HERE ENDETH CHAPTER XII. OF THE BHAGAVAD-GITA,
Entitled “Bhaktiyog,”
Or ”The Book of the Religion of Faith.”

Chapter XIII

Arjuna.
Now would I hear, O gracious Kesava!1
Of Life which seems, and Soul beyond, which sees,
And what it is we know — or think to know.

Krishna.
Yea! Son of Kunti! for this flesh ye see
Is Kshetra, is the field where Life disports;
And that which views and knows it is the Soul,
Kshetrajna. In all “fields,” thou Indian prince!
I am Kshetrajna. I am what surveys!
Only that knowledge knows which knows the known
By the knower!1 What it is, that “field” of life,
What qualities it hath, and whence it is,
And why it changeth, and the faculty
That wotteth it, the mightiness of this,
And how it wotteth  — hear these things from Me!2

The elements, the conscious life, the mind,
The unseen vital 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 wrought on Matter by the Soul!

Humbleness, truthfulness, and harmlessness,
Patience and honour, reverence for the wise.
Purity, constancy, control of self,
Contempt of sense-delights, self-sacrifice,
Perception of the certitude of ill
In birth, death, age, disease, suffering, and sin;
Detachment, lightly holding unto home,
Children, and wife, and all that bindeth men;
An ever-tranquil heart in fortunes good
And fortunes evil, with a will set firm
To worship Me — Me only! ceasing not;
Loving all solitudes, and shunning noise
Of foolish crowds; endeavours resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain, — this is true Wisdom, Prince!
And what is otherwise is ignorance!

Now will I speak of knowledge best to know-
That Truth which giveth man Amrit to drink,
The Truth of HIM, the Para-Brahm, the All,
The Uncreated; not Asat, not Sat,
Not Form, nor the Unformed; yet both, and more; —
Whose hands are everywhere, and everywhere
Planted His feet, and everywhere His eyes
Beholding, and His ears in every place
Hearing, and all His faces everywhere
Enlightening and encompassing His worlds.
Glorified in the senses He hath given,
Yet beyond sense He is; sustaining all,
Yet dwells He unattached: of forms and modes
Master, yet neither form nor mode hath He;
He is within all beings — and without —
Motionless, yet still moving; not discerned
For subtlety of instant presence; close
To all, to each; yet measurelessly far!
Not manifold, and yet subsisting still
In all which lives; for ever to be known
As the Sustainer, yet, at the End of Times,
He maketh all to end — and re-creates.
The Light of Lights He is, in the heart of the Dark
Shining eternally. Wisdom He is
And Wisdom’s way, and Guide of all the wise,
Planted in every heart.

So have I told
Of Life’s stuff, and the moulding, and the lore
To comprehend. Whoso, adoring Me,
Perceiveth this, shall surely come to Me!

Know thou that Nature and the Spirit both
Have no beginning! Know that qualities
And changes of them are by Nature wrought;
That Nature puts to work the acting frame,
But Spirit doth inform it, and so cause
Feeling of pain and pleasure. Spirit, linked
To moulded matter, entereth into bond
With qualities by Nature framed, and, thus
Married to matter, breeds the birth again
In good or evil yonis.1

Yet is this
Yea! in its bodily prison! — Spirit pure,
Spirit supreme; surveying, governing,
Guarding, possessing; Lord and Master still
PURUSHA, Ultimate, One Soul with Me.

Whoso thus knows himself, and knows his soul
PURUSHA, working through the qualities
With Nature’s modes, the light hath come for him!
Whatever flesh he bears, never again
Shall he take on its load. Some few there be
By meditation find the Soul in Self
Self-schooled; and some by long philosophy
And holy life reach thither; some by works:
Some, never so attaining, hear of light
From other lips, and seize, and cleave to it
Worshipping; yea! and thos — to teaching true —
Overpass Death!

Wherever, Indian Prince!
Life is — of moving things, or things unmoved,
Plant or still seed — know, what is there hath grown
By bond of Matter and of Spirit: Know
He sees indeed who sees in all alike
The living, lordly Soul; the Soul Supreme,
Imperishable amid the Perishing:
For, whoso thus beholds, in every place,
In every form, the same, one, Living Life,
Doth no more wrongfulness unto himself,
But goes the highest road which brings to bliss.
Seeing, he sees, indeed, who sees that works
Are Nature’s wont, for Soul to practise by
Acting, yet not the agent; sees the mass
Of separate living things — each of its kind —
Issue from One, and blend again to One:
Then hath he BRAHMA, he attains!

O Prince!
That Ultimate, High Spirit, Uncreate,
Unqualified, even when it entereth flesh
Taketh no stain of acts, worketh in nought!
Like to the ethereal air, pervading all,
Which, for sheer subtlety, avoideth taint,
The subtle Soul sits everywhere, unstained:
Like to the light of the all-piercing sun
[Which is not changed by aught it shines upon,]
The Soul’s light shineth pure in every place;
And they who, by such eye of wisdom, see
How Matter, and what deals with it, divide;
And how the Spirit and the flesh have strife,
Those wise ones go the way which leads to Life!

HERE ENDS CHAPTER XIII. OF THE BHAGAVAD-GITA,
Entitled “Kshetrakshetrajnavibhagayog,”
Or “The Book of Religion by Separation of Matter and Spirit.”

Chapter XIV

Krishna.
Yet farther will I open unto thee
This wisdom of all wisdoms, uttermost,
The which possessing, all My saints have passed
To perfectness. On such high verities
Reliant, rising into fellowship
With Me, they are not born again at birth
Of Kalpas, nor at Pralyas suffer change!

[The]1 Universe the womb is where I plant
Seed of all lives! Thence, Prince of India, comes
Birth to all beings! Whoso, Kunti’s Son!
Mothers each mortal form, Brahma conceives,
And I am He that fathers, sending seed!

Sattwan, Rajas, and Tamas, so are named
The qualities of Nature, “Soothfastness,”
“Passion,” and “Ignorance.” These three bind down
The changeless Spirit in the changeful flesh.
Whereof sweet “Soothfastness,” by purity
Living unsullied and enlightened, binds
The sinless Soul to happiness and truth;
And Passion, being kin to appetite,
And breeding impulse and propensity,
Binds the embodied Soul, O Kunti’s Son!
By tie of works. But Ignorance, begot
Of Darkness, blinding mortal men, binds down
Their souls to stupor, sloth, and drowsiness.
Yea, Prince of India! Soothfastness binds souls
In pleasant wise to flesh; and Passion binds
By toilsome strain; but Ignorance, which blots
The beams of wisdom, binds the soul to sloth.
Passion and Ignorance, once overcome,
Leave Soothfastness, O Bharata! Where this
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor quick.
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see well
Soothfastness settled in that city reigns;
Where longing is, and ardour, and unrest,
Impulse to strive and gain, and avarice,
Those spring from Passion — Prince! — engrained; and where
Darkness and dulness, sloth and stupor are,
‘Tis Ignorance hath caused them, Kuru 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 of Amrit.

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
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are,
Not wishful when they are not: he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying — serene —
When troubles break, “These be the Qualities!”
He unto whom — self-centred — grief and joy
Sound as one word; to whose deep-seeing eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same gentleness
For lovely and unlovely things, firm-set,
Well-pleased in praise and dispraise; satisfied
With honour or dishonour; unto friends
And unto foes alike in tolerance;
Detached from undertakings, — he is named
Surmounter of the Qualities!

And such —
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!

For I am
That whereof Brahma is the likeness! Mine
The Amrit is; and Immortality
Is mine; and mine perfect Felicity!

HERE ENDS CHAPTER XIV. OF THE BHAGAVAD-GITA
Entitled “Gunatrayavibhagayog,”
Or “The Book of Religion by Separation from the Qualities.”

Chapter XV

Krishna.
Men call the Aswattha, — the Banyan-tree, —
Which hath its boughs beneath, its roots above, —
The ever-holy tree. Yea! for its leaves
Are green and waving hymns which whisper Truth!
Who knows the Aswattha, knows Veds, and all.

Its branches shoot to heaven and sink to earth,1
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 temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there,

As actions wrought amid this world of men
Bind them by ever-tightening bonds again.
If ye knew well the teaching of the Tree,
What its shape saith; and whence it springs; and, then

How it must end, and all the ills of it,
The axe of sharp Detachment ye would whet,
And cleave the clinging snaky roots, and lay
This Aswattha of sense-life low, — to set

New growths upspringing to that happier sky, —
Which they who reach shall have no day to die,
Nor fade away, nor fall — to Him, I mean,
FATHER and FIRST, Who made the mystery

Of old Creation; for to Him come they
From passion and from dreams who break away;
Who part the bonds constraining them to flesh,
And, — Him, the Highest, worshipping alway —

No longer grow at mercy of what breeze
Of summer pleasure stirs the sleeping trees,
What blast of tempest tears them, bough and stem
To the eternal world pass such as these!

Another Sun gleams there! another Moon!
Another Light, — not Dusk, nor Dawn, nor Noon —
Which they who once behold return no more;
They have attained My rest, life’s Utmost boon!

When, in this world of manifested life,
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
From Being’s storehouse, — which containeth all, —
Senses and intellect. The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers scents,
Blowing above the flower-beds. Ear and Eye,
And Touch and Taste, and Smelling, these it takes, —
Yea, and a sentient mind; — linking itself
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, respiring frames, and pass,
With outward and with inward breath, to feed
The body [of]1 all meats.2

For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are “the Divided.” That which sits apart,
“The Undivided.”

Higher still is He,
The Highest, holding all, whose Name is LORD,
The Eternal, Sovereign, First! Who fills all worlds,
Sustaining them. And — dwelling thus beyond
Divided Being and Undivided — I
Am called of men and Vedas, Life Supreme,
The PURUSHOTTAMA.

Who knows Me thus,
With mind unclouded, knoweth all, dear Prince!
And with his whole soul ever worshippeth Me.

Now is the sacred, secret Mystery
Declared to thee! Who comprehendeth this
Hath wisdom! He is quit of works in bliss!

HERE ENDS CHAPTER XV. OF THE BHAGAVAD-GITA
Entitled “Purushottamapraptiyog,”
Or “The Book of Religion by attaining the Supreme.”

Chapter XVI

Krishna.
Fearlessness, singleness of soul, the will
Always to strive for wisdom; opened hand
And governed appetites; and piety,
And love of lonely study; humbleness,
Uprightness, heed to injure nought which lives,
Truthfulness, slowness unto wrath, a mind
That lightly letteth go what others prize;
And equanimity, and charity
Which spieth no man’s faults; and tenderness
Towards all that suffer; a contented heart,
Fluttered by no desires; a bearing mild,
Modest, and grave, with manhood nobly mixed,
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

The Heavenly Birth brings to deliverance,
So should’st thou know! The birth with Asuras
Brings into bondage. Be thou joyous, Prince!
Whose lot is set apart for heavenly Birth.

Two stamps there are marked on all living men,
Divine and Undivine; I spake to thee
By what marks thou shouldst know the Heavenly Man,
Hear from me now of the Unheavenly!

They comprehend not, the Unheavenly,
How Souls go forth from Me; nor how they come
Back unto Me: nor is there Truth in these,
Nor purity, nor rule of Life. “This world
Hath not a Law, nor Order, nor a Lord,”
So say they: “nor hath risen up by Cause
Following on Cause, in perfect purposing,
But is none other than a House of Lust.”
And, this thing thinking, all those ruined ones —
Of little wit, dark-minded — give themselves
To evil deeds, the curses of their kind.
Surrendered to desires insatiable,
Full of deceitfulness, folly, and pride,
In blindness cleaving to their errors, caught
Into the sinful course, they trust this lie
As it were true — this lie which leads to death —
Finding in Pleasure all the good which is,
And crying “Here it finisheth!”

Ensnared
In nooses of a hundred idle hopes,
Slaves to their passion and their wrath, they buy
Wealth with base deeds, to glut hot appetites;
“Thus much, to-day,” they say, “we gained! thereby
Such and such wish of heart shall have its fill;
And this is ours! and th’ other shall be ours!
To-day we slew a foe, and we will slay
Our other enemy to-morrow! Look!
Are we not lords? Make we not goodly cheer?
Is not our fortune famous, brave, and great?
Rich are we, proudly born! What other men
Live like to us? Kill, then, for sacrifice!
Cast largesse, and be merry!” So they speak
Darkened by ignorance; and so they fall —
Tossed to and fro with projects, tricked, and bound
In net of black delusion, lost in lusts —
Down to foul Naraka. Conceited, fond,
Stubborn and proud, dead-drunken with the wine
Of wealth, and reckless, all their offerings
Have but a show of reverence, being not made
In piety of ancient faith. Thus vowed
To self-hood, force, insolence, feasting, wrath,
These My blasphemers, in the forms they wear
And in the forms they breed, my foemen are,
Hateful and hating; cruel, evil, vile,
Lowest and least of men, whom I cast down
Again, and yet again, at end of lives,
Into some devilish womb, whence — birth by birth —
The devilish wombs re-spawn them, all beguiled;
And, till they find and worship Me, sweet Prince!
Tread they that Nether Road.

The Doors of Hell
Are threefold, whereby men to ruin pass, —
The door of Lust, the door of Wrath, the door
Of Avarice. Let a man shun those three!
He who shall turn aside from entering
All those three gates of Narak, wendeth straight
To find his peace, and comes to Swarga’s gate.1

HERE ENDETH CHAPTER XVI. OF THE BHAGAVAD-GITA,
Entitled “Daivasarasaupadwibhagayog,”
Or “The Book of the Separateness of the Divine and Undivine.”

Chapter XVII

Arjuna.
If men forsake the holy ordinance,
Heedless of Shastras, yet keep faith at heart
And worship, what shall be the state of those,
Great Krishna! Sattwan, Rajas, Tamas? Say!

Krishna.
Threefold the faith is of mankind and springs
From those three qualities, — becoming “true,”
Or “passion-stained,” or “dark,” as thou shalt hear!

The faith of each believer, Indian Prince!
Conforms itself to what he truly is.
Where thou shalt see a worshipper, that one
To what he worships lives assimilate,
[Such as the shrine, so is the votary,]
The “soothfast” souls adore true gods; the souls
Obeying Rajas worship Rakshasas1
Or Yakshas; and the men of Darkness pray
To Pretas and to Bhutas2. Yea, and those
Who  practise bitter penance, not enjoined
By rightful rule — penance which hath its root
In self-sufficient, proud hypocrisies —
Those men, passion-beset, violent, wild,
Torturing — the witless ones — My elements
Shut in fair company within their flesh,
(Nay, Me myself, present within the flesh!)
Know them to devils devoted, not to Heaven!
For like as foods are threefold for mankind
In nourishing, so is there threefold way
Of worship, abstinence, and almsgiving!
Hear this of Me! there is a food which brings
Force, substance, strength, and health, and joy to live,
Being well-seasoned, cordial, comforting,
The “Soothfast” meat. And there be foods which bring
Aches and unrests, and burning blood, and grief,
Being too biting, heating, salt, and sharp,
And therefore craved by too strong appetite.
And there is foul food — kept from over-night,3
Savourless, filthy, which the foul will eat,
A feast of rottenness, meet for the lips
Of such as love the “Darkness.”

Thus with rites; —
A sacrifice not for rewardment made,
Offered in rightful wise, when he who vows
Sayeth, with heart devout, “This I should do!”
Is “Soothfast” rite. But sacrifice for gain,
Offered for good repute, be sure that this,
O Best of Bharatas! is Rajas-rite,
With stamp of “passion.” And a sacrifice
Offered against the laws, with no due dole
Of food-giving, with no accompaniment
Of hallowed hymn, nor largesse to the priests,
In faithless celebration, call it vile,
The deed of “Darkness!” — lost!

Worship of gods
Meriting worship; lowly reverence
Of Twice-borns, Teachers, Elders; Purity,
Rectitude, and the Brahmacharya’s vow,
And not to injure any helpless thing, —
These make a true religiousness of Act.

Words causing no man woe, words ever true,
Gentle and pleasing words, and those ye say
In murmured reading of a Sacred Writ, —
These make the true religiousness of Speech.

Serenity of soul, benignity,
Sway of the silent Spirit, constant stress
To sanctify the Nature, — these things make
Good rite, and true religiousness of Mind.

Such threefold faith, in highest piety
Kept, with no hope of gain, by hearts devote,
Is perfect work of Sattwan, true belief.

Religion shown in act of proud display
To win good entertainment, worship, fame,
Such — say I — is of Rajas, rash and vain.

Religion followed by a witless will
To torture self, or come at power to hurt
Another, — ‘tis of Tamas, dark and ill.

The gift lovingly given, when one shall say
“Now must I gladly give!” when he who takes
Can render nothing back; made in due place,
Due time, and to a meet recipient,
Is gift of Sattwan, fair and profitable.

The gift selfishly given, where to receive
Is hoped again, or when some end is sought,
Or where the gift is proffered with a grudge,
This is of Rajas, stained with impulse, ill.

The gift churlishly flung, at evil time,
In wrongful place, to base recipient,
Made in disdain or harsh unkindliness,
Is gift of Tamas, dark; it doth not bless!1

HERE ENDETH CHAPTER XVII. OF THE BHAGAVAD-GITA,
Entitled “Sraddhatrayavibhagayog,”
Or “The Book of Religion by the Threefold Kinds of Faith.”

Chapter XVIII

Arjuna.
Fain would I better know, Thou Glorious One!
The very truth — Heart’s Lord! — of Sannyas,
Abstention; and enunciation, Lord!
Tyaga; and what separates these twain!

Krishna.
The poets rightly teach that Sannyas
Is the foregoing of all acts which spring
Out of desire; and their wisest say
Tyaga is renouncing fruit of acts.

There be among the saints some who have held
All action sinful, and to be renounced;
And some who answer, “Nay! the goodly acts —
As worship, penance, alms — must be performed!”
Hear now My sentence, Best of Bharatas!

‘Tis well set forth, O Chaser of thy Foes!
Renunciation is of threefold form,
And Worship, Penance, Alms, not to be stayed;
Nay, to be gladly done; for all those three
Are purifying waters for true souls!

Yet must be practised even those high works
In yielding up attachment, and all fruit
Produced by works. This is My judgment, Prince!
This My insuperable and fixed decree!

Abstaining from a work by right prescribed
Never is meet! So to abstain doth spring
From “Darkness,” and Delusion teacheth it.
Abstaining from a work grievous to flesh,
When one saith “‘Tis unpleasing!” this is null!
Such an one acts from “passion;” nought of gain
Wins his Renunciation! But, Arjun!
Abstaining from attachment to the work,
Abstaining from rewardment in the work,
While yet one doeth it full faithfully,
Saying, “‘Tis right to do!” that is “true ” act
And abstinence! Who doeth duties so,
Unvexed if his work fail, if it succeed
Unflattered, in his own heart justified,
Quit of debates and doubts, his is “true” act:
For, being in the body, none may stand
Wholly aloof from act; yet, who abstains
From profit of his acts is abstinent.

The fruit of labours, in the lives to come,
Is threefold for all men, — Desirable,
And Undesirable, and mixed of both;
But no fruit is at all where no work was.

Hear from me, Long-armed Lord! the makings five
Which go to every act, in Sankhya taught
As necessary. First the force; and then
The agent; next, the various instruments;
Fourth, the especial effort; fifth, the God.
What work soever any mortal doth
Of body, mind, or speech, evil or good,
By these five doth he that. Which being thus,
Whoso, for lack of knowledge, seeth himself
As the sole actor, knoweth nought at all
And seeth nought. Therefore, I say, if one —
Holding aloof from self — with unstained mind
Should slay all yonder host, being bid to slay,
He doth not slay; he is not bound thereby!

Knowledge, the thing known, and the mind which knows,
These make the threefold starting-ground of act.
The act, the actor, and the instrument,
These make the threefold total of the deed.
But knowledge, agent, act, are differenced
By three dividing qualities. Hear now
Which be the qualities dividing them.

There is “true” Knowledge. Learn thou it is this:
To see one changeless Life in all the Lives,
And in the Separate, One Inseparable.
There is imperfect Knowledge: that which sees
The separate existences apart,
And, being separated, holds them real.
There is false Knowledge: that which blindly clings
To one as if ‘twere all, seeking no Cause,
Deprived of light, narrow, and dull, and “dark.”

There is “right” Action: that which being enjoined —
Is wrought without attachment, passionlessly,
For duty, not for love, nor hate, nor gain.
There is “vain” Action: that which men pursue
Aching to satisfy desires, impelled
By sense of self, with all-absorbing stress:
This is of Rajas — passionate and vain.
There is “dark” Action: when one doth a thing
Heedless of issues, heedless of the hurt
Or wrong for others, heedless if he harm
His own soul — ‘tis of Tamas, black and bad!

There is the “rightful”doer. He who acts
Free from self-seeking, humble, resolute,
Steadfast, in good or evil hap the same,
Content to do aright-he “truly” acts.
There is th’ “impassioned” doer. He that works
From impulse, seeking profit, rude and bold
To overcome, unchastened; slave by turns
Of sorrow and of joy: of Rajas he!
And there be evil doers; loose of heart,
Low-minded, stubborn, fraudulent, remiss,
Dull, slow, despondent — children of the “dark.”

Hear, too, of Intellect and Steadfastness
The threefold separation, Conqueror-Prince!
How these are set apart by Qualities.

Good is the Intellect which comprehends
The coming forth and going back of life,
What must be done, and what must not be done,
What should be feared, and what should not be feared,
What binds and what emancipates the soul:
That is of Sattwan, Prince! of “soothfastness.”
Marred is the Intellect which, knowing right
And knowing wrong, and what is well to do
And what must not be done, yet understands
Nought with firm mind, nor as the calm truth is:
This is of Rajas, Prince! and “passionate!”
Evil is Intellect which, wrapped in gloom,
Looks upon wrong as right, and sees all things
Contrariwise of Truth. O Pritha’s Son!
That is of Tamas, “dark” and desperate!

Good is the steadfastness whereby a man
Masters his beats of heart, his very breath
Of life, the action of his senses; fixed
In never-shaken faith and piety:
That is of Sattwan, Prince! “soothfast” and fair!
Stained is the steadfastness whereby a man
Holds to his duty, purpose, effort, end,
For life’s sake, and the love of goods to gain,
Arjuna! ‘tis of Rajas, passion-stamped!
Sad is the steadfastness wherewith the fool
Cleaves to his sloth, his sorrow, and his fears,
His folly and despair. This — Pritha’s Son! —
Is born of Tamas, “dark” and miserable!

Hear further, Chief of Bharatas! from Me
The threefold kinds of Pleasure which there be.

Good Pleasure is the pleasure that endures,
Banishing pain for aye; bitter at first
As poison to the soul, but afterward
Sweet as the taste of Amrit. Drink of that!
It springeth in the Spirit’s deep content.
And painful Pleasure springeth from the bond
Between the senses and the sense-world. Sweet
As Amrit is its first taste, but its last
Bitter as poison. ‘Tis of Rajas, Prince!
And foul and “dark” the Pleasure is which springs
From sloth and sin and foolishness; at first
And at the last, and all the way of life
The soul bewildering. ‘Tis of Tamas, Prince!

For nothing lives on earth, nor ‘midst the gods
In utmost heaven, but hath its being bound
With these three Qualities, by Nature framed.

The work of Brahmans, Kshatriyas, Vaisyas,
And Sudras, O thou Slayer of thy Foes!
Is fixed by reason of the Qualities
Planted in each:

A Brahman’s virtues, Prince!
Born of his nature, are serenity,
Self-mastery, religion, purity,
Patience, uprightness, learning, and to know
The truth of things which be. A Kshatriya’s pride,
Born of his nature, lives in valour, fire,
Constancy, skilfulness, spirit in fight,
And open-handedness and noble mien,
As of a lord of men. A Vaisya’s task,
Born with his nature, is to till the ground,
Tend cattle, venture trade. A Sudra’s state,
Suiting his nature, is to minister.

Whoso performeth — diligent, content —
The work allotted him, whate’er it be,
Lays hold of perfectness! Hear how a man
Findeth perfection, being so content:
He findeth it through worship — wrought by work —
Of Him that is the Source of all which lives,
Of HIM by Whom the universe was stretched.

Better thine own work is, though done with fault,
Than doing others’ work, ev’n excellently.
He shall not fall in sin who fronts the task
Set him by Nature’s hand! Let no man leave
His natural duty, Prince! though it bear blame!
For every work hath blame, as every flame
Is wrapped in smoke! Only that man attains
Perfect surcease of work whose work was wrought
With mind unfettered, soul wholly subdued,
Desires for ever dead, results renounced.

Learn from me, Son of Kunti! also this,
How one, attaining perfect peace, attains
BRAHM, the supreme, the highest height of all!

Devoted — with a heart grown pure, restrained
In lordly self-control, forgoing wiles
Of song and senses, freed from love and hate,
Dwelling ‘mid solitudes, in diet spare,
With body, speech, and will tamed to obey,
Ever to holy meditation vowed,
From passions liberate, quit of the Self,
Of arrogance, impatience, anger, pride;
Freed from surroundings, quiet, lacking nought —
Such an one grows to oneness with the BRAHM;
Such an one, growing one with BRAHM, serene,
Sorrows no more, desires no more; his soul,
Equally loving all that lives, loves well
Me, Who have made them, and attains to Me.
By this same love and worship doth he know
Me as I am, how high and wonderful,
And knowing, straightway enters into Me.
And whatsoever deeds he doeth — fixed
In Me, as in his refuge — he hath won
For ever and for ever by My grace
Th’ Eternal Rest! So win thou! In thy thoughts
Do all thou dost for Me! Renounce for Me!
Sacrifice heart and mind and will to Me!
Live in the faith of Me! In faith of Me
All dangers thou shalt vanquish, by My grace;
But, trusting to thyself and heeding not,
Thou can’st but perish! If this day thou say’st,
Relying on thyself, “I will not fight!”
Vain will the purpose prove! thy qualities
Would spur thee to the war. What thou dost shun,
Misled by fair illusions, thou wouldst seek
Against thy will, when the task comes to thee
Waking the promptings in thy nature set.
There lives a Master in the hearts of men
Maketh their deeds, by subtle pulling — strings,
Dance to what tune HE will. With all thy soul
Trust Him, and take Him for thy succour, Prince!
So — only so, Arjuna! — shalt thou gain —
By grace of Him — the uttermost repose,
The Eternal Place!

Thus hath been opened thee
This Truth of Truths, the Mystery more hid
Than any secret mystery. Meditate!
And — as thou wilt — then act!

Nay! but once more
Take My last word, My utmost meaning have!
Precious thou art to Me; right well-beloved!
Listen! I tell thee for thy comfort this.
Give Me thy heart! adore Me! serve Me! cling
In faith and love and reverence to Me!
So shalt thou come to Me! I promise true,
For thou art sweet to Me!

And let go those —
Rites and writ duties! Fly to Me alone!
Make Me thy single refuge! I will free
Thy soul from all its sins! Be of good cheer!

[Hide, the holy Krishna saith,
This from him that hath no faith,
Him that worships not, nor seeks
Wisdom’s teaching when she speaks:
Hide it from all men who mock;
But, wherever, ‘mid the flock
Of My lovers, one shall teach
This divinest, wisest, speech —
Teaching in the faith to bring
Truth to them, and offering
Of all honour unto Me —
Unto Brahma cometh he!
Nay, and nowhere shall ye find
Any man of all mankind
Doing dearer deed for Me;
Nor shall any dearer be
In My earth. Yea, furthermore,
Whoso reads this converse o’er,
Held by Us upon the plain,
Pondering piously and fain,
He hath paid Me sacrifice!
(Krishna speaketh in this wise!)
Yea, and whoso, full of faith,
Heareth wisely what it saith,
Heareth meekly, — when he dies,
Surely shall his spirit rise
To those regions where the Blest,
Free of flesh, in joyance rest.]

Hath this been heard by thee, O Indian Prince!
With mind intent? hath all the ignorance —
Which bred thy trouble — vanished, My Arjun?

Arjuna.
Trouble and ignorance are gone! the Light
Hath come unto me, by Thy favour, Lord!
Now am I fixed! my doubt is fled away!
According to Thy word, so will I do!

Sanjaya.
Thus gathered I the gracious speech of Krishna, O my King!
Thus have I told, with heart a-thrill, this wise and wondrous thing
By great Vyasa’s learning writ, how Krishna’s self made known
The Yoga, being Yoga’s Lord. So is the high truth shown!
And aye, when I remember, O Lord my King, again
Arjuna and the God in talk, and all this holy strain,
Great is my gladness: when I muse that splendour, passing speech,
Of Hari, visible and plain, there is no tongue to reach
My marvel and my love and bliss. O Archer-Prince! all hail!
O Krishna, Lord of Yoga! surely there shall not fail
Blessing, and victory, and power, for Thy most mighty sake,
Where this song comes of Arjun, and how with God he spake.

HERE ENDS, WITH CHAPTER XVIII.,
Entitled “Mokshasanyasayog,”
Or “The Book of Religion by Deliverance and Renunciation,”
THE BHAGAVAD-GITA.