 Introductory note 2, Bhagavad Gita. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer, please contact LibriVox.org. Bhagavad Gita, translated by Sir Edwin Arnold. Introductory note. During the centuries in which Buddhism was establishing itself in the east of India, the older Brahmanism in the west was undergoing the changes which resulted in the Hinduism, which is now the prevailing religion of India. The main ancient sources of information with regard to these Hindu beliefs and practices are the two great epics, the Ramayana and the Mahabharata. The former is a highly artificial production based on legend and ascribed to one man, Valmike. The latter, a huge conglomeration of stirring adventure, legend, myth, history and superstition, is a composite production begun probably as early as the 4th or 5th century before Christ and completed by the end of the 6th century of our era. It represents many strata of religious belief. The Bhagavad Gita, of which a translation is here given, occurs as an episode in the Mahabharata and is regarded as one of the gems of Hindu literature. The poem is a dialogue between Prince Arjuna, the brother of King Yurhisthira and Vishnu, the supreme god incarnated as Krushna and wearing the disguise of a charioteer. The conversation takes place in a war chariot stationed between the armies of the Kauravas and Pandavas who are about to engage in battle. To the western reader, much of the discussion seems childish and illogical, but these elements are mangled with passages of undeniable sublimity. Many of the more puzzling inconsistencies are due to interpolations by later rewriters. It is, says Hopkins, a medley of beliefs as to the relation of spirit and matter and other secondary matters. It is uncertain in its tone in regard to the comparative efficacy of action and inaction and in regard to the practical man's means of salvation, but it is at one with itself in its fundamental thesis that all things are each a part of one Lord, that men and gods are but manifestations of the one divine spirit. End of introductory note. This recording is in the public domain. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer, please contact LibriVox.org. The Bogavog Gita. Translated by Sir Edwin Arnold. Chapter 1. Arjuna Vishad. Taritarashtra. Ranged thus for battle on the sacred plain, Ankarukshitra. Se Sanjaya. Se. What wrought my people and the Pandavas. Sanjaya. When he beheld the host of Pandavas, Raja Duryodhana. Tudrona Drew. And spake these words. Ah Guru, see this line. How vast it is of Pandu fighting men. Embattled by the son of Drupada, thy scholar in the war. Therein stands ranked chiefs like Arjuna, like to Bhima chiefs, vendors of bows, the Uyudang, Drupada, eminent upon his car, Trishtiket, Cekitan, Kasi's stout lord, Purujit, Kuntipoj, and Shaivya, with Yudhammanu, and Uttamauj, Subhadra's child, and Draupadis. All famed. All mounted on their shining chariots. On our side too. Thou, best of Brahmins, see excellent chiefs, commanders of my line, whose names I joy to count, thyself the first. Then Bhishma, Karna, Kripa, fierce in fight, Vikarna, Ashwataman, next to those, strong Saumadati, with full many more, valiant and tried, ready this day to die. For me they're king, each with his weapon grasped, each skillful in the field. Weakest, me seems. 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 Blair to wake the blood, rolling round like to a lion's roar, the trumpeter blew the great conch, and at the noise of it, trumpets and drums, cymbals and gongs and horns, burst into sudden clamor, as the blasts of loosened tempests, such the tumult seemed. Then might be seen, upon their car of gold, yoked with white steeds, blowing their battle shells. Krushna the god, Arjuna at his side. Krushna, with nodded locks, blew his great conch, carved of the giant's bone. Arjuna blew Indra's loud gift. Bhima the terrible, wolf-bellied Bhima, blew a long reed conch, Yudhishtira, Kunti'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 Jambidekt, and Kasi's prince on his, Sikandi, on his car, Trushtadyam, Virata Sattaki, the unsubdued, Turupara, with his sons. Oh, Lord of Earth! Long-armed, Subhadras' children, all blew loud, so that the clangers shook their fomens' hearts, with quaking earth and thundering heaven. Then twas, beholding the Ritarashtra's battle-set, weapons unsheathing, bows drawn forth, the war instant to break. Arjuna, whose ensign badge was Hanuman the Monkey, spake this thing to Krushna 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. Today, in war's arbitrament, for sure, on bloodshed all are bent, on this plain, obeying the Ritarashtra's sinful son. Thus, Parajuna prayed, O Bharata, betwixt the hosts that heavenly charioteer drove the bright car, raining its milk-white steeds, where Bhishma led, and Drona, and their lords. See, spakey Tarjuna, where they stand, thy kindred of the Kurus, and the Prince, marked on each hand the kinsmen of his house, grandsires and sires, uncles and brothers and sons, cousins and son-in-law, and nephews, mixed with friends and honored elders. Some this side, some that side ranged, and seeing those opposed, such kith grown enemies, Parajuna's heart melted with pity, while he uttered this, Kurusna, as I behold, come here to shed their common blood, yawn concourse of our kin, my members fail, my tongue dries in my mouth, a shutter thrills my body, and my hair bristles with horror. From my weak hand slips, Gandiv, the goodly bow, a fever burns my skin departing, hardly may I stand. The life within me seems to swim in faint, nothing do I foresee save woe and wail. It is not good, okay shove, not of good can spring from mutual slaughter. Lo, I hate triumph and domination, wealth and ease, thus sadly won. Ah-ho, what victory can bring delight, Golvinda, what rich spoils could profit, what rule recompense, what span of life itself seems 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, grand sires, sires and sons, brothers and fathers-in-law, and sons-in-law, elders and friends, shall I deal death on these, even though they seek to slay us? Not one blow, oh Madhusudana, will I strike to gain the rule of all three worlds? Then how much less to seize an earthly kingdom? Killing these must breed but anguish, Krushna. If they be guilty, we shall grow guilty by their deaths, their sins will light on us, if we shall slay those sons of Dharitarastra, and our kin, what peace could come of that? Oh Madhava, for if indeed, blinded by lust and wrath, these cannot see or will not see, the sin of kingly lines or throne, and kinsmen slain, how should not we, who see, shun such a crime? We who perceive the guilt and feel the shame. Oh, thou delight of men, Janardana, by overthrow of houses perisheth their sweet continuous household piety, and, rites neglected, piety extinct, enters impiety upon that home, its women grow unwomened, once their spring mad passions, and the mingling up of castes, sending a hellward road that family, and whoso wrought its doom by wicked wrath. Nay, and the souls of honored ancestors fall from their place of peace, being bereft of funeral cakes and the wan death-water. So teach our holy hymns, thus if we slay kinsfolk and friends for love of earthly power, ah-of-yat, what an evil fault it were! Better I deem 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, sick at heart. Here endeth chapter one of the Bogava Gita, entitled Arjuna Vishad, or The Book of the Distress of Arjuna. This recording is in the public domain. Chapter Two of the Bogava Gita This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information, or to volunteer, please visit LibriVox.org. Recording by Peter Eastman. The Bogava Gita, translated by Sir Edwin Arnold. Chapter Two Sanjaya Him, filled with such compassion and such grief, with eyes tear-dimmed, despondent, in stern words the driver, Madhusadan, thus addressed, Krishna, how hath this weakness taken thee? When springs the inglorious trouble, shameful to the brave, barring the path of virtue. Nay, Arjuna, 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 Androna? O thou chief, both worshipful, both honourable men. Better to live on baker's bread with those we love alive, than taste their blood in rich feasts spread and guiltily survive. Ah, were it worse, who knows, to be victor or vanquished here, when those confront us angrily, whose death leaves living drear. In pity lost, by doubting's tossed, my thoughts distracted turn to thee, the guide I reverence most, that I may counsel learn. I know not what would heal the grief burned into soul and sense, if I were earth's unchallenged chief, a god, and these gone thence. Sanjaya So spake Arjuna to the lord of hearts, and sighing, I will not fight, held silence then. To whom with tender smile, O Bharata, while the prince wept despairing, twixt those hosts, Krishna made answer in divinest verse. Krishna Thou grievous where no grief should be, Thou speakest words lacking wisdom, for the wise in heart more not for those that live, nor those that die, nor I, nor thou, nor any one of these ever was not, nor ever will not be, for ever and for ever afterwards. All that doth live lives always, to man's frame as there come infancy and youth and age, so come there raising's up and laying's 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 the heat and cold sorrows and joys, to his brief and mutable, bear with it, Prince, as the wise bear. The soul which is not moved, the soul that with a strong and constant calm takes sorrow and takes joy indifferently, lives in the life undying. That which is can never cease to be. That which is not will not exist. To see the truth of both is theirs who part essence from accident, substance from shadow. Indestructible learn thou the life is, spreading life through all. It cannot anywhere by any means be any wise 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 not. 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. Deathless and deathless and changeless remain with the spirit forever. Death hath not touched it at all. Dead though the house of it seems. Who knoweth it exhaustless, self-sustained, immortal, indestructible, shall such say, I have killed a man or caused to kill? Nay, but as when one layeth his warrant out robes away, new ones sayeth, These will I wear today. So puteth by the spirit lightly its garb of flesh, and passeth to inherit a residence afresh. I say to thee, weapons reach not the life. Flame burns it not. Waters cannot or well, nor dry winds wither it. Impenetrable, unentered, unassailed, unharmed, untouched, immortal, all arriving, stable, sure, invisible, ineffable, by word and thought uncompassed, ever all itself. Thus is the soul declared. How wilt thou then, knowing it so, grieve when thou shouldst not grieve? How, if thou hearest that the man new dead is, like the man newborn, 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. At mournest thou, chief of the stalwart arm, for what befalls, which could not otherwise befall. The birth of living things comes unperceived. The death comes unperceived. Between them beings perceive. What is there sorrowful herein, dear prince? Wonderful, wistful to contemplate. Difficult, doubtful to speak upon. Strange and great for tongue to relate. Mystical hearing for everyone. Nor waddath man this. What a marvel it is when seeing and saying hearing are done. This life within all living things, my prince, hides beyond harm. Scorn thou to suffer, then, for that which cannot suffer. Do thy part. Be mindful of thy name and tremble not. Not better can be tied a martial soul than lawful war. Happy the warrior to whom comes joy of battle comes as now glorious and fair unsought, opening for him a gateway unto heaven. But if thou shunst this honorable field, a kashatria, if knowing thy duty and thy task, thou bidst duty and task go by, that shall be sin. And those to come shall speak the 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 to a sphere that drove thee from the fray. Of those who held thee mighty sold, the scorn thou must abide, while all thine enemies will scatter bitter speech of thee to mock the valor which thou hadst. What fate could fall more grievously than this. Either, being killed, thou wilt win swarga safety, or, alive and victor, thou wilt reign an earthly king. Therefore arise, thou son of Kunti, brace thine arm for conflict, nerve thy heart to meet, as things alike to thee, pleasure or pain, profit or ruin, victory or defeat. So minded, gird thee to the fight, for so thou shalt not sin. Thus far I speak to thee as from the Sankya, unspiritually. Hear now the deeper teaching of the Yog, which holding, understanding, thou shalt burst thy karma bond, the bondage of wrought deeds. Here shall no end be hindered, no hope marred, no loss be feared. Faith, yea, a little faith, shall save thee from the anguish of thy dread. Here glory of the Kurus shines one rule, one steadfast rule, while shifting souls have laws many and hard. Specious but wrongful deem the speech of those ill-taught ones who extol the letter of their Vedas, saying, this is all we have or need. Being weak at heart with once, 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, and free from that sad righteousness which calculates. Self-ruled Arjuna, simple, satisfied. Look, like as when a tank pours water forth to suit all needs, so do these brahmins draw texts for all ones 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, labor, make thine acts thy piety, casting all self aside, condemning gain and merit, equable in good or evil. Equability is yog, is piety. Yet the right act is less, far less than the right thinking mind. Seek refuge in thy soul. Have there thy heaven. Scorn them that follow the virtue for her gifts. The mind of pure devotion even here casts equally aside good deeds and bad passing above them. Unto pure devotion devote thyself. With perfect meditation comes perfect act and the right hearted rise more certainly because they seek no gain forth from the bands of body step by step to highest seats of bliss. When thy firm soul hath shaken off those tangled oracles which ignorantly guide, then shall it soar to high neglect of what's denied or said this way or that in doctrinal writ. Troubled no longer by the priestly law, 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, Kasava? Sit see, move see, like other men? Krishna When one, O Pratha's son, abandoning desires which shake the mind, vines in his soul comfort for his soul, he hath attained the yog. That man is such in sorrows not rejected and in joys not overjoyed, dwelling outside the stress of passion, fear, and anger fixed in comms of lofty contemplation. Such a one is Muni, is the sage, the true recluse. He who to none and nowhere overbound 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 the spirit's buckler from the world which else assails them. Such a 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, oh son of Kunti, that a governed mind shall sometime feel the sense storm sweep and rest strong self-control by the roots. Let him regain his kingdom. Let him conquer this and sit on me intent. That man alone is wise who keeps the mastery of himself. If one ponders on objects of the sense there springs 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 and out of that tranquility shall rise the end and healing of his earthly pains. Hence the will governed sets the soul at peace. The soul of the ungoverned is not his nor have 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 seeeth its helm of wisdom rent away and like a ship in waves of whirlwind drives to wreck and death only with him great prince whose sense are not swayed by things of sense only with him who holds his mastery shows wisdom perfect. What is midnight gloom to unenlightened souls shines wakeful day is known for night thick night of ignorance to his true seeing eyes such is the saint and like the ocean day by day receiving floods from all lands which never 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 yay who so 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 Oh Pritha's son that is the state of Brahm there rests no dread when that last step is reached live where he will die when he may such passeth from all plaining to blessed nirvana with the gods attaining end of chapter 2 next year please visit LibriVox.org recording by Priya from the land of Keetha, India the Bhagavad-Keetha translated by Sir Edwin Arnold chapter 3 virtue in work Arjuna though whom all models praise Janarthana if meditation be a no-blood thing then action wherefore then great Kesava does though impel me to this dreadful fight and 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 shankhis which doth save in way of works prescribed by reason next the yoke which bits attained by meditation spiritually yet these are one no man shall escape from act by shining action nay and none shall come by mere renouncements unto perfectness nay and no jod of time at any time rests any actionless his nature's law compels him even unwilling into act for thought is act in fancy he who sits 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 its mortal powers to worthy work not seeking gain Arjuna such an one is honorable 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 though shall well perform thine heavenly purpose spake prajapati in the beginning when all men were made and with mankind the sacrifice do this work, sacrifice increase and multiply with sacrifice this shall be kamaduk and plenty giving back her milk of all abundance worship the gods thereby the gods shall yield a grace those meats yet crave the gods will grant to labor when it pays tithes in the altar flame but if one eat 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 are at a feast all for themselves eat, sing and drink of sing by food the living live food comes of rain and rain comes by the pious sacrifice and sacrifice is paid with tithes of toil thus action is of Brahma who is one the only all-pervading at all times present in sacrifice he that abstains to help the rolling wheels of his great world glutting his idle sense lives a lost life shameful and vain existing for himself self-concentrated serving self alone no part hath he in awe nothing achieved no wrote or unwrote toucheth him no hope of help for all the living things of earth depends from him therefore unattached gladly perform since in performance of plain duty man mounts to his highest bliss by works alone Janak and ancient saints reached blessedness moreover for the upholding of thy kind action though shouldst embrace what the wise choose the unwise people take what best men do the multitude will follow look on me though son of Preetha in the three white worlds am not bound to any toil no height awaits to scale no gift remains to gain yet I act here and if I acted not earnest and watchful those that look to me for guidance sinking back to sloth again because I slumbered would decline from good and I should break earth's order and commit her offspring son to ruin Paratha even as the unknowing toil so let the enlightened toil sense freed but said to bring the world deliverance and its bliss not sowing in those simple busy hearts seeds of despair yet let each play his part in all he finds to do with unyoked soul all things are everywhere by nature wrote in interaction of the qualities the fool cheated by self thinks this I did wrote but those strong arm prints a better lesson mind knowing the play of visible things within the world of sense and how the qualities must qualify standard taluf even from his acts the untold lived mixed with them knowing no nature's way of highest aims unwitting slow and dull those make though not to stumble having the light but all that I do is discharging for my sake with meditation centered invertly seeking no profit satisfied serene heedless of issue fight they who shall keep my ordinance thus the wise and willing hearts have quickens from all issue of their acts but those who disregard my ordinance know know not and fall to loss confused and foolish soothe the instructed one doth of his kind following what fits him most and lower creatures of their kind in vain contending against the law needs must it be the objects of the sense will stir the sense to like and dislike yet the enlightened man yields not to these finally this is better that one do his own task as he may even though he fail then 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 darknesses which pusheth him mighty of appetite sinful and strong this is man's enemy as smoke bloats the white fire as clinging rust marks the bright mirror as the worm surrounds the babe unborn so is the world of things foiled enclosed in the desire of flesh the wise fall caught in it the undressing foe it is of wisdom wearing countless forms fair but deceitful subtle as a flame sense mind and reason these okunthi son are booty for it in its play with these it maddens man beguiling blinding him therefore though noblest child of paratha govern thy heart constrain the 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 overall the ruling soul therefore perceiving him who reigns supreme put forth full force of soul fight vanquish foes and doubts dear hero slave would haunt thee in font shapes and would betray here ended chapter 3 of the Bhagavad Gita entitled Karma Yoga or the book of virtue in work recording by Priya for LibriVox Chapter 4 of Bhagavad Gita this is a LibriVox recording all LibriVox recordings in public domain for more information please visit LibriVox.org recording by Shweta Marda Bhagavad Gita translated by Sir Edwin Arnold Chapter 4 Krishna this Atlas Yoga this deep union I taught Viswatha the Lord of Light Viswatha to Manu gave it he to Ishvaku so passed it down the line of all my royal rishis then with years the truth grew dim and perished noble prince now once again to thee it is declared this ancient lore this mystery supreme seeing I find thee votary in friend thy birth dear lord was in these later days and bright Viswatha's preceded time now I comprehend this thing thou says from the beginning it was I who taught many folder renewals of my birth have been urgent and of thy births too but mine I know and thine thou knowest not O slayer of thy foes elvet 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 Bharat when wickedness is strong I rise from age to age and take visible shape and move man with men suckering the good thrusting the evil back and setting virtue on her seat again who knows the truth my birth on earth and my divine work when he quits the flesh puts on its load no more falls no more down to earthly birth to me he comes dear prince many there be who come from fear set free from anger from desire keeping their hearts fixed upon me my faithful purified by sacred flame of knowledge such as these mix with my being whoso worship me them I exalt but all men everywhere shall fall into my path elvet those souls which seek reward for works make sacrifice now to the lord gods I say to thee here have they their reward but I am he made the forecasts and portion them a place after their qualities and gifts ye I created the reports for I that live immortally made all those mortal births for work 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 thou sairst perplexed it had been asked before by singers and by sages what is act and what is in action I will teach thee this and now knowing thou shalt learn which work that save needs must one rightly meditate those three doing not doing and undoing here thorny and dark the path is he who sees how action may be rest, rest action he is wisest, mid his kind he had the truth he doth 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 and such a one renouncing fruit of deeds always content always self satisfying if he works that nothing that shall stain his separate soul which quit a fear and hope subduing self rejecting outward impulse yielding up to body bodies need nothing save body dwells sinless amid old sin with equal calm taking what may befall by grief unmoved unmoved by joy unenviingly the same in good and evil fortunes no wise bound by bond of deeds nay but of such a one whose crave is gone whose soul is liberate whose heart is set on truth and of such a one whose work he does is work of sacrifice acid purely into ash and smoke consumed upon altar all's then god the sacrifice is brahma the ghee and grain are brahma the fire is brahma and the flesh it eats is brahma and on to brahma attain he who in such office meditates on brahma some votaries there be who serve the gods with flesh and altar smoke but other some who lighting subtler fires make purer right with will of worship of the which be they who in white flame of continents consume joys of the sense delights of ear and eye foregoing 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 they who lay for offering their 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 vintage of each entering air lest one sigh pass which helped 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 right of offering as if they slew victims and all thereby efface much sin ye and who feed on the immortal fool 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 of thou glory of thine line in sight of Brahma all these offerings are spread and are accepted comprehend that all proceed by act for knowing this thou shall be quit of doubt the sacrifice which knowledge pays is better great sacrifice or great gifts offered by wealth since gifts worth lies in the mind which gives the will that serves and these are gained by reverence by strong search by humble heed of those who see the truth and teach it knowing truth thy heart no more will ache with error for the truth shall show all things subdued to thee how to me moreover son of Pandu word thou worst of all wrongdoers this fairship of truth should bear thee safe and dry across the sea of thy transgressions as the kindled flame of feeds on the fuel till it sings to ash so on to ash Arjuna on to not the flame of knowledge wastes works draws away there is no purer like there too in all this world and he who seek that shall find it being grown perfect in himself believing he receives it when the soul masters itself and cleaves to truth and comes possessing knowledge to the higher peace the utmost reports but those untaught and those without full faith and those who fear are shunned no peace is here or other where no hope nor happiness for whoso doubts he that being self contained hath vanquished doubt disparting self from service soul from works enlightened and emancipate my prince works fetter him no more cut then a twin with sword of wisdom son of Bharat this doubt that binds thy heart beats give the bond born of thy ignorance be bold and wise give thyself to the field with me arise end of chapter 4 Bhagavad Gita translated by Sir Edwin Arnold chapter 5 of the Bhagavad Gita this is a LibriVox recording all LibriVox recordings are in the public domain for more information ought to volunteer visit LibriVox.org this reading by Carl Manchester 2008 the Bhagavad Gita chapter 5 the book of religion by renouncing fruit of works Arjuna yet Krishna at the one time thou dost lord sir cease of works and at another time service through work of these twain plainly tell which is the better way Krishna to cease from works is well and to do works in holiness is well and both conduct to bliss supreme but of these twain the better way is his who working piously refraineth not that is the true renouncer firm and fixed who seeking naught rejecteth naught dwells proof against the opposites that is joy and sorrow success and failure heat and cold etc O Valiant Prince in doing such breaks lightly from all deed tis the new scholar talks as they were to this Sankhya and this Yoga wise men know who husbands one plucks golden fruit of both the region of high rest which Sankhyaans reach yogins attain who sees these twain as one sees with clear eyes yet such abstraction chief is hard to win without much holiness who is fixed in holiness self ruled pure hearted lord of senses and of self lost in the common life of all which lives a yoga yukt he is a saint who when straight way to brahm such an one is not touched by taint of deeds nought of myself I do thus will he think who holds the truth of truths in seeing hearing touching smelling when he eats or goes or breathes slumbers or talks holds fast or loosens opens his eyes or shuts always assured this is the sense world plays with senses he that acts in thoughts of brahm detaching end from act with act content the world of sense can no more stain his soul than waters ma the enameled lotus leaf with life with heart with mind nay with the help of all five senses letting selfhood go yogins toil ever towards the soul's release such votaries renouncing fruit of deeds gain endless peace the unvowed, the passion bound seeking a fruit from works a fastened down the embodied sage withdrawn within his soul at every act sits godlike in the town which has nine gateways i.e. the body neither doing aught using 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 son of wisdom sprang to shed its beams of dawn him meditating still him seeking with him blended stayed on him the soul's illuminated take that road which has 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 outcast gorging dog's meat are all one the world is overcome i even here by such as fix their faith on unity the sinless brahmer dwells in unity be not over glad attaining joy and be not over sad encountering grief but stayed on brahmer still constant let each abide the sage who soul holds off from outer contacts in himself finds bliss to brahmer 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 sun 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 blessed he is the yukta he hath happiness, contentment within his life is merged in brahmer's life he doth navana touch thus go the rishis unto rest who dwell with sins effaced with doubts at end with hearts governed and calm glad in all good they live nigh to the peace of god and all those live who pass their days exempt from greed and wrath adduing self and senses knowing the soul the saint who shuts outside his placid soul all touch of sense letting no contact through whose quiet eyes gaze straight from fixed brows whose outward breath and inward breath are drawn equal and slow through nostrils still and close that one with organs, heart and mind constrained bent on deliverance having put away passion and fear and rage hath even now obtained deliverance ever and ever freed yea, for he knows me who am he that heeds the sacrifice and worship god revealed and he who heeds not being lord of worlds lover of all that lives god unrevealed wherein who will ensurety and shield here ends Chapter 5 of the Bhagavad Gita entitled Karma Sannyasayag or the book of religion by renouncing fruits of works Chapter 6 of the Bhagavad Gita this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org Recording by Leon Meyer the Bhagavad Gita translated by Sir Edwin Arnold Chapter 6 Krishna Therefore who do with work rightful to do not seeking gain from work that man O Prince is Sannyasayag and yogi both in one and he is neither who lights not the flame of sacrifice nor set at hand to task regard as true renouncer him that makes worship by work for who renounces not works not as yogin so is that well said by works the votary doth rise to saint and saintship is the ceasing from all works because the perfect yogin acts but acts unmoved by passions and unbound by deeds setting result aside let each man raise the self by soul not trample down his self since soul that is self's friend may grow self's foe soul is self's friend when self doth rule over self but self turns enemy if soul's own self hates self as not itself the sovereign soul of him who lives self governed and at peace is centered in itself taking alike pleasure and pain heat cold glory and shame he is the yogi he is yukta glad with joy of light and truth dwelling apart upon a peak with senses subject it where to the clawed the rock the glistering gold show all as one by this sign is he known being of equal grace to comrades friends chance-comers strangers lovers enemies aliens and kinsmen loving all alike evil or good sequestered should he sit steadfastly meditating solitary his thoughts controlled his passions laid away quit of belongings in a fair still spot having his fixed abode not too much raised nor yet too low let him abide his goods a cloth a deerskin and the kusa grass there setting heart 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 wrapped from all around tranquil in spirit free of fear intent upon his brahmacharya vow devout musing on me lost in the thought of me that 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 who too much fasts or too much feasts nor his who sleeps away and nor his who wears to waste his strength and vigils nay arjuna call that the true piety which most removes earth aches and ills where one is moderate in eating and in resting and in sport measured in wish and act sleeping betimes waking betimes for duty when the man so living centers on his soul the thought straightly restrained watched internally by stress of sense then is he yukta see steadfast a lamp burns sheltered from the wind such is the likeness of the yogi's mind shut from sense storms and burning bright to heaven when mind broods placid soothed with holy want 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 waivers not true to the farther truth when holding this it deems no other treasure comparable but harbored there cannot be stirred or shook by any gravest grief call that state peace that happy severance yoga call that man the perfect yogi steadfastly the will must toil there too till efforts end in ease and thought has passed from thinking shaking off all longing spread 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 wrapped in the soul broods cumberless but as often as the heart breaks wild and wavering from control so often let him re-curb it let him reign it back to the soul's governance for perfect bliss grows only in the bosom tranquilized the spirit passionless purged from offense vowed to the infinite he who thus vows his soul to the supreme soul quitting sin passes unhindered to the endless bliss of unity with Brahma he so vowed so blended sees the life-soul resident in all things living and all living things in that life-soul contained and who so thus discerneth me and all and all in me I never let him go but dwell where he may whatever his life in me he dwells and lives because he knows and worships me who dwell in all which lives and cleaves to me and all Arjuna if a man sees everywhere taught by his own similitude one life one essence and the evil and the good hold him a yogi yay 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 to multuous willful and strong it were all one I think to hold the wayward wind as tame man's heart Krishna long armed beyond denial hard man's heart is to restrain and wavering yet may it grow restrained by habit prince by want of self command this yogi I say cometh not lightly to the ungoverned ones but he who will be master of himself shall win it if he stoutly strive there too Arjuna in what road goeth 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 twist earth and heaven when lightning splits it and it vanishes vain would I hear the answer me herein since Krishna none save thou can clear the doubt Krishna he is not lost to the sun of Prita no, nor earth nor heaven is forfeit even for him because no heart that holds one right desire treadeth the road of loss he who should fail desiring righteousness cometh at death unto the region of the just dwells there measureless years and being born anew beginneth life again in some fair home it may chance he doth descend into a yogin's 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 perfectness with better hope dear prince for by the old desire he is drawn on unwittingly and only to desire the purity of yoga is to pass on the Shabda Brahm the spoken Vaid 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 an one ranks above ascetics higher than the wise beyond achievers of vast deeds be thou yogi Arjuna and of such believe truest and best is he who worships me with inmost soul stayed on my mystery here in dhith chapter 6 of the Bhagavad Gita entitled Atmasanyamayag or the book of religion by self-restraint the Bhagavad Gita or song celestial translated by sir Edwin Ornard this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org the present recording is by Raju Ramina45 at hotmail.com the Bhagavad Gita or song celestial translated by sir Edwin Ornard chapter 7 Krishna, learn now dear prince, how if thy soul be set ever on me still exercising yoga and making me thy refuge thou shalt come most surely unto perfect hold of me I will declare to thee that at most Lord, whole and particular which when thou knowest leaveeth no more to know here in this world of many thousand mortals one per chance strived 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 water, flame, air, ether, life and mind and individually those eight make up the showing of me manifest these be my lower nature learn the higher whereby though valiant one this universe is by its principle of life produced whereby the worlds of visible things are born as from a yoni know I am that womb I make and I unmake this universe than me there is no other master prince, no other maker all these hang on me as hangs a row of pearls upon its string I am the fresh taste of the water I the silver of the moon the gold of the sun the word of worship in the wades the thrill that passeth in the ether and the strength of a man's shed seed I am the good sweet smell of the moist in the earth I am the fire's red light the vital air moving in all of which moves the holiness of hallowed souls the root undying whence had sprung whatever is the wisdom of the wise the intellect of the informed the greatness of the great the splendor of the splendid Kunti son these am I free from passion and desire yet am I right desire in all who yearn chief of the Bharatas for all those moods sooth fast 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 what hath not me who am outside them all above them all eternal hard it is to pierce that veil divine of various shows which hide at me yet they who worship me pierce it and pass beyond I am not known to evil doers not to foolish ones not to the base and childish not to those whose mind is cheated by the show of things nor those that take the way of asuras four sorts of mortals know me he who weeps Arjuna and the man who yearns to know and he who toils to help and he who sits certain of me enlightened of these four Oh Prince of India highest nearest best that last is the devout soul wise intent upon the one dear above all to him and he is dearest unto me all four are good and seek me but mine more the true of heart the faithful stayed on me taking me as their utmost business they are not mine but I even I myself at end of many births to me they come yet hard the wise Mahatma to find that man who say it always possible there be those two whose knowledge turned aside by this desire of that gives them to serve some lower gods with various rights constrained by that which molded them and to all such worship what shine they will what shapes in faith it's I who give them faith I am content the heart thus asking favor from his God darkened but ordered had the end it craves the lesser blessing but it's 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 or eyes which deem unmanifested manifest not comprehending me in my true self imperishable, viewless, undeclared hidden behind my magic veil of shoes I am not seen by all, I am not known unborn and changeless to the idle world but I, Arjuna know all things which were and all which are, and all which are to be albeit not one among them knoweth me by passion for the pairs of opposites by those trains and as of like and dislike Prince all creatures will be well dirt save some few quit of sins holy in act, informed freed from the opposites and fixed in faith clave unto me who cleave, who seek in me refuse from birth and death those have the truth those know me Brahma know me soul of souls the Adyatman know Karma my work know I am Adibhuta lot of life and Adiyajna lot of sacrifice worship me well with hearts of love and faith and find and hold me in the hour of death here end of Chapter 7 of the Bhagavad Gita Entited Jnana Yoga or the Book of Regen by discernment end of Chapter 7 the Bhagavad Gita or Song Celestial translated by Sir Edwin Ornor recording by Raju Ramina45 at hotmail.com the Bhagavad Gita translated by Sir Edwin Ornor Chapter 8 this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org the present recording is by Raju Ramina45 at hotmail.com the Bhagavad Gita Chapter 8 of religion by devotion to the one Supreme God Adiyajna who is that Brahma? what that soul of souls? the Adyatman what thou best of all? thy work, the karma? tell me what it is? thou namest Adibuddha what again means Adideva? and how it comes? thou canst be Adyajna in thy flesh slayer of Madhu further make me know how good men find thee in the hour of death and Adyatman is my being's name the soul of souls what worth from me causing all life to live is karma called and manifested in divided forms I am the Adibuddha lord of lives and Adideva lord of all the gods because I am Pursha who begets and Adiyajna lord of sacrifice I speaking with thee in this body here I am though embodied one and at the hour of death he that hath meditated me alone in putting off his flesh comes forth to me enters into my being doubt thou not but if he meditated otherwise at hour of death in putting off the flesh he goes to what he looked for Kunti san because the soul is fashion tweets like have me 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 firmest faith owning none other gods all come to me the uttermost Pursha holiest who so 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 so I say hath known my form which passeth mortal knowing seen my effulgans which know I hath seen then the sun's burning gold more brightly glowing disappearing darkness unto him hath been right life and in the hour when life is ending with mindset fast and trustful piety drawing still breath beneath calm rose unbending in happy peace that faithful one in glad peace passeth to Pursha's heaven the place which they who read the vedas 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 sense locks desire safe in his heart centers the vital airs upon his parting thought steadfastly set and murmuring oh the sacred available emblem of Brahm dies meditating me for who none other gods regarding looks ever to me easily am I gained by such a yogi and attaining me they fall not those Mahatmas back to birth to life which is the place of pain which ends but take the way of utmost blessedness the world's Arjuna even Brahma's world roll back again from death to life's unrest but they oh Kunti's son that reach to me taste birth no more if he know Brahma's day which is a thousand yugas if he know the thousand yugas making Brahma's night then no day and night as he doth know when that vast dawn death break the invisible is brought anew into the visible when that deep night that darken all which is fades back again to him who sent it forth a. this was company of living things again and again produced expires at Brahma's nightfall and at Brahma's dawn rises without its will to life new born but higher deeper innermost abides another life not like the life of sense escaping sight unchanging this endures when all created things have passed away this is that life name the unmanifest the infinite the all the uttermost tithar arriving none return that life is mine and I am there and prints by faith which wonders not there is a way to come tithar I the purusha I who spread the universe around me in whom dwell all living things may so be reached and seen richer than holy fruit on Vedas growing greater than gifts better than prayer or fast such wisdom is the yogi this way knowing comes to the utmost perfect peace at last here end up chapter A of the Bhagavad Gita entitled Akshara Para Brahma Yoga or the book of religion by devotion to the one supreme God this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org the present recording is by Raju Ramina45 at Hotmail.com Chapter 9 of the Bhagavad Gita this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Shubha Garani the Bhagavad Gita translated by Sir Edwin Arnold Chapter 9 of religion by the kingly knowledge and the kingly mystery Krishna now will I open unto thee whose heart rejects not that lost lore deepest concealed that farthest secret of my heavens and earths no shall set thee free from ills a royal lore a kingly mystery here for the soul such light as purgat it from every sin a light of holiness with inmost splendor shining plain to see easy to walk by inexhaustible they that receive not this failing in faith to grasp the greater wisdom which 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 receive and strive to embrace the mystery majestical my being creating all sustaining all still dwells outside of all see as the shoreless airs move in the measureless space but are not space and space were space without the moving airs so all things are in me but are not why? at closing of each kalpa Indian prince all things which be back to my being come at the beginning of each kalpa all issue newborn from me by energy and help of prakriti my outer self again and yet again I make go forth the realms of visible all of them by the power of prakriti yet these great making sprints involve me not and chain me not I sit apart from them other and higher and free no wise attached thus doth the stuff of worlds molded by me bring forth all that which is moving or still living or lifeless thus the worlds go on the minds untaught mistake me veiled in form not see they of my secret presence not of my hidden nature ruling all which lives vain hopes pursuing vain deeds doing fed on vainest knowledge senselessly they seek an evil way the way of brutes and fiends but my hathmas those of noble soul who tread the path celestial worship me with hearts unwondering knowing me the source the eternal source of life unendingly they glorify me seek me keep their vows of reverence and love with changeless faith adoring me and those too adore who offering sacrifice and hearts have sense of one pervading spirit's stress one force in every place though manifold I am the sacrifice I am the prayer I am the funeral cake set for the dead I am the healing herb I am the ghee the mantra and the flame and that which burns I am this universe the father mother ancestor and guard the end of learning that which purifies in lustral water I am ohm I am rig veda sama veda yajur veda the way the fosterer the lord the judge the witness the abode the refuge house the friend the fountain and the sea of life which sends and swallows up treasure of worlds and treasure chamber seed and seed sower when's endless harvests spring sun's heat is mine heaven's rain is mine to grant or to withhold death am I and immortal life I am arjuna visible life and life invisible yeah those who learn the threefold wades who drink the soma vine purge sins pay sacrifice from me they earn passage to svarga where the meat's divine of great gods feed them in high indra's heaven yet they when that prodigious joy is oar paradise spent and wage merits given come to the world of death and change once more they had their recompense they stored their treasure following the threefold scripture and its writ who seeketh such gaineth the fleeting pleasure of joy which comes and goes I grant them it but to those blessed ones who worship me turning not otherware and bring assurance of full bliss beyond nay and of hearts which follow other gods in simple faith their prayers arise to me though they pray wrong fully 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 their souls to pitrees go to pitrees minds to evil boots given oar sink to the boots and whoso loveth me cometh to me whoso shall offer me in faith and love a leaf, a flower, a fruit water poured forth that offering I accept lovingly made with pious will whatever thou doest prince praying or sacrificing giving gifts praying or fasting let it all be done for me as mind so shalt thou free thyself from karma band 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 favor what is made is mine but them that worship me with love I love they are in me and I in them nay prince if one of evil life turn in his thought straightly to me count him amidst the good he hath the highway chosen he shall grow righteous nearer long he shall attain that peace which changes not thou prince of India be certain none can perish trusting me O Prithasan whoso will turn to me though they be born from the very womb of sin woman or man sprung of the Vaishya caste or lowly disregarded Sudra all plant foot upon how then the holy Brahmins 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 supremus joy and undivided unto my rest shall be guided or to volunteer please visit LibriVox.org recording by Shubhda Garani the Bhagavad Gita translated by Sir Edwin Arnold Chapter 10 of Religion by the Heavenly Perfections Krishna Here father yet thou long armed lord these latest words I say uttered to bring thee bliss and peace who lovest me all way not the great company of gods nor kingly rishis know my nature who have made the gods and rishis long ago he only knoweth only he is free from sin and wise who seeth me lord of the worlds with fate enlightened eyes unborn undying unbegun whatever natures be to mortal men distributed those natures spring from me intellect skill enlightenment endurance self control truthfulness equability and grief or joy of soul and birth and death and fearfulness and fearlessness and shame and honor and sweet harmlessness which is the same whatever be false 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 for the lordly manus set sharing my work to rule the worlds these two did I beget and rishis pittris manus all by one thought of my mind thence did arise to fill this world the races of mankind wherefrom who comprehends my reign of mystic majesty that truth of truths is thenceforth linked in faultless faith to me here 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 breaths breathed to me praising me each to each so have they happiness and peace with pious thought and speech and unto these thus serving well thus loving ceaselessly I give a mind of perfect mood whereby they draw to me and all for love of them within their darkened souls I dwell and with a bright rays of wisdom's lamp their ignorance dispel arjuna yes thou art parabhram the high abode the great purification thou art god eternal all creating holy first without beginning lord of lords and gods declared by all the saints by narada vyasa asita and devalas and hear thyself declaring unto me what thou hast said now I know to be truth okeshava that neither gods nor men nor demons comprehend thy mystery made manifest divinist thou thyself thyself alone dost know maker supreme master of all the living lord of gods king of the universe to thee alone belongs to tell the heavenly excellence of those perfections wherewith thou dost fill these worlds of thine pervading imminent how shall I learn supremist mystery to know thee though amuse continually under what form of thine unnumbered forms mayest 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 amrit of such words krishna hanta so be it guru prince I will to thee unfold some portions of my majesty whose powers are manifold I am the spirit seated deep in every creature's heart from me they come by me they live at my word they depart vishnu of the adityas I am those lords of light marichis 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 at the dappled moon of vedas I am samavid of gods in indras heaven vasava of the faculties to living beings given the mind which apprehends and thinks of rudras shankara of yaksas and of rakshasas vitesh and pavaka of vasus and of mountain peaks meru rihaspati nomi made planetary powers made warriors heavenly skanda of all the water floods the sea which drinketh each and brigu of the holy saints and ome of sacred speech of prayers the prayer ye whisper of hills himalayas snow and asvatha the fig tree of all the trees that grow of the devarishis narada and chitrarat of them that sing in heaven and kapila of moonies and the gem of flying steeds with chaisravas from amritvive which burst of elephants ayravatha of males the best and first of weapons heaven's hot thunderbolt of cows white kamaduk from whose great milky other teats all hearts desires are struck vasuki of the serpent tribes around mandara entwined and thousand fangt ananta on whose broad coils reclined leans vishnu and of water things varuna arium of pitris and of those that judge yama the judge i am of daityas dredh prahalada of what meets day and years times self i am of woodland beasts buffaloes, deers and bears the lordly painted tiger of birds the vast garud the world wind mid the winds mid chiefs rama with bloody brood makar mid fishes of the sea and ganges mid the streams here first and last and center of all which is or seems i am arjuna wisdom supreme of what is wise words on the uttering lips i am an eyesight of the eyes an a of written characters dvandva 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 things that are to be on earth and of the viewless virtues fame, fortune song am i in memory, in patience in craft and constancy of vedic hymns the vrihatsam of meters gaya tree of months the marga sirsha of all the seasons three the flower wreathed spring in daisars play the conquering double eight the splendor of the splendid and the greatness of the great victory i am in action and the goodness of the good and vasudeva of rishni's rays and of this pandu's brood thyself yeah my arjuna thyself for thou art mine of poets usana of saints vyasa sage divine the policy of conquerors the potency of kings the great unbroken silence in learning's secret things the lore of all the learned the seed of all which springs living or lifeless still or stirred whatever brings be none of them is in all the worlds but it exists by me nor tongue can tell arjuna nor end of telling come of these my boundless glories whereof i teach these some for whosoever for whosoever is wondrous work and majesty and might from me hath all proceeded receive thou this aright yet how shouldst thou receive o prince the vastness of this word i who am all and made it all abide its separate lord here ends chapter 10 of the Bhagavad Gita entitled vibhuti yog the book of religion by the heavenly perfections chapter 11 of the Bhagavad Gita translated by Sir Edwin Arnold this is a LibriVox recording all LibriVox recordings are in the public domain for more information or to volunteer please visit LibriVox.org recording by Arjuna Garani the Bhagavad Gita translated by Sir Edwin Arnold chapter 11 of the manifesting of the one in manifold Arjuna this for my soul's peace have i heard from thee the unfolding of the mystery supreme named Adhyatman comprehending which my darkness is spelled for now i know oh lotus-eyed whence is the birth of men and whence their death and what the majesties of thine immortal rule feign would i see as thou thyself declarest it sovereign lord the likeness of that glory of thy form wholly revealed oh thou divinest one if this can be make thyself visible lord of all prayers show me thy very self the eternal god Krishna gaze then thou son of Pritha i manifest for thee those hundred thousand thousand shapes that clothe my mystery i show thee all my semblances in finite rich divine my changeful hues forms see in this face of mine Adityas, Vasus, Rudras, Ashvins and Maruths see wonders unnumbered Indian Prince revealed to none save thee behold this is the universe look what is life and dead i gather all in one in me gaze as thy lips have said on god eternal very god, see me see what thou prayest thou canst not nor with human eyes Arjuna ever mayest therefore i give thee sense divine have other eyes new light and look this is my glory unveiled to mortal sight Sanjaya then oh king the god so saying all the splendor, wonder dread of his vast almighty head out of countless eyes beholding out of countless mouths commanding countless mystic forms and folding in one form supremely standing countless radiant glories bearing countless heavenly weapons bearing crowned with garlands of star clusters robed in garb of woven lusters breathing from his perfect presence breaths of all delicious ascents of all sweetest odors shedding blinding brilliance over spreading boundless beautiful all spaces from his all regarding faces so he showed if there should rise suddenly within the skies sunburst of a thousand suns flooding earth with rays undeemed of then might be that holy ones majesty and glory dreamed of so did Pandu's son behold all this universe unfold all its huge diversity into one great shape and be visible and viewed and blended in one body subtle, splendid, nameless they all comprehending god of gods the never ending deity but sore amazed thrilled over filled dazzled and dazed Arjuna knelt and bowed his head and clasped his palms and cried and said Arjuna yeah I have seen, I see lord all is wrapped in thee the gods are in thy glorious frame the creatures of earth and heaven and hell in thy divine form dwell and in thy countenance show all the features of Brahma sitting lone upon his lotus throne of saints and sages and the serpent races Ananta Vasuki yeah mightiest lord I see thy thousand thousand arms and breasts and faces and eyes on every side diversified and nowhere end of thee nowhere beginning nowhere a center shifts wherever souls gaze lifts thy central self all willing and all winning in finite king I see the anodem on thee the club, the shell, the discus see thee burning in beams insufferable lighting earth heaven and hell with brilliance blinding, glorious flashing, turning darkness to dazzling day look I whichever way ah lord I worship thee the undivided the utter most of thought the treasure palace wrought to hold the wealth of the world the shield provided to shelter virtue's loss the fountain's life all waters of all rivers of all being the one unborn unending unchanging and unblending with might and majesty past thought past seeing silver of moon and gold of sun our glances rolled from thy great eyes thy visage beaming tender over the stars and skies doth to warm life surprise thy universe the worlds are filled with wonder of thy perfections space stars sprinkled and the place from pole to pole of the heavens from bound to bound have thee in every spot thee thee where thou art not a holy marvellous form is nowhere found a mystic awful one at sight of thee made known the three worlds quake the lower gods draw an eye thee they fold their palms and bow body and breast and brow and whispering worship loud and magnify thee rishis and siddhas cry hail highest majesty from sage and singer breaks the hymn of glory in holy melody sounding the praise of thee while countless companies take up the story rudras who write the storms the adityas shining forms vasus and sadhyas vishwas ushmapas maruts and those great twins the heavenly fair ashwins kandharvas, rakshasas, siddhas ashuras these see thee and revere in silence stricken fear yeah the worlds seeing thee with forms to pendus with faces manifold with eyes which all behold unnumbered eyes vast arms members tremendous flanks lit with sun and star feet planted near and far tushas of terror melts wrathful and tender the three wide worlds before thee adore as I adore thee quake as I quake to witness so much splendor I mark these strike the skies with front and wondrous wise huge rainbow painted glittering and thy mouth open and orbs which I see all things whatever be in all thy worlds east west and north and south oh eyes of god oh head my strength of soul is fled gone his heart's force rebuked his mind's desire when I behold thee so with awful bros aglow with burning glands and lips lighted with fire fears as those flames which shall consume at close of all earth heaven ah me I see no earth in heaven thee lord of lords I see thee only thee let thy mercy unto me be given thou refuge of the world low to the cavern hurled off thy wide opened throat and lips white touched I see our noblest ones great dhritaras sons pishma drona and karna caught and crushed the kings and chiefs drawn in that gaping gorge within the best of all both armies torn and driven between thy jaws they lie mangled fell bloodily ground into dust and death like streams down driven with helpless haste which go in headlong furious flow straight to the gulfing mall of the unfilled ocean so to that flaming cave these heroes great and brave poor in unending streams with helpless motion like moths which in the night flutter towards a light drawn to their fury doom flying and dying so to their deaths still throng blind dazzled born along ceaselessly all these multitudes wild flying thou that hast fashioned men devorast them again one with another great and small alike the creatures whom thou makes'd with flaming jaws thou take'st lapping them up lord god thy terrors strike from end to end of earth filling life full from birth to death with deadly burning ah Vishnu make me know why is thy visage so who art thou feasting thus upon thy dead who awful deity I bow myself to thee namastute devavara presidha oh mightiest lord rehearse why hast thou faced so fierce when did this aspect horrible proceed krishna thou seest me as time who kills time who brings all to doom the slayer time ancient of days come hither to consume accepting thee of all these hosts of hostile chiefs are raid their shines not one shall leave alive the battlefield dismayed no longer be arise being renown destroy thy foes fight for the kingdom waiting thee when thou hast vanquished those by me they fall not thee the stroke of death is dealt them now even as they stand thus gallantly my instrument art thou strike strong armed prince at drona at beshma strike deal death to karna jayadrata stay all this war like breath it's I who bid them perish thou wilt but slay the slain fight they must fall and thou must live victor upon this plane sanjaya hearing mighty keshavs were tremblingly that helmed lord clasped his lifted palms and praying grace of krishna stood there saying with bowed brow and accents broken these words timorously spoken arjuna worthily lord of might the whole world hath delight in thy surpassing power obeying thee the rakshasas in dread that sight of thee were sped to all four quarters and the company of siddhas sound thy name how should they not proclaim thy majesty's divinest mightiest thou brahm than brahma greater thou in finite creator thou god of gods lives dwelling place and rest thou of all souls the soul the comprehending whole of being formed and formless being the framer oh utmost one oh lord older than eld who stored the worlds with wealth of life oh treasure claimed who wattest all and art wisdom thyself oh pardon all and all for all from thee have risen numberless now I see the aspects are of thee why you thou art and he who keeps the prison of narak yama dark knees shining spark varuna's waves are thy waves moon and starlight are thine prajapati art thou and it's to thee men kneel in worshipping the old worlds far light the first of mortal men again thou god again a thousand thousand times be magnified honor and worship be glory and praise to thee namo namaste cried on every side cried here above below uttered when thou dost go uttered when thou dost come namo we call namostu god adored namostu nameless lord hail to thee praise to thee thou one in all for thou art all for thou if in anger now thou shouldst remember I did think the friend speaking with easy speech as men use each to each did call thee Krishna prince nor comprehend thy hidden majesty the might the awe of thee did in my heedlessness or in my love on journey or in jest sitting at council straying in the grove alone or in the throng do thee most holy wrong be thy grace granted for that witless sin for thou art now I know father of all below of all above of all the worlds within guru of gurus more to reverence and adore than all which is adorable and high how in the wide worlds three should any equal be shall any other share thy majesty therefore with body bent and reverent intent I praise and serve and seek thee asking grace as father to a son as friend to friend as one who loveth to his lover turn thy face in gentleness on me good is it I did see this unknown marvel of thy form but fear mingles with joy retake dear lord for pity's sake thine earthly shape which earthly eyes may bear be merciful and show the visage that I know let me regard thee as of your arrayed with disk and forehead shem with mace and anodem thou who sustainest all things undismayed let me once more behold the form I loved of old thou of the thousand arms and countless eyes my frightened heart is fain to see restored again the charioteer my krishna's kind disguise krishna yeah, thou hast seen arjuna because I loved thee well the secret countenance of me revealed by mystic spell shining and wonderful and vast majestic manifold which none save thou in all the years had favor to behold for not by Vedas come at this nor sacrifice nor arms nor works well done nor penance long nor prayers nor chanted palms that mortal eyes should bear to view the immortal soul unclad prince of the kurus this was kept for thee alone be glad let no more trouble shake thy heart because thine eyes have seen my terror with my glory as I before have been so will I be again for thee with light and heart behold once more I am thy krishna the form thou newest of old sanjaya these words to arjuna speak vasudeva 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 janardana this friendly human frame my mind can think calm thoughts once more my heart beats still again krishna yeah it was wonderful and terrible to view me as thou did's dear prince the gods dread and desire continually to view yet not by Vedas nor from sacrifice nor penance nor gift giving nor with prayer shall any so behold as thou has seen only by fullest service perfect faith and utter most surrender am I known and seen and entered into Indian prince who doeth all for me who findeth me in all adoreth always loveeth all which I have made and me for love's soul end that man arjuna unto me doth whend end of chapter 11 of the Bhagavad Gita entitled vishvarupa darshanam or the book of the manifesting of the one and manifold translated by Sir Edwin Arnold