ARJUNA:
FAIN would I better know, Thou Glorious One! |
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The very truth—Heart’s Lord!—of Sannyâs, |
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Abstention; and Renunciation, Lord! |
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Tyâ and what separates these twain! |
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KRISHNA:
The poets rightly teach that Sannyâs |
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Is the foregoing of all acts which spring |
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Out of desire; and their wisest say |
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Tyâga is renouncing fruit of acts. |
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There be among the saints some who have held |
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All action sinful, and to be renounced; |
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And some who answer “Nay! the goodly acts— |
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As worship, penance, alms—must be performed!” |
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Hear now My sentence, Best of Bharatas! |
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’Tis well set forth, O Chaser of thy Foes! |
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Renunciation is of threefold form, |
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And Worship, Penance, Alms, not to be stayed; |
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Nay, to be gladly done; for all those three |
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Are purifying waters for true souls! |
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Yet must be practised even those high works |
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In yielding up attachment, and all fruit |
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Produced by works. This is My judgment, Prince! |
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This My insuperable and fixed decree! |
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Abstaining from a work by right prescribed |
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Never is meet! So to abstain doth spring |
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From “Darkness,” and Delusion teacheth it. |
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Abstaining from a work grievous to flesh, |
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When one saith “’Tis unpleasing!” this is null! |
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Such an one acts from “passion;” nought of gain |
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Wins his Renunciation! But, Arjun! |
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Abstaining from attachment to the work, |
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Abstaining from rewardment in the work, |
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While yet one doeth it full faithfully, |
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Saying, “’Tis right to do!” that is “true” act |
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And abstinence! Who doeth duties so, |
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Unvexed if his work fail, if it succeed |
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Unflattered, in his own heart justified, |
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Quit of debates and doubts, his is “true” act: |
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For, being in the body, none may stand |
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Wholly aloof from act; yet, who abstains |
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From profit of his acts is abstinent. |
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The fruit of labors, in the lives to come, |
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Is threefold for all men,—Desirable, |
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And Undesirable, and mixed of both; |
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But no fruit is at all where no work was. |
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Hear from me, Long-armed Lord! the makings five |
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Which go to every act, in Sânkhya taught |
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As necessary. First the force; and then |
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The agent; next, the various instruments; |
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Fourth, the especial effort; fifth, the God. |
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What work soever any mortal doth |
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Of body, mind, or speech, evil or good, |
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By these five doth he that. Which being thus, |
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Whoso, for lack of knowledge, seeth himself |
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As the sole actor, knoweth nought at all |
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And seeth nought. Therefore, I say, if one— |
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Holding aloof from self—with unstained mind |
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Should slay all yonder host, being bid to slay, |
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He doth not slay; he is not bound thereby! |
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Knowledge, the thing known, and the mind which knows, |
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These make the threefold starting-ground of act. |
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The act, the actor, and the instrument, |
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These make the threefold total of the deed. |
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But knowledge, agent, act, are differenced |
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By three dividing qualities. Hear now |
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Which be the qualities dividing them. |
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There is “true” Knowledge. Learn thou it is this! |
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To see one changeless Life in all the Lives, |
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And in the Separate, One Inseparable. |
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There is imperfect Knowledge: that which sees |
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The separate existences apart, |
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And, being separated, holds them real. |
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There is false Knowledge: that which blindly clings |
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To one as if ’twere all, seeking no Cause, |
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Deprived of light, narrow, and dull, and “dark.” |
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There is “right” Action: that which—being enjoined— |
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Is wrought without attachment, passionlessly, |
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For duty, not for love, nor hate, nor gain. |
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There is “vain” Action: that which men pursue |
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Aching to satisfy desires, impelled |
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By sense of self, with all-absorbing stress: |
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This is of Rajas—passionate and vain. |
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There is “dark” Action: when one doth a thing |
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Heedless of issues, heedless of the hurt |
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Or wrong for others, heedless if he harm |
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His own soul—’tis of Tamas, black and bad! |
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There is the “rightful” doer. He who acts |
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Free from selfseeking, humble, resolute, |
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Steadfast, in good or evil hap the same, |
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Content to do aright—he “truly” acts. |
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There is th’ “impassioned” doer. He that works |
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From impulse seeking profit, rude and bold |
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To overcome, unchastened; slave by turns |
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Of sorrow and of joy: of Rajas he! |
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And there be evil doers; loose of heart, |
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Low-minded, stubborn, fraudulent, remiss, |
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Dull, slow, despondent—children of the “dark.” |
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Hear, too, of Intellect and Steadfastness |
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The threefold separation, Conqueror-Prince! |
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How these are set apart by Qualities. |
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Good is the Intellect which comprehends |
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The coming forth and going back of life, |
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What must be done, and what must not be done, |
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What should be feared, and what should not be feared, |
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What binds and what emancipates the soul: |
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That is of Sattwan, Prince! of “soothfastness.” |
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Marred is the Intellect which, knowing right |
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And knowing wrong, and what is well to do |
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And what must not be done, yet understands |
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Nought with firm mind, nor as the calm truth is: |
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This is of Rajas, Prince! and “passionate!” |
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Evil is Intellect which, wrapped in gloom, |
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Looks upon wrong as right, and sees all things |
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Contrariwise of Truth. O Pritha’s Son! |
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That is of Tamas, “dark” and desperate! |
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Good is the steadfastness whereby a man |
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Masters his beats of heart, his very breath |
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Of life, the action of his senses; fixed |
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In never-shaken faith and piety: |
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That is of Sattwan, Prince! “soothfast” and fair! |
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Stained is the steadfastness whereby a man |
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Holds to his duty, purpose, effort, end, |
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For life’s sake, and the love of goods to gain, |
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Arjuna! ’tis of Rajas, passion-stamped! |
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Sad is the steadfastness wherewith the fool |
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Cleaves to his sloth, his sorrow, and his fears, |
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His folly and despair. This—Pritha’s Son!— |
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Is born of Tamas, “dark” and miserable! |
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Hear further, Chief of Bharatas! from Me |
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The threefold kinds of Pleasure which there be. |
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Good Pleasure is the pleasure that endures, |
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Banishing pain for aye; bitter at first |
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As poison to the soul, but afterward |
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Sweet as the taste of Amrit. Drink of that! |
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It springeth in the Spirit’s deep content. |
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And painful Pleasure springeth from the bond |
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Between the senses and the sense-world. Sweet |
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As Amrit is its first taste, but its last |
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Bitter as poison. ’Tis of Rajas, Prince! |
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And foul and “dark” the Pleasure is which springs |
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From sloth and sin and foolishness; at first |
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And at the last, and all the way of life |
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The soul bewildering. ’Tis of Tamas, Prince! |
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For nothing lives on earth, nor ’midst the gods |
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In utmost heaven, but hath its being bound |
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With these three Qualities, by Nature framed. |
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The work of Brahmans, Kshatriyas, Vaisyas, |
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And Sudras, O thou Slayer of thy Foes! |
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Is fixed by reason of the Qualities |
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Planted in each: |
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A Brahman’s virtues, Prince! |
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Born of his nature, are serenity, |
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Self-mastery, religion, purity, |
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Patience, uprightness, learning, and to know |
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The truth of things which be. A Kshatriya’s pride, |
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Born of his nature, lives in valor, fire, |
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Constancy, skilfulness, spirit in fight, |
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And open-handedness and noble mien, |
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As of a lord of men. A Vaisya’s task, |
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Born with his nature, is to till the ground, |
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Tend cattle, venture trade. A Sudra’s state, |
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Suiting his nature, is to minister. |
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Whoso performeth—diligent, content— |
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The work allotted him, whate’er it be, |
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Lays hold of perfectness! Hear how a man |
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Findeth perfection, being so content: |
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He findeth it through worship—wrought by work— |
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Of HIM that is the Source of all which lives, |
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Of HIM by Whom the universe was stretched. |
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Better thine own work is, though done with fault, |
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Than doing other’s work, ev’n excellently. |
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He shall not fall in sin who fronts the task |
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Set him by Nature’s hand! Let no man leave |
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His natural duty, Prince! though it bear blame! |
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For every work hath blame, as every flame |
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Is wrapped in smoke! Only that man attains |
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Perfect surcease of work whose work was wrought |
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With mind unfettered, soul wholly subdued, |
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Desires for ever dead, results renounced. |
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Learn from me, Son of Kunti! also this, |
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How one, attaining perfect peace, attains |
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BRAHM, the supreme, the highest height of all! |
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Devoted—with a heart grown pure, restrained |
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In lordly self-control, foregoing wiles |
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Of song and senses, freed from love and hate, |
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Dwelling ’mid solitudes, in diet spare, |
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With body, speech, and will tamed to obey, |
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Ever to holy meditation vowed, |
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From passions liberate, quit of the Self, |
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Of arrogance, impatience, anger, pride; |
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Freed from surroundings, quiet, lacking nought— |
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Such an one grows to oneness with the BRAHM; |
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Such an one, growing one with BRAHM, serene, |
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Sorrows no more, desires no more; his soul, |
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Equally loving all that lives, loves well |
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Me, Who have made them, and attains to Me. |
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By this same love and worship doth he know |
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Me as I am, how high and wonderful, |
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And knowing, straightway enters into Me. |
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And whatsoever deeds he doeth—fixed |
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In Me, as in his refuge—he hath won |
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For ever and for ever by My grace |
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Th’ Eternal Rest! So win thou! In thy thoughts |
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Do all thou dost for Me! Renounce for Me! |
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Sacrifice heart and mind and will to Me! |
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Live in the faith of Me! In faith of Me |
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All dangers thou shalt vanquish, by My grace, |
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But, trusting to thyself and heeding not, |
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Thou can’st but perish! If this day thou say’st |
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Relying on thyself, “I will not fight!” |
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Vain will the purpose prove! thy qualities |
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Would spur thee to the war. What thou dost shun, |
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Misled by fair illusions, thou wouldst seek |
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Against thy will, when the task comes to thee |
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Waking the promptings in thy nature set. |
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There lives a Master in the hearts of men |
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Maketh their deeds, by subtle pulling-strings, |
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Dance to what tune HE will. With all thy soul |
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Trust Him, and take Him for thy succor, Prince! |
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So—only so, Arjuna!—shall thou gain— |
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By grace of Him—the uttermost repose, |
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The Eternal Place! |
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Thus hath been opened thee |
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This Truth of Truths, the Mystery more hid |
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Than any secret mystery. Meditate! |
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And—as thou wilt—then act! |
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Nay! but once more |
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Take My last word, My utmost meaning have! |
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Precious thou art to Me; right well-beloved! |
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Listen! I tell thee for thy comfort this. |
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Give Me thy heart! adore Me! serve Me! cling |
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In faith and love and reverence to Me! |
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So shalt thou come to Me! I promise true, |
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For thou art sweet to Me! |
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And let go those— |
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Rites and writ duties! Fly to Me alone! |
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Make Me thy single refuge! I will free |
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Thy soul from all its sins! Be of good cheer! |
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[Hide, the holy Krishna saith, |
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This from him that hath no faith, |
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Him that worships not, nor seeks |
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Wisdom’s teaching when she speaks: |
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Hide it from all men who mock; |
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But, wherever, ’mid the flock |
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Of My lovers, one shall teach |
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This divinest, wisest, speech— |
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Teaching in the faith to bring |
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Truth to them, and offering |
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Of all honor unto Me— |
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Unto Brahma cometh he! |
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Nay, and nowhere shall ye find |
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Any man of all mankind |
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Doing dearer deed for Me; |
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Nor shall any dearer be |
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In My earth. Yea, furthermore, |
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Whoso reads this converse o’er |
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Held by Us upon the plain, |
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Pondering piously and fain, |
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He hath paid Me sacrifice! |
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(Krishna speaketh in this wise!) |
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Yea, and whoso, full of faith, |
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Heareth wisely what it saith, |
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Heareth meekly,—when he dies, |
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Surely shall his spirit rise |
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To those regions where the Blest, |
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Free of flesh, in joyance rest.] |
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Hath this been heard by thee, O Indian Prince! |
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With mind intent? hath all the ignorance— |
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Which bred thy trouble—vanished, My Arjun? |
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ARJUNA:
Trouble and ignorance are gone! the Light |
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Hath come unto me, by Thy favor, Lord! |
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Now am I fixed! my doubt is fled away! |
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According to Thy word, so will I do! |
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SANJAYA:
Thus gathered I the gracious speech of Krishna, O my King! |
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Thus have I told, with heart a-thrill, this wise and wondrous thing |
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By great Vyâsa’s learning writ, how Krishna’s self made known |
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The Yôga, being Yôga’s Lord. So is the high truth shown! |
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And aye, when I remember, O Lord my King, again |
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Arjuna and the God in talk, and all this holy strain, |
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Great is my gladness: when I muse that splendor, passing speech, |
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Of Hari, visible and plain, there is no tongue to reach |
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My marvel and my love and bliss. O Archer-Prince! all hail! |
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O Krishna, Lord of Yôga! surely there shall not fail |
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Blessing, and victory, and power, for Thy most mighty sake, |
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Where this song comes of Arjun, and how with God he spake. |
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Here ends, with Chapter XVIII. entitled “Mokshasan-yâsayôg,” |
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or “The Book of Religion by |
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Deliverance and Renunciation,” |
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THE BHAGAVAD-GITA |
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Subhamastu Sarvajagatân |