Classic Audiobook Collection - Bhagavad Gita by Vyasa ~ Full Audiobook [religion]

Episode Date: June 2, 2023

Bhagavad Gita by Vyasa audiobook. Genre: religion The content of the text is a conversation between Krishna and Arjuna taking place on the battlefield of Kurukshetra just prior to the start of a climactic war. Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a warrior and Prince and elaborates on a number of different Yogic and Vedantic philosophies, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. During the discourse, Krishna reveals his identity as the Supreme Being Himself (Bhagavan), blessing Arjuna with an awe-inspiring glimpse of His divine absolute form. For ad-free listening try our premium subscription Chapters (Approximate) (00:00:00) Chapter 1 (00:03:04) Chapter 2 (00:12:46) Chapter 3 (00:30:45) Chapter 4 (00:39:46) Chapter 5 (00:49:30) Chapter 6 (00:57:07) Chapter 7 (01:07:06) Chapter 8 (01:13:37) Chapter 9 (01:19:30) Chapter 10 (01:29:10) Chapter 11 (01:39:22) Chapter 12 (02:00:04) Chapter 13 (02:05:04) Chapter 14 (02:12:52) Chapter 15 (02:18:51) Chapter 16 (02:25:14) Chapter 17 (02:31:10) Chapter 18 (02:36:57) Chapter 19 Learn more about your ad choices. Visit megaphone.fm/adchoices

The Bogovad Gita Chapter 1 Arjuna Vishad Taritarastra Ranged with us for battle on the sacred plain Ankarukshetra Say, Sanjaya,

Say, What wrought my people And the Pandavas? Sanjaya When he beheld the host of Pandavas Raja Duryodana 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 Bima chiefs, benders of bows, Virata, Yuudan, Drupada,

eminent upon his car, Tarihtiket, Cheikitan, Kasi's stout lord, Purujit, Kuntipodj, and Shaivia, with Yudhamminu, and Utamaj, Subadra's child, and Drahopadis, all famed, all mounted on their shining chariots. On our side too, thou, best of Brahman's, see excellent chiefs, commanders of my line, whose names I joy to count, thyself the first. Then, beishma, Karna, Kripa, fierce and fight, Vikarna Ashwataman, next to those, strong Saumadati.

With full many more, valiant and tried, ready this day to die, for me their king, each with his weapon grasped, each skillful in the field, Weakest, me seems, our battle shows where Bihishma holds command, and Bima, fronting him, something too strong. Have care, our captains nigh to Bishma'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, symbols 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. Krushnah the god Arjuna at his side Khrushna with nodded locks blew his great conch carved of the giant's bone Arjuna blew Indra's loud gift Bima the terrible

wolf-bellied Bima 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 Jambidect, and Kasi's prince on his, Sikandi on his car. Durrishdadyum, Virata Sottiki, the unsubdued, Turupara, with his sons, O Lord of Earth.

Long-armed Subhadra's children all blew loud, so that the clangers shook their foeman's hearts, with quaking earth and thundering heaven. Then twas, beholding the Ritra'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 Krushnah, 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 is arbitrament for sure on bloodshed all are bent who throng this plain obeying deritrastra's sinful son thus barajuna prayed o barata between the hosts that heavenly charioteer drove the bright car, reigning its milk-white steeds, where Beishma led, and Drona, and their lords. See, spake he to Arjuna, where they stand, thy kindred of the Kurus,

and the prince, marked on each hand the kinsmen of his house, grandsires and sires, uncles and brothers and sons, cousins and sons, cousins and sons, and law, and nephews, mixed with friends and honored elders. Some this side, some that side ranged. And seeing those opposed, such kith-grown enemies, Arjuna's heart melted with pity, while he uttered this. Khrushna, as I behold, come here to shed their common blood, yon concourse of our kin. My members fail, My tongue dries in my mouth. A shutter thrills my body, and my hair bristles with horror. From my weak hand slips, Gondive, the goodly bow.

A fever burns my skin to parching. Hardly may I stand. The life within me seems to swim and faint. Nothing do I foresee save woe and wail. It is not good, okay, shove. Not of good can spring from mutual slaughter. Lo, I hate triumph and domination, wealth and ease, thus sadly won. Aho, what victory can bring delight, Gauvinda,

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, grandsires, 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, O Madhu Sudana. 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 khrushna if they be guilty we shall grow guilty by their deaths their sins will light on us if we shall slay those sons of dhritarastra and our kin what peace could come of that o ma'dava for if indeed blinded by lust and wrath these cannot see or will not see the sin of kingly lines or overthrow 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, rights neglected, piety extinct, enters impiety upon that home. It's women grow unwelcome, Whomened, whence their spring mad passions, and the mingling up of casts,

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, Auviat, what an evil fault it were. Better I deem it, if my kinsman strike, to face them weaponless, and bear my breast to shaft and spear, then 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 Bogovad Gita, entitled Arjuna Vishad, or The Book of the Distress of Arjuna. This recording is in the public domain. Chapter 2 of the Bhagavad Gita This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Peter Eastman The Bhagavad Gita

Translated by Sir Edwin Arnold Chapter 2 Sanjaya Him filled with such compassion and such grief With eyes tear-dimed, despondent, In stern words the driver

Madusadan thus addressed. Krishna How hath this weakness taken thee? When springs the the inglorious trouble, shameful to the brave, barring the path of virtue. Nay, Arjun, forbid thyself to feebleness. It marse 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 Bishma or on drona? 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 feast's spread and guiltily survive ah were it worse who knows to be victor or vanquished here when those confront us angrily whose death leaves living drear in pity lost by doubtings tossed my thoughts distracted turn to thee the god thy thy 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 Barata, 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, forever and forever afterwards. All that doth live, lives always. To man's frame, as there come infancy and youth and age, so come there raisings up and layings down,

of other and of other life abodes, which the wise know and fear not. This that irks, thy sense life, thrilling to the elements, bringing the heat and cold sorrows, and joys, tis brief and mutable. Bear with it, Prince, as the wise bear. The soul which is not moved, the soul that with a strong and constant calm, takes sorrow and takes joy indifferently, lives in the life undying. That which is can never cease to be. That which is not will not exist. To see 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 our dreams. birthless and deathless and changeless remaineth the spirit for ever death hath not touched it at all dead though the house of it seems who knoweth it exhaustless self-sustained immortal indestructible shall such say i have killed a man or caused to kill nay but as when one layeth his worn-out robes away and taking 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 whelm, nor dry winds wither it. Impenetrable, unentered, unassailed, unharmed, untouched, immortal, all arriving, stable, sure, invisible, ineffable, by word and thought encompassed, 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. And mournest thou, chief of the stalwart arm, for what befalls, which could not otherwise befall?

The birth of living things comes unperseeing, The death comes unperceived. Between them, beings perceive. What is there sorrowful herein, dear prince? Wonderful, wistful to contemplate, difficult, doubtful to speak upon. Strange and great for tongue to relate, mystical hearing for every one. Nor wadeth man this, what a marvel it is, when seeing and saying and hearing are done. this life within all living things my prince hides beyond harm scorn thou to suffer 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 us now glorious and fair Unsaught, opening for him a gateway unto heaven. But if thou shunst this honorable field, Akashatria, If knowing thy duty and thy task, thou bidsst 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. death. The chiefs upon their battle chariots will deem twas fear that drove thee from the fray. Of those who held thee mighty soul, 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's safety, or alive and victor. thou wilt reign an earthly king. Therefore, arise, thou son of Cooney,

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 Santhia, unspiraturally. Here now the deeper teaching of the Yogue, 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 Kourus, 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 wants, seekers of heaven,

which comes, they say, as fruit of good deeds done. promising men much profit in new births for works of faith in various rites abounding following whereon large merit shall accrue towards wealth and power albeit who wealth and power do most desire least fixity of soul have such least hold on heavenly meditation much these teach from veds concerning the three qualities But thou be free of the three qualities, free of the pairs of opposites, 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 Brahmans draw texts for all wants from tank of holy writ.

But thou, want not. Ask not. Find full reward of doing right in right. Let right deeds be thy motive, not the fruit which comes from them. And live in action, labor, make thine acts thy piety, casting all self aside, contemning gain and merit, equable in good or evil. Equability is yoke, is piety, yet the right act is less, far less than the right-thinking mind. Seek refuge in thy soul. Have there thy heaven.

Scorn them that follow virtue for her gifts. The mind of pure devotion, even here, casts equally aside good deeds 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 endocrinal writ. troubled no longer by the priestly lore, Safe shall it live and sure,

Steadfastly bent on meditation. This is Yogue. And peace. Arjuna What is his mark who hath that steadfast heart Confirmed in holy meditation? How know we his speech, Kassava? Sitsi, moves he, like other men?

Krishna. When one, O Pritha's son, abandoning desires which shake the mind, finds in his soul full comfort for his soul, he hath attained the yoke. That man is such. In sorrows not rejected, and in joys not overjoyed, dwelling outside the stress of passion, fear, and anger, fixed in calms of lofty contemplation. Such a one is Mooney, is the sage,

the true recluse. He who to none and nowhere overbound by ties of flesh takes evil things and good, neither desponding nor exulting. Such bears wisdom's plainest mark. He who shall draw, as the wise tortoise draws its four feet safe under its shield, his five frail senses back under the spirit's buckler from the world which else assails them. Such a one might, 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 it apart, aroused no more. Yet may it chance, O son of Cooney, 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.

since the will governed sets the soul at peace. The soul of the ungoverned is not his, nor hath he knowledge of himself, which lacked how grows serenity, and wanting that, whence shall he hope for happiness. The mind that gives itself to follow shows of sense, see if 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 unswled by those so is the perfect one to his soul's ocean the world of sense pour streams of witchery they leave him as they find without commotion taking their tribute but remaining sea. Yea, whoso, shaking off the yoke of flesh,

lives Lord, not servant of his lusts. Set free from pride, from passion, from the sin of self, toucheth tranquility. O Pritha's son, that is the state of Brom. There rests no dread when that last step is reached.

Live where he, will, die when he may. Such passeth from all planning to blessed nirvana with the gods attaining. End of chapter two. Hello listeners. Chapter 3 of the Bhagavad Gita. This is the Librivox recording. All Libreworks recordings are in the public domain. For more information or to volunteer, please visit laborvox.org. Recording by Priya from the land of Gita. India. The Bhagavat Gita, translated by Sir Edwin Arnold chapter 3, virtue in work. Arjuna. Though whom all models praise Janarthan, if meditation be a nobler thing than action, wherefore then great Keshava

does though impel me to this dreadful fight? Now am I by the doubtful speech disturbed? Tell me one thing and tell me certainly. By what road shall I find the better end? Krishna. I told thee, blameless Lord, there be two paths shown to this world, two schools of wisdom. First, the shankies which doth save in way of works, prescribed by reason. Next, the yoke, which bids attain by meditation spiritually. Yet these are one. No man shall escape from act by shunning action, ne, and none shall come by mere renouncements unto perfectness.

Neh, 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 honourable. Do thine allotted task, work is more excellent than idleness. The body's life proceeds not, lacking work. There is a task of holiness to do. Unlike world-binding toil which bindeth not the faithful soul, such earthly duty do free from desire, and though shall well perform thy heavenly purpose. Speak, Prajapati.

In the beginning, when all men were made and, with mankind, the sacrifice. Do this. Work. Sacrifice. Increase and multiply with sacrifice. This shall be Kamaduk, your cow of plenty, giving back her milk of all abundance. Worship the gods thereby. The gods shall yield a grace.

Those meats ye crave the gods will grant to labour. 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, that spread a feast all for themselves, eat sing and drink of sin. By food, the living live. Food comes of rain, and rain comes by the pious sacrifice, and sacrifice is paid with tithes of toil. Thus, action is of Brahma, who is one, the only, all-pervading at all times, present in sacrifice. He that abstains to help the rolling wheels of this great world?

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 road or unrored. toucheth him, no hope. Of help for all the living things of earth depends from him. Therefore, thy tasks prescribed with spirit unattached gladly perform, since, in performance of plain duty,

man mounts to his highest bliss. By works alone, Janak, and ancient saints reached blessedness. Moreover, for the upholding of thy kind, action thou shouldst embrace. What wise choose the unwise people take. What best men do, the multitude will follow. Look on me, though son of Prita. In the three white worlds, I 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 looked 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, Bharatha? Even as the unknowing toil wedded to sense, so let the enlightened toil sense free but set to bring the world deliverance and its bliss. Not sewing in those simple, busy hearts, seeds of despair. Yeah, 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, and that I wrote. But, ah, those strong-armed prints, a better lesson mind, knowing the play of visible things within the world of

sense, and how the qualities must qualify, stand a taloof even from his axe. The untowt lived mixed with them, knowing not nature's way, of highest aims unwitting, slow and dull. Those make though not to stumble having the light, but all thy due's discharging for my sake, with meditation centered inwardly, seeking no profit, satisfied,

serene, heedless of issue, fight. They who shall keep my ordinance thus, the wise and willing hearts, have quittance from all issue of their acts, but those who disregard my ordinance, thinking they know, knew not, and fall to loss, confused and foolish. Sooth, the instructed one does of his kind, following what fits him most, and lower creatures

of their kind in vain, contenting 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 knowing them enemies finally this is better that one do his own task as he may even though he fail

than take tasks not his own though they seem good to die performing duty is no ill but who seeks other roads shall wander still Arjuna yet tell me teacher by what force does man

go to his ill, unwilling, as if one pushed him that evil path? Krishna. Karma 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 massed the bright mirror, as the womb surrounds the babe unborn, so is the world of things, foiled, soiled, enclosed in the desire of flesh. The wise fall, caught in it, the unresting foe.

It is of wisdom wearing countless forms, fair, but deceitful, subtle as a flame. Sense, mind and reason, these, O'unthi's 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, constrained the entangled sense, resists the false, soft, sinfulness which saps knowledge and judgment. Here, 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 in thy own

soul, fight, vanquish force and doubts, dear hero, slave would haunts thee in fond shapes and would betray. Here end it, chapter three of the Bhagavad Gita entitled Karmayok, 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 are in the public domain. For more information, please visit LibriWox.org. Recording by Shweta Marda.

Bhaghavad Gita, translated by Sir Edwin Arnold, chapter 4. Krishna. This teteless yoga, this deep union, I taught Visvata, the Lord of Light. Visvata 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 votarian friend.

Thy birth, dear lord, was in these later days, and bright wiswatha's preceded time. How shall I comprehend this thing thou said, from the beginning it was I who taught? many foal the renewals of my birth have been urgen and of thy birds too but mine i know and thine thou knowest not o slayer of thy foes el bet 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 bhaerat when wickedness is strong i rise from age to age and take visible shape and move man with men succoring the good thrusting the evil back and setting virtue on her seat again who knows the truth touching my birds 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. Abed those souls which seek reward for works, Make sacrifice now to the lower gods. I say to thee here, have they their reward, But I am he made the 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 birds. 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 say's perplexed. It had been asked before by singers and by sages, What is act and what is inaction?

I will teach thee this. And now, knowing thou shalt learn which work doth save, Needs must one rightly meditate those three. Doing, not doing, and undoing. Here thorny and dark the path is, he who sees how action may be rest, rest action, he is wisest mid his kind, he hath the truth, he doth well, acting or resting, freed in all his works from pricking of desire, burned clean in act by the white fire of truth, the wise call that man wise, 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 bodies need nothing save body, dwells sinless amid old sin, with equal calm,

taking what may befall by grief unmoved, unmoved by joy, unenvyingly the same in good and evil fortunes, no wise bound by bond of deeds, nay, but of such 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, which passeth purely into ash and smoke, consumed upon altar. Al'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 and they who kindling fires with torch of truth burn on a hidden altar-stone the bliss of youth and love renouncing happiness and they who lay for offering their wealth, their penance, meditation, piety, their steadfast reading of the scrolls, their lore painfully gained with long austerities, and they who making silent sacrifice draw in their breath to feed the flame of thought, and breathe it forth to wuff the heart on high, governing the vantage of each entering air, lest one sigh pass which help help, 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 mutts 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 had to nor part nor lot, even in the present world. How should he share another, O thou glory of thy line? In sight of Brahma, all these offerings are spread and are accepted. Comprehend that all proceed by act, for knowing this, thou shalt be quit of doubt. The sacrifice which knowledge pays is better than great sacrifice or great gifts offered by wealth, since gifts worth, O my prince, lies in the mind which gives, the will that serves, and these are gained by reverence, by strong search, by humble heed of those who see the truth and teach it, knowing truth, thy heart no more will ache with error, for the truth shall show all things subdued to thee, and thou to me. Moreover, son of Pandu,

Wirt 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 sinks to ash, So on to ash, Arjuna, On to naught, The flame of knowledge wastes works draws away.

There is no purer like thereto in all, this world, and he who seeked it shall find it being grown perfect in himself, believing he receives it when the soul masters itself and cleaves to truth and comes, possessing knowledge, to the higher peace, the utmost reporse. But those untaught and those without full faith, and those who fear are shent, no peace is here or other where, no hope nor happiness for whoso doubt. 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 heartbeats, Cleave the bond born of thy ignorance, Be bold and wise, Give thyself to the field with me, arrive. End of chapter four, Bhagavad Gita, translated by Sir Edwin Arnold. Chapter 5 of the Bhagavad Gita. This is a Libravox recording. All Libravox recordings are in the

public domain. For more information or to volunteer, visit Libravox.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 the, were two. This Sankyar and this yoga, wise men know, who husbands one, plucks golden fruit of both. The region of high rest which Sankyans reach, yogins attain. Who sees these twain as one, sees with 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 yukd. He is a saint who went straightway to Brahm.

Such an one is not touched by taint of deeds, nor 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 thought of brahm, detaching end from act, with act content, the world of sense can no more stain his soul than waters mar the enameled lotus leaf. With life, with heart, with mind, Nay, with the help of all five senses,

Letting selfhood go, Jogans toil ever towards their 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 action, sits godlike in the town which hath nine gateways i e the body neither doing aught nor causing any deed this world's lord makes neither the work nor passion for the work nor lust for fruit of work the 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 airs here by folly, darkening knowledge. But for whom that darkness of the soul is chased by light, splendid and clear shines manifest the truth, as if a sun of wisdom sprang to shed its beams of dawn. Him meditating still, him seeking,

with him blended, stayed on him. The souls illuminated, Take that road which hath no turning back, their sins flung off by strength of faith. Who will may have this light, who hath it seize. To him who wisely sees, the Brahman with his scrolls and sanctities, the cow, the elephant, the unclean dog, the outcast, gorgeing dogs meet, are all one. The world is overcome, I even here, by such as fix their faith on unity. The sinless Brahma dwells in unity, and they in Brahma, Be not over glad, attaining joy, and be not over sad, encountering grief,

but stayed on Brahma, still constant, let each abide. The sage, whose soul holds off from outer contacts, in himself finds bliss, to Brahma joined by piety, his spirit tastes eternal peace. The joys springing from sense life are but quickening wombs which breed sure griefs. Those joys begin and end. The wise mind takes no pleasure, Cunty's son, in such as those. But if a man shall learn, even while he lives and bears his body's chain, to master lust and anger, he is blessed.

He is the Yuktar. He hath happiness, contentment, light within. His life is merged in Brahma's life. He doth Nirvana touch. Thus go the Rishi's unto rest, who dwell with sins effaced, with doubts at end,

with hearts governed and calm. Glad is, all good they live, nigh to the peace of God, and all those live who pass their days exempt from greed and wrath, subduing self and senses, knowing the soul. 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 heed not, Being Lord of Worlds, lover of all that lives, God unrevealed, wherein who will shall find surety and shield. Here ends chapter 5 of the Bhagavad Gita,

entitled Kama San Yarsayok, or the book of religion by renouncing fruit of works. Chapter 6 of the Bhagavad Gita This is a Libravox recording. All Libravox recordings are in the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Leon Meyer The Bhagavad Gita, translated by Sir Edwin Arnold.

Chapter 6 Krishna Therefore, who doeth work rightful to do, not seeking gain from work, that man, O Prince, is Sanyasi and Yogi, both in one. And he is neither who lights not the flame of sacrifice, nor seteth hand to task. Regard as true renouncer, him that makes worship by work, for who renounceth not, works not as Jogen.

So is that well said, by works the votary doth rise to saint, and saintship is the ceasing from all works, because the perfect Jogan 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, hate 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 subjugate, where to the clod, the rock, the glistering gold, show up,

all is 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. Sequested 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 cusa 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 Bromacharya vow, devout, musing on me, lost in the thought of me, that Jogen, 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 in idle mind, nor his who wears to waste his strength and vigils. Nay, Arjuna, call that the true piety which most removes earthaches 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, untouched internally by stress of sense, then is he yukta. See, steadfast a lamp, burns sheltered from the wind. Such is the likeness of the yogi's mind, shut from scent 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, wavers 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 yogen. Steadfastly the will must toil thereto, till efforts end in ease, and thought has passed from thinking, shaking off all longings 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 self-wrapped, and the soul broods cumberless. But as often as the heart breaks, wild and wavering, from control, so often let him recurb it, let him rein 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, and all living things, that life's soul contained. And whoso thus discerneth me in all, and all in me, I never let him go, nor loosenedeth he hold upon me, but dwell where he may, whate'er his life, in me he dwells and lives, because he knows and worships me, who dwell in all which lives, and cleaves to me in all. Arjuna, if a man sees everywhere, taught by his own similitude, one life, one essence in the evil and the good, hold him a yogi, yea, well-perfected. Arjuna.

Slayer of Madhu, yet again this yogue, this peace derived from equanimity, made known by thee, I see no fixity therein, no rest, because the heart of men is unfixed, Krishna, rash, tumultuous, willful, and strong. It were all one, I think, to hold the wayward wind as tame man's heart. Krishna, hero long-armed, beyond denial, hard man's heart is to restrain, and wavering, yet may it grow restrained by habit, prince, by want of self-command. This yogi, I say, cometh not lightly to the ungoverned ones, but he, He who will be master of himself shall win it if he stoutly strive thereto. Arjuna In what road goeth he who, having faith, fails Krishna in the striving?

Falling back from holiness, missing the perfect rule. Is he not lost, straying from Brahma's light, Like the vain cloud which floats twixt earth and heaven, When lightning splits it, and it vanisheseth? Fain would I hear thee answer me herein, since Krishna none save thou can clear the doubt. Krishna, He is not lost, thou son of Prieta, 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, begineth life again in some fair home, amid the mild and happy. It may chance he doth descend into a yogen'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 beyond the Shabdabram, the spoken vade. 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 endeth chapter six of the Bhagavad Gita, entitled Atmasan Yamayag, or the Book of Religion by Self-Restraint. The Bhagavad Gita, or Song Celestial, translated by Sir Edwin Arnold. This is a Libri-Wox recording. All Libri-Wox recordings are in the public domain. For more information or to volunteer, please visit Libri-Wox.org. The present recording is by Raju. Rameh 45 at Hotmail.com

The Bhagavath Gita or Song Celestial, translated by Sir Edwin Arnold. Chapter 7 Krishna Learn now, Dear Prince, how if thy soul be set ever on me still exercising yoke still making me thy refuge thou shalt come most surely unto perfect hold of me i will declare to thee that utmost lord whole and particular which when thou knowest leaveth no more to know here in this world Of many thousand mortals one perchance striveth for truth, and of those few that strive, nay, and rise high one only here and there knoweth me, as I am the very truth. Earth, 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. No, I am that whom. I make and I unmake this universe. Then 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 shed seed. I am the good sweet smell of the moistened earth. I am the fire's red light, the vital air moving in all which moves, the holiness of hollowed souls, the root undying, whence had sprung, water rays,

the wisdom of the wise, the intellect of the informed, the greatness of the great, the splendor of the splendid, Kunthi's son, these am I, free from passion and desire. Yet am I right desire in all who yearn?

Chief of the Baratas, for all those moods, suitfast or passionate or ignorant which nature frames deduced from me. But all are merged in me, not I in them. The world deceived by those three qualities of being. Woteth not me. Who am outside them all, above them all, eternal, hard it is to pierce the veil divine of various shows which hideeth me.

Yet they who worship me pierce it and pass beyond. I am not known to evil doers, not to foolishish. ones, nor to the bays and churlish, nor 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 earns to know, and he who toils to help, and he who sits certain of me enlightened. Of these four, O Prince of India, highest, nearest, best, that last is the devout soul, wise, intent upon the one. Dear above all am I to him and he is dearest and to me. All four are good and seek me but mine whom. The true of heart, the faithful stayed on me, taking me as their

utmost blessedness. They are not mine. But I, even I myself, at end of many births to me, they come. Yet hard the wise Mahatma is to find. That man who saith, all is Fosudev. There be those two whose knowledge, turned aside by this desire or that, gives them to serve, some lower guards with various rights constrained by that which mouldeth them, unto all such worship what shine they will, what shapes, in faith, its I who give them faith, I am content. The heart thus asking favour from its god, darkened but ardent. Hath the end it craves, the lesser a blessing, but it's I who give. Yet soon is withered what small fruit they reap. Those men of little minds who worship so, O where they worship, passing with their gods, but mine come unto me,

blind or the eyes, which deemth, unmanifested manifest, not comprehending me in my true self, imperishable, viewless, undeclared, hidden behind my magic veil of shows, I am not seen by all. I am not known, unborn and changeless to the idle world. But I, Arjuna, know all things which were, and all which are, and all which are to be, albeit not one among them knoweth me. By passion for the pairs of opposites, by those twines, snares of like and dislike, prince, all creatures are bewildered, save some few, who quit of sins, wholly enact, 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 adiatman, no karma, my work.

Know I am Adibouta, Lord of life, and Adi Deva, Lord of all the gods, and Adi Agna, Lord 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 Bhagavath Gita, entitled Vinyana Yogue or the Book of Religion by Discernment. End of chapter 7. The Bhagavad Gita, or Song Celestial, translated by Sir Edwin Arnold. Recording by Raju Raminah 45 at Hortemite.com The Bhagavad Gita,

translated by Sir Edwin Arnold. Chapter 8. This is a Libri-Wox recording. All Libri-Wox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. The present recording is by Raju. Ramina 45 at Hotmail.com The Bhagavad Gita.

Chapter 8 of religion by devotion to the one supreme God. Ajana. Who is that Brahma? What that soul of souls? The adiakman. What, thou best of all. Thy work, the karma, tell me what it is. Thou namest Adibhuda.

What again means Adi Deva, eh, and how it comes, thou canst be aadhygana in thy flesh, slayer of muddu. Further make me know how good men find thee in the hour of death. Krishna, I, Brahma, am the one eternal God, and Adhyatman is my being's name. The soul of souls, what goeth from me, causing all life to live, is karma, called. and manifested in divided forms, I am the Adibuta, Lord of Lives, and Adi Deva, Lord of all the gods, because I am Purusha who begets and Adiagnya, Lord of sacrifice. I, speaking with thee in this body here, am though embodied one, for all the shrines flame unto me,

and at the hour of death, he that hath meditated me alone in putting off his flesh, comes forth to me, enters into my being, doubt thou not, but if he meditated otherwise at hour of death in putting off the flesh, he goes to what he looked for, Kunty's son, because the soul is fashioned to its 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 prussia holiest. Whoso hath known me, Lord of sage and singer, ancient of days, of all the three worlds stay, boundless, but unto every atom bringer, of that which quickens it, whoso I say,

hath known my form which passeth mortal knowing, seen my effulgance, which know I hath seen, than the sun's burning gold, more brightly glowing, despairing 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 rows unbending, in happy peace that faithful one doth die.

In glad, peace passeth to Pursha, heaven, the place which they who read the Vedas name, Aksharam, ultimate, were 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, centres the vital heirs upon his parting thought, steadfastly set, and murmuring, Ome, the sacred syllable emblem of Brah, dies meditating me. 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 pleasantness. The world's Arjuna, even Brahma's world, roll back again from death to life's unrest, but they, O Kunthi's son, that reached to me, taste birth no more. If ye know Brahma's day, which is a thousand yugas, if he know the thousand yugas making Brahma's night, then know ye day and night as he doth know. When that vast dawn doth 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 it again produced, expires at Brahmael. nightfall and at Brahma's dawn riseth without its will to life new-born, but higher, deeper, innermost abides another life, not like the life of sense, escaping sight unchanging. This endures when all created things have passed away. This is that life named the unmanifest, the infinite, the all, the uttermost. Tither arriving none return. That life is mine. and I am there, and prince by faith which wanders not, there is a way to come thither.

I, the Purha, 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 are fast, such wisdom is the yogi, this way knowing comes to the utmost perfect peace at last. Here end of chapter A of the Bhagavat Gita entitled Acharya Parabramayog or the Book of Religion by devotion to the one supreme God. This is a Libri-Wox recording. All Libri-Warks recordings are in the public domain. For more information or to volunteer, please visit LibriWox.org. The present recording is by Raju. Ramina 45 at Hotmail.com

Chapter 9 of the Bhagavat 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 Shubda Garani. The Bhagavat 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, which but to know shall set thee free from ills, a royal lore,

a kingly mystery, ye for the soul such light as purgeth it, from every sin, A light of holiness With inmost splendor Shining, plain to sea Easy to walk by Inexhaustible

They that receive not this Failing in faith To grasp the greater wisdom Reach not me Destroyer of thy foes They sink anew Into the realm of flesh Where all things change

By me the whole vast universe of things is spread abroad, by me the unmanifest. In me are all existences contained, not I in them. Yet they are not contained, those visible things, receive and strive to embrace the mystery majestical. My being, creating all, sustaining all, still dwells outside of all. See as the shoreless airs move in the measurless space, but are not space, and space were space without the moving airs. So all things are in me, but are not I. At closing of each Kalpa, Indian Prince, all things which be back to my being come.

At the beginning of each Kalpa, all issue newborn from me. By energy and help of Prakrithi, my outer self, again and yet again, I make go forth, the realms of visible things without their will, all of them by the power of Prakrithi. 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 presents, 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 feants. But my Mahatmas, 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. Yeah and those two adore, who offering sacrifice of awakened hearts have sense of one pervading spirit's stress, one force in every place, though manifold. I am the sacrifice, I am the prayer.

I am the funeral cake set for the dead. I am the healing herb. I am the ghee, the mantra and the flame, and that which burns. I am of all this boundless universe, the father, mother, ancestor and guard, the end of learning, that which purifies in lustral water. I am Om. I am Rig Veda. Sama Vedha, Yajurveda

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 Whence endless Harvest spring Sun's heat is mind, Heaven's reign is mine to grant or to withhold. Death am I, and immortal life I am,

Arjuna, Sat an Asat, 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 Svrga where the meets divine. Of great gods feed them in high Indra's heaven, Yet they, when that prodigious joy is o'er, Paradise spent and wage for merits given, 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, with minds set fast, I bring assurance of full bliss beyond. Nay, and of hearts which follow other gods in simple faith,

their prayers arise to me, O Kunthi's son, though they pray 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, who wow their souls to pithris, go to pithries, minds to evil bhoots, given o'er sink to the bouts. 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, eating or sacrificing, giving gifts, praying or fasting, let it all be done for me as mine. So shalt thou free thyself from Karmaband, the chain which holdeth men to good and evil issue. So shalt come safe unto me. when thou art quit of flesh by faith and abdication joined to me i am alike for all i know not hate i know not favour what is made is mine

but them that worship me with love i love they are in me and i in them nay prince if one of evil life turn in his thought straightly to me count him amidst the good He hath the highway chosen. He shall grow righteous ere long. He shall attain that peace which changes not. Thou, Prince of India, be certain none can perish trusting me. O Pritha's son, whoso will turn to me, though they be born from the very womb of sin. Woman or man sprung of the Vyaya caste, or lowly disregarded Soudra, all plur. plant foot upon the highest path. How then the holy Brahman's and my royal saints? Ah, ye who into this ill world are come, fleeting and falls,

set your faith fast on me, fix heart and thought on me, adore me, bring offerings to me, make me prostrations, make me your supremest joy and undivided unto my rest, Your spirits shall be guided. Here ends chapter 9 of the Bhagavat Gita entitled Raja Vidya Raja Guha yoga or the book of religion by the kingly knowledge and kingly mystery. Chapter 10 of the Bhagavut Gita This is a Libri-Vox recording.

All Libri-Wox recordings are in the public domain. For more information or to volunteer, please visit Librivox.org. Recording by Shubda Garani. The Bhagavat Gita, translated by Sir Edwin Arnold. Chapter 10 of Religion by the Heavenly Perfections Krishna Here farther yet thou long-armed, Lord, These latest words I say uttered to bring thee

bliss and peace, who lovest me, always. Not the great company of gods, nor kingly 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 faith enlightened eyes, unborn, undying, unbegun. Whatever natures be to mortal men distributed, those natures spring from me. Intellect, skill, enlightenment, endurance, self-control, truthfulness, equability, and grief or joy of soul, and birth and death, and fearfulness, and fearlessness, and shame and honor, and sweet harmlessness, and peace 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 pitres 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 yew knowing me the source of all by me all creatures wrought the wise and 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 bright rays of wisdom's lamp, their ignorance dispel. Arjuna

Yes, thou art Parabram, 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, O Keshava, that neither gods nor men, nor demons comprehend thy mystery, made manifest, divinest, thou thyself, thyself alone dost know,

Maker supreme, master of all the living, Lord of gods, king of the universe, to thee alone belongs to tell the heavenly excellence of those perfections, wherewith thou dost fill these worlds of thine pervading, imminent. How shall I learn supremest mystery? To know thee, though I muse 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 amrith of such words. Krishna, Hanta, so be it, Kuru Prince, I will to thee unfold some portions of my majesty, whose powers are manifold. I am the spirit seated deep in every creature's heart. From me they come, by me they live, at my word they depot. part. Vishnu of the Adityas I am, those lords of light, Marichis of the Maruts, the kings of storm and blight. By day I gleam the golden sun of burning cloudless noon. By night amid the asterisms, I glide the dappled moon. Of Vedas, I am Samavid. Of gods in Indra's heaven, Vasava, of the faculties to living beings given. The mind,

which apprehends and thinks. Of Rudras, Shankara, of yaksha's and of rakshasa, Vythesh, and pavaka of Vassus, and of mountain peaks, Meru, Rehaspati Nomi met planetary powers, made warriors heavenly,

Skanda. Of all the water floods, the sea which drinketh each, and brigoo of the holy saints, and Oam of sacred speech, Of prayers the prayer ye whisper Of hills Himalayas snow And Ashvatha, the fig tree

Of all the trees that grow Of their Devarishis, Narada And Chitrath of them that sing in heaven And capilla of moonies And the gem of flying steeds Uchaisravaz From Amrith wave 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 round Mandara entwined, and thousand-fangked Ananta, on whose broad coils reclined, leans Vishnu. and of water things Varuna, Ariam of Pitrrees, and of those that judge, Yama, the judge I am. Of Daytia's dread Prahalada, of what meets day and ears. Time's self I am.

Of woodland beasts, buffaloes, dears and bears, the lordly painted tiger. Of birds, the vast Garud, the world wind, Mid the winds, mid-chiefs, Rama, with blood imbrewed. 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 all beings that are to be on earth and of the viewless virtues fame fortune song am i in memory and patience and craft and constancy of wedic hymns the vryhadig hymns the vrihadah

of meters Gaithri, of months the margarsirshah, of all the seasons three, the flower-wreathed spring. In Dysers' play, the conquering double-eight, the splendor of the splendid, and the greatness of the great, victory I am, an action, and the goodness of the good, and Vasudev of Rishni's rays, and of this Pandus brood thyself, yea, yeah, my Arjuna, thyself, yehah, thyself, for thou art mine of poets usana of saints vasa 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 thee some. 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 Bhagavat Gita entitled Vibhuti Yogue or the book of religion by the heavenly perfections. Chapter 11 of the Bhagavat 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 Shubda Garani.

The Bhagavat 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 Adhjana. apprehending which my darkness is dispelled for now I know O 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 declares it sovereign lord the likeness of that glory of thy form wholly revealed O thou divinest one if this can be if I I may bear the sight, make thyself visible, Lord of all prayers. Show me thy very self, the eternal God. Krishna. Gaze then, thou son of Pritha, I manifest for thee, those hundred thousand thousand shapes that clothe my mystery.

I show thee all my semblances in finite, rich, divine, my changeful hues, my countless forms. See in this face of mine, Adityas, Vasus, Rudras, Ashvins and Maruts. 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 me, see what thou prayest. Thou canst not, nor with human eyes, Arjuna, ever mayest. Therefore I give thee sense divine. Have other eyes, new light, and look. This is my glory unveiled to mortal sight. Sanjaya, then, O king, the god so saying, stood to Pritha's sun displaying. All the splendor, wonder, dread of his vast, almighty head. Out of countless eyes beholding, out of countless

mouths commanding, countless mystic forms enfolding 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 presents. breaths of all delicious ascends, of all sweetest odors, shedding, blinding brilliance, overspreading, 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 One, one's 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, the all-comprehending God's, the never-ending deity. But sore, amazed, thrilled, overfilled, 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, perfect, 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 anadem 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 uttermost of thought. The treasure palace wrought, to hold the wealth of the world's the shield provided, To shelter virtues laws. The found wands lives stream draws, 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 or 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 hath thee in every spot, thee, thee. Where thou art not, a holy, marvelous form, is nowhere found. O mystic, awful one, at sight of thee made known the three worlds quake. The lower gods draw nigh thee. They fold their palms and bow, body and breast and brow, and whispering worship, 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 saddhas, visvas, Ushma pahs. Maruts and those great twins, the heavenly fair Ashwins, Gandharvas, rakshasa, Siddhas, Asshutas. These see thee and revere, in silence-stricken fear.

Yeah, the worlds, seeing thee with form stupendous, with faces manifold with eyes which all behold, unnumbered eyes, vast arms, members tremendous. Licks lit with sun and star, Feet planted, near and far. Tushes 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 thee strike the skies with front and wondrous wise, huge rainbow-painted, glittering, and thy mouth opened, and orbs which I see, all things whatever be, in all thy worlds, east, west, and north and south. O eyes of God, O head, my strength of soul is fled, gone as 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 only thee ah 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, tushed. I see our noblest ones, great Dridarashtra's sons, Bhishma, 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 maw of the on-filled ocean. So to that flaming cave, these heroes great and brave pour in unending streams with helpless motion, like moths which in the night flutter towards a light, drawn to their fiery doom, flying and dying. So to their deaths,

Still throng, blind, dazzled, borne along, seeslessly all these multitudes, wild flying. Thou that hast fashioned men, divorced them again, one with another great and small alike, the creatures whom thou makest, with flaming jaws thou takest, lapping them up, Lord God, Thy terrors strike from end to end of earth, filling life full from birth to death, with deadly burning lurid dread. Ah, Vishnu, make me know why is thy wissage so? Who art thou feasting thus upon thy dead? Who, awful deity? I bow myself to thee.

Namastute, Devavara Prasiddha. O mightiest lord, rehearse, why hast thou face so fierce? Whence 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, There shines not one shall leave alive the battlefield. Dismayed, no longer be.

Arise, obtain renown, destroy thy foes. Fight for the kingdom waiting thee. When thou hast vanquished those. By me they fall, not thee. The stroke of death is dealt them now, even as they stand thus gallantly. My instrument art thou. Strike, strong-armed prince. at Drona, at Meshma, strike.

Deal death to Karna, Jayadrata, stay all this warlike breath. It's I who bid them perish, thou wilt but slay the slain. Fight they must fall, and thou must live wictor upon this plain. Sanjaya Hearing mighty Keshav's word tremblingly, that helmed Lord clasped his lifted palms and praying grace of Krishna stood there saying, with bowed brow and accents broken, these words timorously spoken. Arjuna, Worthily law of might, the whole world hath delight in thy surpassing power,

obeying thee, the rakshasus in dread at sight of thee, or sped to all four quoth 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 God's, lives dwelling place and rest. Thou of all souls the soul, the comprehending whole, of being formed and formless being the framer. O utmost, Most one, O Lord, older than Eld, who stored the worlds with wealth of life, O treasure claimed, Who wotest all and art wisdom thyself? O part and all and all for all from thee have risen. Numberless now I see the aspects are of thee.

Way you thou art, and he who keeps the prison of Narak. Yama, dark and agnes shining spirit. Park. Varunas waves are thy waves. Moon and starlight are thine. Prajapathy art thou. And it's to thee men kneel in worshipping the old world's 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 namus Lord. Hail to thee, praise to thee, thou one in all. For thou art all, yeah, thou. Ah, if in anger now thou

thou shouldst remember I did think thee, friend, speaking with easy speech as men use each to each, did call thee Krishna, prince, nor comprehend thy hidden majesty, the might, the awe of thee, in my heedlessness or in my love on journey or in jest or when we lay at rest sitting at counsel 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 adorer 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, of yore arrayed with disc and forehead gem, with mace and anadem, 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 feign 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 comeeth 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 knewest of old.

Sanjaya, these words to Arjuna spake Vasudev, and straight did take back again the semblance dear of the well-loved charioteer. Peace and joy it did restore when the prince beheld once more mighty Brahma's form and face 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 hast seen, only by fullest service, perfect faith, and uttermost surrender am I known and seen and entered into Indian prince? Who doeth all for me, who for me, who for me, who for me. findeth me in all, adoreth always, loveth all which I have made, and me for love's soul end, that man, Arjuna, unto me doth wend. End of chapter 11 of the Bhagavad Gita, entitled Vichwara Rupa Darshanam, or the book of the manifesting of the one in manifold, translated by Sir Edwin Arnold

Chapter 12 of the Pagavad Gita translated by Sir Edwin Arnold This is a Librevox recording All Libravox recordings from the public domain For more information or to volunteer Please visit Librevox.org Recording by Nicholas James Bridgewater The Bhagavad Gita translated by Sir Edwin Arnold

Chapter 12 Of the religion of faith Arjuna Lord, of the men who serve thee, true in heart, as God revealed, and of the men who serve worshipping thee unrevealed, unbodied, far,

which take the better way of faith in life. Krishna, Whoever serve me, as I show myself, constantly true, in full devotion fixed. These hold I very holy. But who serve, worshipping me the one,

the invisible, the unrevealed, unnamed, unthinkable, uttermost, all pervading highest sure? Who thus adore me, mastering their sense of one set mind to all, glad in all good? These blessed souls come unto me,

yet hard the travail is for whoso bend their minds to reach the unmanifest, that viewless path shall scarce be trod by man bearing his flesh. But whereso any doeth all his deeds, renouncing self in me, full of me, Fixed to serve only the highest night and day, musing on me, Him will I swiftly lift forth from life's ocean of distress and death. Whose soul clings fast to me, cling thou to me, class me with heart and mind, So shalt thou dwell surely with me on high. But if thy thought droops from such height,

If thou beest weak to set body and soul upon me constantly, Despair not, give me lower service, seek to read me, Worshiping with steadfast will, and, if thou canst not worship steadfastly, Work for me, toil in works pleasing to me, For he that labreth right for love of me shall finally attain. But if in this thy faint heart fails, Bring me thy failure, find refuge in me,

Let fruits of labour go, renouncing all for me, With lowliest heart, so shalt thou come. For though to know is more than time, diligence, yet worship better is than knowing, and renouncing better still, near to renunciation, very near, dwelleth eternal peace, who hateth not of all which lives, living himself benign, compassionate, from arrogance exempt, exempt from love of self, unchangeable by good or ill, patient, contented, firm in faith, mastering himself, true to his word, seeking me, heart and soul, vowed unto me, that man I love, who troubleth not his kind, and is not troubled by them,

clear of wrath, living too high for gladness of grief or fear, that man I love, who dwelling quiet-eyed, stainless, serene, well-balanced, unpreplexed, working with me, yet from all works detached, that man I love, who, fixed in faith on me, dotes upon none scorns none rejoices not and grieves not letting good and evil hap light when it will and when it will depart that man i love who unto friend and foe keeping an equal heart with equal mind bears shame and glory with an equal peace takes heat and cold pleasure and pain abides quit of desires hears praise or calumny in passionless restraint unmoved by each, linked by no ties to earth, steadfast in me, that man I love. But most of all I love those happy ones, to whom tis life to live in single fervid faith and love unseeing, eating the blessed Amrit of my being. End of Chapter 12. Recording by Nicholas James Bridgewater,

recorded in Alexandria, Egypt, North Africa. The Bhagavad Gita or Song Celestial, translated by Sir Edwin Arnold. Chapter 13 This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibreWox.R. The present recording is by Raju. Ramina 45 at Hotmail.com

Chapter 13 of religion by separation of matter and spirit. Arjuna Now would I hear, O Gracie? Keshava, of life which seems and soul beyond, which sees and what it is we know, or seem to know. Krishna A son of Kunti, for this flesh, he see is Shetra, is a field where life supports, and that which views and knows it is the soul, Shetra Gni. In all fields, though Indian prince, I am Shetra Gna, I am ward surveys, only that knowledge knows which knows, which knows, the known by the Noah. What it is, that field of life, what qualities it hath, and whence it

is, and why it changeth, and the faculty that voteth it, the mightiness of this and how it voteth, hear these things from me. The elements, the conscious life, the mind, the unseen vital force, the nine great gates of the body, or the five domines of sense. Desire, dislike, pleasure and pain and thought deep oven and persistency of being these all are rod on matter by the soul humbleness truthfulness and homelessness patience and honour reverence for the wise purity constancy control of self-self-sacrifice contempt of sense delights self-sacrifice perception of the certitude of ill in birth death aid disease suffering and sin Detachment, lightly holding unto home, children and wife, and all that bindeth men, an ever tranquil heart in fortune's good and fortune's evil, with a will-set firm to worship me. Me only, ceasing not, loving all solitudes and shunning noise of foolish crowds,

endeavours resolute to reach perception of the utmost soul, and grace to understand what gain it were, so to attain. This is true wisdom, prince, and what is how is how? otherwise is ignorance. Now will I speak of knowledge best to know. The truth which giveth man amrith to drink. The truth of him, the parabram, the all, the uncreated, not aseth, not sat, not form, nor the unform, yet both and more, whose hands are everywhere and everywhere, planted his feet and everywhere, his eyes beholding and his ears in every place, and all his faces everywhere, enlightening and encompassing his worlds, glorified by the senses he hath given.

Yet beyond sense, he is, sustaining all. He dwelleth unattached, of forms and modes, master, yet neither form nor mode hath he. He is within all beings and without motionless, yet still moving, not discerned for subtlety of instant presence. close to all to each yet measurelessly far, not manifold and yet subsisting still in all which lives, forever to be known as the sustainer, yet at the end of times, he maketh all to end,

and recreates. The light of lights he is, in the heart of the dark shining eternally. Wisdom he is, and wisdom's way, and gade of all the wise. Planted in every heart, so have I told, of life's star. and the moulding and the lower to comprehend.

Whoso adoring me perceiveth this shall surely come to me. Know thou that nature and the spirit both have no beginning. Know that qualities and changes of them are by nature wrought. The nature puts to work the acting frame, but spirit doth inform it and so cause feeling of pain and pleasure. Spirit linked to moulded matter entreateth into bond with qualities by nature framed, and, thus, married to matter,

reach the birth again, in good or evil yonies. Yet is this A, in its bodily prison, spirit pure, spirit supreme, surveying, governing, guarding, possessing, Lord and Master, still Purusha, ultimate, one soul with me.

Whoso thus knows himself and knows his soul, Purcia, working through the qualities with nature's mood, the light hath come for him. Whatever flesh he bears, never again, shall he take on its load. Some few there be, by meditation, find the soul in self,

self-school, and some by long philosophy, and holy life reached thither. Some by works, some never so attaining, hear of light from other lips and seas, and cleave to it, worshipping, A, and those to teaching through

overpass death. wherever Indian prince life is of moving things or things unmoved plant or still seed know what is there hath grown by bond of matter and spirit no he sees indeed who sees in all alike the living lordly soul the soul supreme imperishable amid the perishing for whoso thus beholds in every place in every form the same one living lord. Death no more roundfulness unto himself,

but goes the highest road which brings to bliss. Seeing he sees, indeed, who sees that works or nature's own, for soul to use, not love,

acting, yet not the actor, sees the mass of separate living things, each of its kind, issue from one and blend again to one. Then hath he brahma,

he attains, O prince. that ultimate high spirit uncreate unqualified even when it entereth flesh taketh no stain of axe worketh in naught light to the ethereal air pervading all which for sheer subtlity avoideth taint the subtle soul sits everywhere unstained a light to the light of all piercing sun which is not changed by art it shines upon the soul's light shineth pure in every place and they who by such eye of wisdom see, how matter and what deals with it divide, and how the spirit and the flesh have strife,

these wise ones go the way which leads to life. Here endeth chapter 13 of the Bhagavath Gita, entitled Shetra Kshetva Jana Vibagyok, or the Book of Religion by separation of matter and spirit. This is a Libre Walks recording. All Libre Walks recordings are in the public. domain. For more information or to volunteer please visit LibriWox.orgs. The present recording is by Raju. Raminah 45 at Hotmail.com.

The Bhagwad Gita or Song Celestial, translated by Sir Edwin Arnold. Chapter 14. This is a LibreWox recording. All LibreWax recordings are in the public domain. For more information or to volunteer please visit Libriwax.org. The present recording is by Raju. Ramina 45 at Hotmail.com. chapter fourteen of religion by separation from the qualities christna if father will i open unto thee this wisdom of all wisdoms uttermost the witch possessing all my saints have passed to perfectness on these high varieties reliant rising into fellowship with me they are not born again at birth of calpas nor at phlyas suffer change This inverse, the womb is where I plant seed of all lives. Then Prince of India comes birth to all beings.

Whoso, Unty's son, mothers each mortal form, Grandma conceives, and I am he that father's sending seed. Sattvan, Rajas and Thamas so are named the qualities of nature, soothfastness, passion and ignorance. These three bind down the changeless spirit in the changeful flesh. wear of sweet soothfastness by purity living unsolid and enlightened binds the sinless soul to happiness and truth and passion being kin to appetite and breeding impulse and propensity binds the embodied soul o kunti's son by tie of works but ignorance the child of darkness blinding mortal men binds down their souls to stupor sloth and drowsiness yea prince of india soothfastness binds souls in pleasant voice to flesh and passion binds by toilsome strain but ignorance which blocks the beams of wisdom binds the soul to sloth passion and ignorance once overcome leave soothness

O Bartha, wear this with ignorance or absent passion rules, and ignorance in hearts, not good nor quick. When at all gateways of the body shines, the lamp of knowledge, then may one see well, suitfastness settled in that city rains, where longing is and order and unrest, impulse to strive and gay and avarice. Those spring from passion prints ingrained,

and where darkness and dullness sloth and stupor or, its ignorance hath caused them. Kuru chief? Moreover, when a soul departed, fixed in soothfastness, it goeth to the place, perfect and pure, of those that know all truth, if it departeth in set habitude of impulse, it shall go into the world of spirits tried to works,

and if it dies in hardened ignorance, that blinded soul is born, and new in some unlighted womb. The fruit of suthfastness is true and sweet. The fruit of lust is pain and toil. The fruit of ignorance is deeper darkness. A, for light brings light and passion ache to have. Blindness, bewilderments and ignorance.

Grow forth from ignorance. Those of the first rise ever higher. Those of the second mode take a mid-place. The darkened soul sink back. to lower deeps, loaded with witlessness. When watching life the living man perceives the only actors are the qualities, and knows what lives beyond the qualities,

then he see come nigh unto me. The soul thus passing forth from the three qualities, whereof arise all bodies, overcomes birth, death, sorrow and age, and drinketh deep the undying coin of Amrath. arjuna o my lord which be the signs to know him that hath gone past the three moats how liveth he what well leadeth him safe beyond the three-four modes kristna he who with equanimity surveys lustre of goodness strife of passion sloth of ignorance not angry if they are not angry when they are not he who sits a sojourner and stranger in their midst unruffled standing off saying, serring, when troubles break, these are the qualities he unto whom, self-centered, grief and joy sound as one word,

to whose deep-seeing eyes, the clod, the marble, and the gold are one, whose equal heart holds the same gentleness for lovely and unlawly things, firm set, well-pleased in praise and despise. Satisfied with honour or dishonour, unto friends and unto force alike in tolerance, detached from undertakings, he is named surmounter of the qualities, and search with single fervent faith adoring me, passing beyond the qualities conforms to Brahma and attains me. For I am that whereof brimma is the likeness. Mine the amrith is and immortality is mine, and mine perfect felicity.

Here ends chapter 14 of the Bhagavad Gita, and title Unatrayav Baga Yoke or the Book of Religion by Separation from the Qualities. These are LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Present recording is by Raju. Ramina 45 at Hortmail.com. Chapter 15 of the Bhagavut 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 Shubda Garani. The Bhagavat Gita, translated by Sir Edwin Arnold, chapter 15, of religion by attaining the supreme. Krishna. Men call the Ashvatha, the banyan tree, which hath its boughs beneath its roots on high, the ever-holy tree. Ye, for its leaves are green and waving hymns, which whisper truth, who knoweth well the Ashvatha knows all. Its branches shoot to heaven and sink to earth,

even as the deeds of men which take their birth from qualities. Its silver sprays and blooms, and all the eager verdue of its girth, leap to quick life at touch of sun and air, as men's lives quicken to the tempting sphere of wooing sense. Its hanging rootlets seek the soil beneath, helping to hold it there. As actions rot amid this world of men,

bind them by ever tightening bonds again. If ye knew well the teaching of the tree, what its shape saith, whence it springs, and then how it must end, and all the ills of it, the acts of sharp detachment ye would wet, and cleave the clinging, snaky roots, and lay this ashwatha of sense like, low, to set new growths upspringing to that happier sky,

which they who reach shall have no day to die, nor fade away nor fall To him I mean Father in first Who made the mystery of old creation For to him come they From passion and from dreams Who break away Who part the bonds

Constraining them to flesh And him the highest Worshipping away No longer grow at mercy of what Breeze of Summer pleasure stirs the sleeping trees. What blast of tempest tears them, bow and stem? To the eternal world past such as these. Another sun gleams there, another moon, another light, a light which none shall lack, whose eyes once see, for those return no more, they have attained my uttermost abode.

when in this world of manifested life, the undying spirit, setting forth from me, taketh on form, it draweth to itself, from beings storehouse, which containeth all, senses and intellect, the sovereign soul, thus entering the flesh, or quitting it, gathers these up, as the wind gathers sense, blowing above the flower bank,

ear and eye and touch and taste and smelling these it takes yeah and a sentient mind linking itself to sense thinks so the unenlightened ones mark not that spirit when he goes or comes nor when he takes his pleasure in the form conjoined with qualities but those see plain who have the eyes to see, holy souls see which strive thereto. Enlightened they behold that spirit in themselves. But foolish ones, even though they strive, discern not, having hearts unkindled, ill-informed. No too from me shineeth the gathered glory of the sun,

which lightens all the world. From me, the moon draws silvery beams and fire fierce loveliness. I penetrate the clay and lend all shapes their living force. I glide into the plant, its root, leaf, bloom to make the woodland green with springing sap. Becoming vital warmth, I glow in glad, respiring frames and pass with outward and with inward breath to feed the body with all meats. For in this world, being is twofold, the divided one, the undivided one.

All things that live are the divided, that which sits apart, the undivided. Higher still is one, the highest holding all whose name is Lord, the eternal sovereign first, who fills all one, world's sustaining them, and dwelling thus beyond divided life and undivided, I am called of men and Vedas, God supreme, the Purushottama. Who knows me thus, with mind unclouded, knoweth all,

dear prince, and with his whole soul ever worshipeth me. Now is the sacred secret mystery declared to thee. Who comprehended this, hath wisdom? He is quit of works and bliss. Here ends, chapter 15, of the Bhagavad Gita entitled Purishottama Praptiogo, or the book of religion by attaining the supreme. The Bhagavad Gita, or song celestial, translated by Sir Edwin Arnold. Chapter 16. This is a Librivox recording. All LibraWox recordings are in the public domain. For more information or to volunteer, please visit LibreVox.org. The present recording is by Raju. Pramina45 at Hotmail.com Chapter 16 of the separateness of the divine and the undefined.

Krishna. Fearlessness, singleness of soul, the will always to strive for wisdom. Opened hand and governed epitapheth. and piety and love of lonely study, humbleness, uprightness, heed to endure not which lives, truthfulness, slowness unto wrath, a mind that lightly leteth go what other's prize and equanimity and charity which spieth no man's faults and tenderness towards all that suffer, a contended heart, fluttered by no desires, a bearing mild, modest, and grave with manhood nobly mixed with patience fortitude and purity. An unrivanceful spirit never given to rate itself too high,

such be the signs, O Indian Prince of him whose feet are set on that far path which leads to heavenly birth. Deceitfulness and arrogance and pride, quickness to anger, harsh and evil speech and ignorance. To its own darkness, these be the truth. the signs, my prince, of whom whose birth is fated for the regions of the vile. The heavenly birth brings to deliverance, so shouldst thou know, the birth with Asuras brings into bondage. Be thou joyous prince whose lot is set apart for heavenly birth. Two stamps there are marked an all living man, divine and divine.

I speak to thee by what marks thou shouldst know the heavenly. hear from me now of the unheavenly. They comprehend not the unheavenly, how souls go forth from me, nor how they come back unto me. Nor is the truth in these, nor purity, nor rule of life. This world hath not a law, nor order, nor a lot. So say they, nor hath risen up by cause, following on cause in perfect purposing but is none other than a house of lust and this thing thinking all those ruined ones of little wit dark-minded give themselves to evil deeds the curses of their kind surrender to desires insatiable full of deceitfulness folly and pride in blindness cleaning to their errors caught into the sinful course they trust this lie as it were true this lie which leads to death finding in pleasure all the good which is and crying here it finisheth hence now in nooses of a hundred idle hopes

slaves to their passion and their wrath they buy wealth-based deeds to glut-hot appetites thus much today they say we gained thereby such and such and such wish of heart shall have its fill and this is ours and the others shall be ours. Today we slew a foe and we will slay our other enemy tomorrow. Look, are we not lords, make we not gootly cheer. Is not our fortune famous, brave and great? Which are we, proud born, what other men live like to us? Kill them for sacrifice. Cast lord-leadies and be merry. So they speak, darkened by ignorance and so they fall. Tossed to and fro with projects tricked and bound in net of black delusion lost in lust down to foul naraka,

conceited, fond, stubborn and proud, dead drunken with the wine of wealth and reckless, all their offerings have but a show of reverence being not made in piety of ancient faith. Thus vowed to self-food, force, insolence, feasting, wrath, these my blasphemers in the fond of forms they wear and in the forms they breathe my foremen are hateful and hating cruel evil vile loat least of whom i cast down again and yet again at end of lives into some devilish whom whence birth by birth the devilish foams respawn them all beguil and till they find and worship me my sweet prince tread they not nether road the doors of hell or three threefold whereby men to ruin pass, the door of lust, the door of wrath, the door of avarice.

Let a man shun these three. He who shall turn aside from entering all those three gates of Nara'ra, vendeth straight to find his peace and comes to Svahs'gat. Here end up chapter 16 of the Bhagavad Gita, end title Deva Sarasau-Pad Vibaga Yogue, or the book of the separateness of the divine and and divine. End of chapter 16 of the Bhagavad Gita.

The present recording is by Rajur Ramina 45 at Hortmail.com. The Bhagavad Gita or song celestial translated by Sir Edwin Arnold Chapter 17. This is a Librevox recording.

All Libreaux recordings are in the public domain. For more information or to volunteer please visit Librewox.org. The present recording is. by Raju, Ramina 45 at Hotmail.com Chapter 17 Of religion by the three-fold kinds of faith Arjuna

If men forsake the holy ordinance heedless of shastras Yet keep faith at heart and worship What shall be the state of those Great Krishna Satwan, Rajas, Tamas say Krishna

Three-fold the faith is of mankind And springs from those three qualities becoming true or passion-stained or dark as thou shalt hear. The faith of each believer, Indian prince, conforms itself to what he truly is. Where thou shalt see a worshipper, that one to what he worships lives assimilate. Such as the shrine, so is the watery.

The Sufahs souls adore true gods. The souls obeying Rajas worship Rāchasa or yakshas. and the men of darkness pray to prethas and to boothas a and those who practise bitter penance not enjoined by rightful root penance which hath its root in self-sufficient proud hypocrisies those men passion beset violent while torturing the witless ones my elements shut in fair company within their flesh nay me myself present within the flesh Know them to devils devoted not to heaven.

For like, as foods are threefold for mankind in nourishing, so is there threefold way of worship, abstinence and palms giving. Hear this of me. There is a food which brings force, substance, strength and health and joy to live. Being well-seasoned, cordial comforting the soothfast meat. And there have been foods which bring aches and ungents, and burning blood and grief being too biting, heating, salt and sharp, and therefore craved by too strong appetite, and there is foul food kept from overnight, savourless,

free thee, which the fowl will eat, a feast of rottenness, meat for the lips, of such as love the darkness. Thus with rites, a sacrifice not for rewardment made, offered in rightful wise when he who woes saith with heart devout. This I should do is sooth was right. But sacrifice for gay, offered for good repute, be sure that this, oh, best of baratas, is just right with stamp of passion and a sacrifice offered against the loss, with no due goal of forgiving, with no accompaniment of hollowed him, nor largis to the priest, in faithless, celebration, call it while, the deed of darkness lost. Worship of God's

meriting worship, lowly reverence of twice bonds, teachers, purity, rectitude, and the Brahmacharya's power, and not injure any helpless thing these make a true religiousness of act. Words causing no man woe, words ever true, gentle and pleasing words, and those a say in murmured reading of a sects, reddit, these make the true religiousness of speech. Serenity of soul, benignity, sway of the silent spirit, constant stress, to sanctify the nature, these things make good right and true religiousness of mind. Such threefold faith in highest piety kept with no hope of gain by heart's devote. His perfect work of satan, true belief. Religion shown in act of proud display

to win good entertainment, worship, fame, such say I, is a precious, rash and vain. Religion followed by a witless will to torture self, or come at power to hurt another, sub-comers, dark and ill. The gift lovingly given when one shall say, now must I gladly give, when he who takes can render nothing back, made in due place, due time, and to a neat recipient, is gift of Sartuan, fair and profitable. The gift selfishly given where to receive is hoped again, or when some end is sought, or where the gift is proffered with a grudge.

This is of Raja's stained with impulse ill. The gift childishly flung at evil time in wrongful place to base recipient made in disdying or harsh unkindliness is gift of Thomas, dark, it doth not bless. Here end of chapter 17 of the Bhagavad Gita Entitled, Sradda Treyavibagayhogue, or the book of religion by the three-fold kinds of faith. End of chapter 17 of the Bhagavad Gita.

Present recording is by Raju Pramina45 at Hotmail.com. Chapter 18 of the Bhagavad Gita. This is a Libravox recording. All Libravox recordings are on the public domain. For more information or to volunteer, please visit Libravox.org. Recording by Leon Meyer The Bhagavad Gita, translated by Sir Edwin Arnold. Chapter 18 Arjuna Fain would I better know, thou glorious one, the very truth, hearts lord of Sannyas, abstention and renunciations, Lord, Tia and what separates these twain. Krishna.

The poets rightly teach that Sanyas is the foregoing of all acts which spring out of desire, and their wisest say Tiaga is renouncing fruit of axe. There be among the saints some who have held all action sinful, and to be renounced, and some who answer, Nay, the goodly axe, as worship, penance, all. M. Must be performed. Hear now my sentence, best of Baratahs. Tis well set forth, O chaser of thy foes, renunciation is of threefold form, and worship, penance, alms, not to be stayed, nay, to be gladly done, for all those three are purifying waters for true souls. Yet must be practiced, even those high works in yielding up attachment, and all fruit produced by works. This is my judgment,

Prince. This my insuperable and fixed decree. Abstaining from a work by right prescribed never is meat. So to abstain doth spring from darkness, and delusion teacheth it. Abstaining from a work grievous to flesh, when one saith tis unpleasing, this is null. Such an one acts from passion, not of gain, wins his renunciation. But Arjun, abstaining from attachment to the work, abstaining from rewardment in the work, while yet one doeth it full faithfully, saying tis right to do, that is true act and abstinence. Who doeth duty so, unvexed if his work fail, if it succeed, unflattered, in his own heart justified, quit of debates and doubts, his is true act. For being in the body, none may stand wholly aloof from act. Yet, who abstains from profit of his acts

is abstinent. The fruit of labors and the lives to come is threefold for all men, desirable and undesirable and mixed of both. But no fruit is. is at all where no work was. Hear from me, long-armed Lord, the makings five which go to every act, in Sankia taught as necessary. First, the force, and then the agent. Next, the various instruments.

Fourth, the especial effort. Fifth, the God. What work, soever, any mortal doth, of body, mind, or speech, evil or good, by these five doth he that. Which being thus, whoso for lack of knowledge, seeth himself as the sole actor, knoweth not at all, and seeth not. Therefore, I say, if one, holding aloof from self, with unstained mind,

should slay all yonder host, being bid to slay, he doth not slay, he is not bound thereby. knowledge, the thing known, and the mind which knows, these make the threefold starting ground of act, the act, the actor, and the instrument, these make the threefold total of the deed. But knowledge, agent, act, are differentiased by three dividing qualities. Here now which be the qualities dividing them. There is true knowledge. Learn thou it is this, to see, one changeless life in all the lives, and in the separate, one inseparable. There is imperfect knowledge, that which sees the separate existences apart,

and being separated holds them real. There is false knowledge, that which blindly clings to one as if twere all, seeking no cause, deprived of light, narrow and dull and dark. There is right action, that which, being enjoined, is wrought without attachment, passionlessly, for duty, not for love, nor hate, nor gain. There is vain action, that which men pursue aching to satisfy desires, impelled by sense of self, with all-absorbing stress. This is of Raja's, passionate and vain. There is dark action, when we are, and so much, One doth a thing heedless of issues, heedless of the hurt or wrong for others, heedless if he harm his own soul.

Tis of Thomas, black and bad. There is the rightful doer, he who acts free from self-seeking, humble, resolute, steadfast, in good or evil, hap the same, content to do a right, he truly acts. There is the impassioned doer, he that works from impulse, seeking profit, rude and bold to overcome, unchastened, slave by turns of sorrow and of joy. Of Raja's he. And there be evil-doers, loose of heart, low-minded, stubborn, fraudulent, remiss, dull, slow, despondent, children of the dark. Here, too, of intellect and steadfastness, the three-fold separation, conqueror prince, how these are set apart by qualities.

Good is the intellect which comprehends the coming forth and going back of life. What must be done and what must not be done. What should be feared and what should not be feared. What binds and what emancipates the soul. That is of Sutwan, Prince, of soothfastness. Mard is the intellect which, knowing right and knowing wrong, and what is well to do, and what must not be done, yet understands not with firm mind, nor as the calm truth is. This is of Raja's prince and passionate. Evil is intellect, which, wrapped in gloom, looks upon wrong as right,

and sees all things contrary-wise of truth. O Prita's son, That is of Thomas, dark and desperate. Good is the steadfastness, whereby a man masters his beats of heart, his very breath of life, the action of his senses, fixed in never shaken faith and piety. That is of Satwan, Prince, sooth fast and fair. Stained is the steadfastness whereby a man holds to his duty, purpose, effort, end, for life's sake, and the love of goods to gain Arjuna. Tis of Raja's, passion stamped. Sad is the steadfastness, wherewith the fool cleaves to his sloth, his sorrow and his fears,

his folly and despair. This, Prita's son, is born of Tama's, dark and miserable. Here further, chief of Barataz, from me, the threefold kind. of pleasure which there be. Good pleasure is the pleasure that endures, banishing pain for I, bitter at first as poison to the soul, but afterward sweet as the taste of Amrit. Drink of that. It springeth in the spirit's deep content. In painful pleasure, springeth from the bond between the senses and the sense's world. Sweet as Amrit is its first taste, but its last, Bitter as poison Tis of Raja's prince And foul and dark the pleasure is

Which springs from sloth and sin and foolishness At first and at the last And all the way of life, the soul bewildering Tis of Tama's prince For nothing lives on earth Nor midst the gods in utmost heaven But hath its being bound With these three qualities

By nature framed The work of Brahman's, Kashatria's, Vichyas and Soudras, O thou slayer of thy foes, is fixed by reason of the qualities planted in each. A Brahman's virtues, prince, born of his nature, are serenity, self-mastery, religion, purity, patience, uprightness, learning, and to know the truth of things which be. A Kashatria's pride, born of his nature, lives in valor, fire, constancy, skillfulness, spirit and fight, and open-handedness, and noble mean, as of a lord of men. A Vaishya's task, born with his nature, is to till the ground, tend cattle, venture trade.

A suitorist state suiting his nature is to minister. Who so performeth, diligent, content, the work allotted him, whatever it be, lays hold of perfectness. Hear how a man findeth perfection, being so content. He findeth it through worship, wrought by work, of him that is the source of all which lives, of him by whom the universe was stretched. Better thine own work is, though done with fault, than doing others' work, even excellently. He shall not fall in sin, who fronts the task set him by nature's hand. Let no man leave his natural duty, prince, though it bear blame. For every work hath blame, as every flame is wrapped in smoke.

Only that man attains perfect surcease of work, whose work was wrought with mind unfettered, soul wholly subdued, desires forever dead, results renounced. Learn from me, son of Kunti, also this, how one attaining perfect peace attains Brahm, the supreme, the highest height of all. Devoted, with a heart-grown pure, restrained in lordly self-control, foregoing wiles of song and senses, freed from love and hate, dwelling mid solitudes, in diet, spare, with body, speech, and will, tame to obey, ever to holy meditation vowed, from passions liberate, quit of the self, of arrogance, impatience, anger, pride, freed from surroundings, quiet, lacking not, Such and one grows to oneness with the Brahm.

Such and one, growing one with Brahm, serene, sorrows no more, desires no more. His soul, equally loving all that lives, loves well me, who have made them, and attains to me. By this same love and worship doth he know me as I am, how high and wonderful, and knowing straightway enters into me. And whatsoever deeds he doeth, Fixed in me as in his refuge, He hath won, forever and forever, By my grace, the eternal rest.

So win thou. In thy thoughts, do all thou dost for me. Renounce for me. Sacrifice heart and mind and will to me. Live in the faith of me. In faith of me, all dangers thou shalt vanquish by my grace. But trusting to thyself and heeding not, thou canst but perish. If this day thou sayest, relying on thyself, I will not fight.

Vain will the purpose prove. Thy qualities would spur thee to the war. What thou dost shun, misled by fair illusions, thou wouldest seek against thy will, when the task comes to thee, waking the promptings in thy nature set. There lives a master in the hearts of men, maketh their deeds by subtle pulling streams, dance to what tune he will. With all thy soul, trust him, and take him for thy succor prince. So, only so, Arjuna, shall thou gain, by greatness. of him, the uttermost repose, the eternal place.

Thus hath been opened thee this truth of truths, this truth of truths, the mystery more hid than any secret mystery, meditate, and, as thou wilt, then act. Nay, but once more, take my last word, my utmost meaning have, precious thou art to me, write well beloved. Listen, I tell thee for thy comfort this. Give me thy heart, adore me, serve me, cling and faith and love and reverence to me. So shalt thou come to me. I promise true, for thou art sweet to me. And let go those rights and writ duties, fly to me alone. Make me thy single refuge. I will free thy soul from all its sins. Be of good cheer. Hide the Holy Krishna saith, this from him that hath no faith, him that worships not, nor seeks wisdom's teaching when she speaks.

Hide it from all men who mock. But wherever mid the flock of my lovers, one shall teach this divinest wisest speech, teaching in the faith to bring truth to them, and offering of all honor unto me, unto Brahma, cometh he. Nay, and nowhere shall ye find any man of all mankind, doing dearer deed for me, nor shall any dearer be in my earth. Yea, furthermore, whoso reads this converse, or held by us upon the plain, pondering piously in feign, he hath paid me sacrifice. Krishna speaketh in this wise. Ye, and whoso, full of faith,

heareth wisely what it saith, heareth meekly. When he dies, surely shall his spirit rise, To those regions where the blessed, Free of flesh, enjoin's rest. "'Hath this been heard by thee, O Indian Prince, with mind intent, "'h all the ignorance which bred thy trouble, "'Fanished my Arjun? "'Arjuna.

"'Trouble and ignorance are gone. "'The light hath come unto me by thy favor, Lord. "'Now am I fixed, my doubt is fled away. "'According to thy word, so will I do.' Sanjaya Thus gathered I The gracious speech of Krishna O my king

Thus have I told With heart a thrill This wise and wondrous thing By great Vyasa's learning wit How Krishna's self made known The yoga Yoga being yoga's lord So is the high truth shown

And I When I remember O Lord my king, again Arjuna and the God in talk, and all this holy strain, great is my gladness. When I muse that splendor, passing speech of Hari, visible and plain, there is no tongue to reach my marvel and my love and bliss. O Archer Prince, all hail! O Krishna, Lord of Yoga, surely there shall not fail blessing and victory and power for thy most mighty sake, where this song comes of Arjun and how with God he spake.

Here ends chapter 18 entitled Mokshasaan Yasuyoog, or the Book of Religion by Deliverance and Renunciation. End of Chapter 18. End of the Bhagavad Gita. Thank you.