , He maheth all to end --- and re—creates . 

KRISHNAM VANDHE JAGATH GURUM 

JAYA JAYA SANKARA ; HARA HARA SANKARA !

NOV5

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA 

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - fourteen - 14

THE THREE QUALITIES

Krishna 

Yet farther will I open unto thee this wisdom of all wisdoms , uttermost ,

The which possessing , all my saints have passed to perfectness . On such 

High varieties reliant , rising into fellowship with Me they are not born again

At birth of KALPAS , nor at parlays suffer change ! This Universe the womb is 

Where I plant seed of all lives ! Thence , Prince of India , comes birth to all beings ! 

Whoso , Kunthi’s Son ! mothers each mortal form , Brahma conceives , and I am He

That fathers , sending seed ! Sathvan , Rajas and Thamas , so are named the qualities

Of Nature , “ Soothefastness , “ “ 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 prosperity , 

Binds the embodied Soul , o Kunthi’s Son ! by tie of works , But Ignorance begot 

Of darkness , blinding martal men , binds down their souls to stupor , sloth , and drowsiness.

Yea , prince of India ! Soothfastness binds souls in pleasant wise to flesh ; and Passion binds 

By toilsome strain ; but Ignorance , which blots the beams of wisdom , binds the soul to sloth .

Passion and Ignorance , once overcome , leave soothfastness , O , bhratha ! where this 

With Ignorance are absent , Passion rules ; and Ignorance in hearts not good for quick.

When at all gateways of the Body shines the Lamp of knowledge , then may one see well 

Soothefastness 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 dullness , sloth and stupor are , ‘tis Ignorance hath caused them , Kuru Chief ! 

Moreover , when a soul departeth , fixed in Soothfastness , it goeth to the place ---

Perfect and pure – of those that know all Truth . If it departeth in set habitude of Impulse 

It shall pass into the world of spirits tied to works ; and , if it dies in hardened Ignorance , 

That blinded soul is born anew in some unlighted womb . 

The fruit of Soothfastness is true and sweet ; the fruit of lusts is pain and toil ; the fruit

Of ignorance is deeper darkness . Yea ! for Light brings light , and Passion ache to have ;

And gloom , bewilderments , and ignorance grow forth from Ignorance . Those of the first 

Rise ever higher ; those of the second mode take a mid place ; the darkened souls sink back 

To lower deeps loaded with witlessness ! 

When, watching life , the living man perceives the only actors are the Qualities , 

And knows what rules beyond the Qualities , then , is he come nigh unto Me !

The Soul thus passing forth from the Three Qualities – whereby arise all bodies overcomes 

Birth , death , sorrow , and Age ; and drinketh deep the undying wine Amruth .

Arjuna 

Oh , my Lord ! which be the signs to know him that hath gone past the Three modes ? 

How liveth he ? What way leadeth him safe beyond the threefold Modes ? 

Krishna 

He who with equanimity surveys lusture of goodness , strife of passion , sloth 

Of ignorance , not angry if they are , not wishful when they are not : he who sits 

A soujourner 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 cold , the marble , 

And the gold are one ; whose equal heart holds the same gentleness for lovely and 

Unlovely things , firm – set , well pleased in praise and dispraise ; satisfied with honour 

Or dishonor ; and to 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 Amruth is ; and immortality 

Is Mine ; and Mine perfect Felicity ! 

HERE ENDETH CHAPTER FOURTEEN OF THE 

BHAGVATHA - GITHA

GUNA THRAYA VIBHAGA YOGA , THE THREE QUALITIES 

KRISHNAM VANDHE JAGATH GURUM ! NARAYANA NARAYANA NARAYANA NARAYANA NARAYANA 

JAYA JAYA SANKARA ; HARA HARA SANKARA !

BHAGAVATH GITA.

OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - 15

THE SUPREME

Krishna

Men call the Aswattha – the Banyan – tree – which hath its boughs beneth , its roots above , --

The ever – holy tree . Yea ! for its leaves are green and waving hymns which whisper Truth !

Who knows the Aswattha , knows Vedhas , and all , Its branches shoot to heaven and sink to earth , 1

1 I do not consider the Sanskrit verses here – which are somewhat , freely rendered – “ an attack on the authority of the Vedhas ,” with Mr. Davies , but a beautiful lyrical episode , a new “ parable of the fig tree .”

Even as the deeds of men , which take their birth from qualities ; its silver sprays and blooms ,

And all the eager verdure of its girth , leap to quick life at kiss of sun and air ,

As men’s lives quicken to the tempting 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 the 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 snky roots , and lay,

This Aswattha of sense – life low ,-- to set

New growths upspringing to that happier sky , ---

Which they who reach shall have no day to die ,

Nor fade away , nor fall – ti 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 the to flesh ,

And, --- Him , the Highest , worshipping always --- No longer grow at mercy of what breeze

Of summer pleasure stirs th sleeping trees , what blast of tempest tears them , bough and stem :

To the etrnal world pass such as these ! Another Sun gleams there ! another Moon !

Another Light , --- not Dusk , nor Dawn , nor Noon – which they who once behold Return no more ;

They have attained My rest ,life’s Utmost boon ! when in this world of manifested life ,

The undying Spirit , setting forth from Me , Taken on form , it draweth to itself

From Being’s storehouse , -- which containeth all , -- senses and intellect .

The sovereign Soul thus entering the flesh , or quitting it , gathers these up ,

As the wind gathers scents , Blowing above the flower - beds . ear and Eye ,

And Touch and Taste , and Smelling , these it takes , -- Yea , and a sentient mind ; --

Linking itself to sense - things so . The unenlightened ones mark not that Spirit

When he goes or comes , nor when he takes his pleasure in the form ,

Conjoined with qualities ; but those see plain who have the eyes to see . Holy souls see

Which strive thereto . enlightened , they perceive that spirit in themselves ; but foolish ones ,

Even though they strive , discern not , having hearts unkindled , ill – informed !

Know too from Me Shineth the gathered glory of the suns which lighten all the world :

From Me the moons draw silvery beams , and fire fierce loveliness . I penetrate the clay ,

And lend all shapes their living force ; I glide into the plant – root , leaf , and bloom –

To make the woodlands green with springing sap . Becoming vital warmth , I glow in glad ,

Respring frames , and pass , with outward and with inward breath , to feed the body all meats . 1

1 I omit a verse here , evidently interpolated .

For in this world being is two fold : 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 , Soveriegn , First ! Who fills all worlds ,

Sustaining them . and – dwelling thus beyond

Diveded Being and Undivided --- I

Am called of men and Vedhas , Life Supreme ,

THE PURUSHOTTHAMA .

Who knows Me thus ,

With mind unclouded , knoweth ll , 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 FIFTEEN OF THE

BHAGAVATH - GITHA ,

PURUSHOTTHAMA PRAPTHI YOGA , THE SUPREME

KRISHNAM VANDHE JAGATH GURUM !

JAYA JAYA SANKARA ; HARA HARA SANKARA !

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - SIXTEEN - 16

DIVENE AND UNDIVINE

Krishna

Fearlessness , singleness of soul , the will always to strive for wisdom ; opened hand

And governed appetites ; and piety , and love of lonely study ; humbleness ,

Uprightness , heed to injure nought which lives , truthfulness , slowness unto wrath

A mind that lightly letteth go what others prize ; and equanimity and charity

Which spieth no man’s faults ; and tenderness towards all that suffer ; a contented heart ,

Fluttered by no desires ; a bearing mild modest , and grave , with manhood nobly mixed ,

With patience , fortitude , and purity ; an unrevengeful spirit , never given

To rate itself too high ; -- such be the signs , O Indian Prince ! of him whose feet are set

On that fair path which leads to heavenly birth ! Deceitfulness , and arrogance , and pride ,

Quickness to anger , harsh and evil speech and ignorance , to its own darkness blind , ---

These be the signs , My Prince ! of him whose birth is fated for the regions of the vile . 1

1.I omit the ten concluding shlokas , with Mr. Davis .

The Heavenly Birth brings to deliverance , so should’st thou know ! The birth witrh Asuras

Brings into bondage . Be thou joyous , Prince ! Whose lot is set apart for heavenly Birth .

Two stamps there are marked on all living men , Divine and Undivine ; I spake to thee

By what marks thou shouldst know this 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 , no purity nor rule of life .

“ This world hath not a Law , nor Order nor a Lord ,” so they say :” nor hat 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 desires insatiable , full of deceitfulness ,

Folly , and pride , in blindness cleaving to their errors caught into the sinful course , they

Trust this lie as it were true – this lie which leads to death –finding in Pleasure all the good

Which is , and crying “ Here it finisheth ! “ ensnared in nooses of a hundred 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 ! to-day we slew a foe , and we will slay

Our other enemy to-morrow ! Look ! are we not lords ? Make we not goodly cheer ?

Is not our fortunes 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 delution , lost in lusts – down to foul Naraka . conceited , fond ,

Stubborn and proud , dead – drunken with the wine of wealth all their offerings

Have but a show of reverence , being not made in piety of ancient faith . thus vowed

To se;f – hood , force , insolence , feasting , wrath , these My blasphemers in the forms

They wear and in the forms they breed , my foremen are hateful and hating cruel , evil , vile ,

Lowest and least of men , whom I cast down again , and yet again , at end of lives ,

Into some devilish womb , whence -- birth by birth – the devilish wombs re – spawn them ,

All beguiled ; and , till they find and worship Me , sweet Prince ! Tread they that Nether Road .

The doors of Hell are threefold , whereby men to ruin pass , ---

The door of Lust , the door of Wrath , the door

Of Avarice . Let a man shun those three !

He who shall turn aside from entering

All those three gates of Narak , wendeth straight

To find his peace , and comes to Swarga’s gate .

HERE ENDETH CHAPTER SIXTEEN OF THE

BHAGAVATH – GITHA ,

DAIVASARA SAUPADWIBHAG YOGA , DIVINE AND UNDIVINE

KRISHNAM VANDHE JAGATH GURUM

JAYA JAYA SANKARA ; HARA HARA SANKARA !

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER – SEVENTEEN

THE THREEFOLD FAITH

Arjuna

If men forsake the holy ordinance , heedless of Shasthras , yet keep faithat heart

And worship , what shall be the state of those ,

Great Krishna ! Sathvan , Rajas , Thamas ? 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 worshiper , 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 1

1 Rakshasas and Yakshas are unembodied but capricious beings of sometimes also of benignity , great power , gifts , and beauty .

Or Yakshas ; and the men of Darkness pray to prethas and to Bhoothas .2

2 These are spirits of evil , wandering ghosts .

Yea , and those who practice bitter penance , not enjoined by rightful rule – penance

Which hath its root in self – sufficient , proud hypocrisies – thos men passion – beset ,

Violent , wild , torturing – the witless ones – My elements

Shut in fair company within their flesh ,

{ Nay , Me ,yself , 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 . Snd there be foods which bring aches and unrests ,

And burning blood , and grief , being too biting , heating , salt , and sharp ,

And therefore craved by too strong appetite . and there is foul food – kept from overnight, 1

1 Yathayaman , food which ha remained after the watches of the night .

In india this would probably “ go bad .”

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 Bharathas ! Is Rajas – rite , with stamp of “ passion .” And a sacrifice

Offered against the laws , with no due dole of food – giving , with no accompaniment

Of hallowed hymn , nor largesse to the priests , in faithless celebration , call it vile ,

The deed of “darkness ! “ – lost ! worship of gods meriting worship ; lowly reverence

Of Twice – borns ,Teachers , Elders , Purity , Recitude , and the Brahmacahraya’s vow ,

And not to injure any helpless thing , -- these make a true religiousness of act .

Words causing no man woe , words ever true , gentle and pleasing words and those ye say

In murmured reading of a sacred Writ ,-- these make the true religiousness of Speech .

Serenity of soul benignity , seay 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 Sathvan , 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 Thamas , dark and ill .

The gift lovingl;y given , when one shall say “ now must I gladly give !” when he who takes

Can render nothing back ; made in due place , due tim e, and to meet recipient ,

Is fift of Sathvan 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 ebil time ,

In wrongful place , to base recipient ,

Made in disdain or harsh unkindliness ,

Is gift of Thamas , dark ; it doth not bless ! 1

1 I omit the concluding slokas , as of very doubtful authenticity .

HERE ENDETH CHAPTER SEVENTEEN OF THE

BHAGAVATH – GITHA ,

SRADDHATHRAYA VIBHAGA YOGA , TH ETHREEFOLD FAITH

KRISHNAM VANDHE JAGATH GURUM

JAYA JAYA SANKARA ; HARA HARA SANKARA !

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

CHAPTER NUMBER - 18/3

Learn from me , Son of Kunthi ! also this , how one , attaining perfect peace , attains

BRAHM , the supreme , the highest height of all !

Devoted – with a heart grown pure , restrained in lordly self – control , forgoing wiles

Of song and senses , freed from love and hate , dwelling ‘mid solitudes , in diet spare ,

With body , speech , and will tamed to obey , ever to holy meditation vowed ,

From passions liberate , quit of the Self , of arrogance , impatience , anger , pride ;

Freed from surroundings , quiet , lacking nought –

Such an one grows to onness with the BRAHM ;

Such an one , growing with BRAHM , serene , sorrows no more ; his soul ,

Equally loving all that lives , loves well Me , Who have made them ,

And attains to Me . by this same love and worship doth he know

Me as I am , how high and wonderful . and knowing straightway enters into Me .

And whatsoever deeds he doeth – fixed in Me , as in his refuge – he hath won

For ever and for ever by My grace th’ eternal Rest ! So win Thou ! In thy thoughts

Do all thou dost for Me ! Renounce for Me ! sacrifice heart and mind and will to ME !

Live in the faith of Me ! in faith of Me all dangers thou shalt vanquish , by My grace ;

But , trusting to thyself and heeding not , Thou can’t but perish ! if this day thou say’st ,

Relying on thy self , “ 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 was 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 succor , Prince !

So -- only so , Arjuna ! – shalt thou gain – by grace of Him – the uttermost repose ,

The Eternal Place ! Thus hath been opened thee this Truth of Truths the Mystery more hid

Than any secret mystery . Meditate ! Add as thou wilt – then act ! Nay ! but once more

Take My last word , My uttermost 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 these –

Rites and writ duties ! Fly to Me alone ! make Me thy single refuge ! I will free

Thy soul from all its sins ! Bee of good cheer !

[ Hide , the holy Krishna saith , this from him that hath no faith ,

Him that worships not , nor seeks

Wisdom’s teaching when she speaks ;

Hide it from all men who mock ;

But , wherever , ‘mid the flock

Of my lovers , one shall teach

This divinest , wisest , speech ---

Teaching in the faith to bring

Truth to them , and offering of all honour unto Me ---

Unto Brahma cometh he !

Nay , and nowhere shall ye find

Any man of all mankind doing dearer deed for Me ;

Nor shall any dearer be In My earth . Yea , furthermore ,

Whoso reads this converse o’er ,

Held by Us upon the plain , Pondering piously and fain ,

He hath paid Me sacrifice !

{ Krishna speaketh in this wise ! }

Yea , and whoso , full of faith ,

Heareth wisely what it saith ,

Heareth meekly , ---- when he dies ,

Surely shall his spirit rise

To those regions where the Blest ,

Free of flesh , in joyance rest . ]

KRISHNAM VANDHE JAGATH GURUM !

JAYA JAYA SANKARA ; HARA HARA

BHAGAVATH GITA. OM SRI GURUBHYO NAMA : ! KRISHNAYA THUBHYAM NAMA : !

THE SONG CELETIAL - SHRIMAD BHAGAGAVAD GITA

So have I read this wonderful and spirit- thrilling speech,

By Krishna and Prince Arjun held , discovering 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 .

OTHER NAMES OF LORD KRISHNA AND ARJUNA

Throughout the Githa the two principal figures of the Lord Krishna and Arjuna , between whom the dialogue takes place , address each other by different names . These names signify the different attributes of the two , and are used in relevant context as necessitated by the requirements of the metres used .

THE LORD KRISHNA is also addressed as :

Achyutha Madhusoodhana Arisudhana

Ushna Govindha Varshneya

Hari Vasudheva Hrusheekesha

Vyasa Janardhana Yadhava

Keshava Yogin Madhava

ARJUNA is also addressed as :

Bharatha Kurusreshta Dhananjaya

Mahabhaho Gudakesha Pandu

Kowntheya Pandava Kruthin

Pritha Kowravanandhana Paranthapa

Kurusatthama Savyasachi

$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$

SELECTED BIBLIOGRAPHY

K.T TELANG : THE BHAGAVADGITA , 1882.

EDWIN ARNOLD : THE SONG CELETIAL . 1885

A.MAHADEVA SASTRI : THE BHAGAVAD GITA , 1901

L.D.BARNET T : THE BHAGAVAD GITA , 1905

ANNIE BESANT & BHAGAVAN DAS , BHAGAVAD GITA , 1905

SRI AUROBINDO : ESSAYS ON THE GITA , 1928

W. DOUGLAS P . HILL : THE BHAGAVAD GITA , 1928

B.G.TILAK : GITARAHASYA . E.T. 1935

D.S. SARMA : THE BHAGAVAD GITA , 1937

FRANKLIN EDGERTON : THE BHAGAVAD GITA , 1944

SWAMI PRABHAVANANDA & CHRISTOPHER

ISHERWOOD : THE BHAGAVAD GITA , 1945

MAHADEV : DESAI : THE GITA ACCORDING TO GANDHI , 1946

S . RADHAKRISHNAN : THE BHAGAVATGITA , 1948