·Baron Humboldt's Essay. 127 Equrity is design ital by a peculiar Ford, which expresses the etemption from the daplicity of good or evil saccess The infatuation of this duplicity, which proceeds from desire and version, is the cause of all petsersions amont created beings. (VII 27) The wise rann disentangles himself from it, and consequently there is no expression strong enoagh for his equanimity Wat only heat and cold, pleagure and pain, success and failure, happiness and misfortune, victory and defeat, honour and disgrace, must be the same to him, he must stand frapartial between friends Lud enemies, le must have the same value for earth stones and gold. (II. 38 VI 7-9 XII 17–19) His abstraction from the cong. motions of earthis existence the opposition which he form.s in this respect to the vulgar crowd 18 delineated In arious images in this poem, which is otherwise de void of imagery He who as the torto se docs with its labs Withdraw the senses from the sensual objects every wliere "1114 wilona is confirmed (11 68) The man Bosc rassons enter Lys brart as waters run into the asswelliag praete eta obtargeth happiness not le eno leth in his lusts (11 70 ) "What is ght for all creatures In that waketh the collected and • What is walang tue for the creatures • That is right for the contemplative Munee (11 69 ) not conversant with Sapscrit, will be arded by A w. Schlegel's Latin version This version 13 so masterly and of such scrupulous faithfulness it handles the por. losophical matter of the poem with such ingenuity, and is written in so genuine a classical style, that it would be a pity, if it were merely used as on aid for the 10. terpretation of the text by the Sunscrit scholar, instead of being diligently perused by all those who occupy themselves with Indian philosophy To facilitate the understanding of the passages which will soon fullow, it must be remarked, that when krishna (who 19 the speaking person 10 most of them,) speaks of himself, he thereby means the highese, or to speak more congruously to the purity of the system before us, the absolute deity krislına accompanies Arjuna in the shape of a man, (IT 11 ) of a descendant of the ancient hing I du, and arjuna •wlien le recognises far as a 504 asks his piçdən (XI 41, 42) on account of the familiarity with which he had formerly conversed with lum According to Indian Mythology, Krishna is the eighth of the ton incarnations or descents (avatura s) of V131nu These manifestations of the deity in a fuccession of animal and luman slapes are not mclioned in our poem which 19 altogether devoid of mythologi cil imagery Yet Krishon mentions, (IV 6--8) that 11c appears to the world from ose to age But while Krishna is an emanation of the dents, the detty itself or rather he in lue intimate connection with It remains undisturbed in everlasting existence, and with regard to this dretraction between tho emanatpal being and the fountain of emanation he speaks of Gou And launaself, as of two distinct beinga only, as far as I 123ve been able to see in a single passage when he $153 Towards that or gibal sprt Idlitect Asyll, from whom od pates the ancient progress on of all tungt (U4) Now Coil is thc eternal, underuable ar derided and therefore simple, bring wlucl is distinct from all per ssliable, rible, and indırıdual beings (WII 3 VII. 5 Both the accurate distinction between mind and mat ter, And the annulation of action, lend towards the knowledge and contemplation of the deity which is the source of highest perfection, the furmer 211 2 positivo minder, by the establisest of the delity of all that belongs to the realm of inud, the latter 1a a negative trunner, by removing the perturbations wilich arise from ilie oct1ons It is therefore necessary to fix accu rately the ide of the Godliead, as proposed by Krishna In doing this I shall continue to quote the leading | assage of the original. I have purposely talep greit care in the selection of these pnsonges and should fish That those who pay more earnest attention to objects of this kind would tine the trouble to refer to those passages in the context, in wlich eren those who are 21:25,) Tanne vase Art gisen by the karned arda la most nagtety I trial Gratis Iskustern thouthit crpedient in the present ute i qante the TART W711n wherever It floes the amert it that leballemlold fall in the quoteen but bere this wt the cut a clove reading of Ilcuboidt i ter slangen (Annatha of the traslator) That heb ona tbe 3.0 d 0s of as is sold troged, to superior and of agobet ture from that +27 +7 His #lasit ble asetetaal Flex belt flas caid avale diseret fed " • it even kn s raded the supreme pot obtan, try Diver retra torth that has the (til) ·28 Bhagabat-Gerta, "Incorruptible is be it known to thee, that being) by which this anterac was espanded" "The corruption of the eternal beag no one is able to effect (11 17 ) God is omniscient, all pervadmg, incapable of increase, infinite, the Lord of all things, there is nothing above him, he is one, and must be worshipped in singleness of mind (VII 26 III. 15, 22 XI 19, 20 IX, 11, 17, 18 VII 7. VL 31 ) Arjunni says concerning him "I can neither discover end nor middlo nor any beginning, of "thee, Lord of all endowed with all forms' (FI 10 ) "Thon art the father of this world, the moveable and the im **moveable thou, the venerable and grate teacher there is ponel ke "anto thee, and where in the thret worlds, Is there one above thee "matchless Lord I" (I 43 ) The abode of God is remote beyond the whole crea. tion, "Neither the suu, nor the moon Dor the fire, talighteneth that place from whence there is no return, and (which is the supreme "mansion of my abode * (XV 6) God as the creator of the world, all things exist through him only, he is then imperishabls origin (IX 4, 10, 13 VIL, 6, 7, 10) He is "I am, 0 Aradab, that which is the seed of all th ngt in datare "and there is not any thing, whether animate or inanſmate that us ** without me" X 39) The man who by his works worshipa Hims from wbom the prin ciples of beings proceed, and by whom the wbole universe was "apread forth, by that means obtaineth perfection" (XVIII 46) A. God has created a'l things, so he is All-and All erists in him. This is one of the principal doctrines of this system, and therefure une which is most variously allustrated This doctrine setims connected on the dise hand, with the idea of the divine infinity which compre. heads the univere in itself and on the other hand witli the notion, peculiar to Indian Philosophy, of the origin of fioite things out of other fivite things. As this philo sophy knows nothing of a transition from non-existence 10 minstence, or the reverse, the very thought of creation ont of nothing is necessanly exclud-, and it follows that very effect must be coexlstent, nay co eternal, with its cause * Ir, therefore, God is the creator of all things, it fallout that all th nga mast bare And their existence in Iluq erm before le created then Tois consequence le nok expreals deeva in oir potn, but as the printiple is clearly and distioctly ostated (II, 16) the consequence is self-evident. Whatever belongs to the realm of mind, is not only of kindred nature, but identical, and therefore man is able to comprehend within himself (in his mental selſ, for the sauscrit language combines the ideas of " mind" and "self" in the word Atman) all the other creatures, and in these, to comprehend God But while the divkie mind bas a divided and separate existence in the indt vidual created beings, tas also an invisible, imperishable and undivided lestence apart from the creatures, and this its undivided natarc 18 the true fountain of all existence. What is the pećuffar excellence in every created thing, 19 God He is the splendor of the stars—the light of the flame, the life of the living-the strength of the strong-the hotellect of the intelligent-the discre. tion of the ducerning the holiness of the holy. (111*: 8-11 X 38) Whatever relation can be imagined to exist between him and the world, in that he actually stands, as father, mother, preserver, refuge, &c the doctrine, the purification, the holy writ, the silence of mystery (IX. 16–18 X. 38 ) the never ending time. (X. 33 ) In the tenth lecture Krishna reviews the whole creation (19-42) from the fish in the water up to the Gods, he mentions the mountains, seas, winds seasons, and periods of time—thc lcaders of armies, sages, saints, poets, the races of heroes--and in every description of beings he identifies himself with the most excellept of its kind Among the descendants of Pandu he 11 Arjuna-among the saints Narada, among the reclases Vyasa, among the pocta Usna, &c. Even the gram. matical forms and letters are not forgotten Among the composite words he 18 that kind which connects two ideas in an independent manner (Dvandra)-ATORS the letters d. a thought, which is probably hased on mystical views of the Alphabet unless it be merely expressive of the veneration with which the invention of writing was regarded I mention this låst point expressly because, if pot interpolated, the Distich in question (X 33 ) proves that our poem was composed at a time when ibe Sansent Alphabet already existed. At The conclusion of this interesting passage Krishna sayg that all the things enumerated aro only twended as single instance, and thac the whole of ine beings, 10 which hernanifests his miraculons power, cannot be Damed. Whatever us greal, distioguished, and excel. 3. Cakebroke h the Insection of the RSI IP Fart .

·130 Bhagavat Greta, the declaration that the crentures are in God, as immediately succeeded by its opposite, and to chilence and non existence of the creatures in God is pointed out as the summit of miraculous power in the divine lieing, a doctrine by wlach the analogy of other passages teaches us to understa-d that activity of the diline mind by which it connects all beings with itself and yet excludes all limuing consequences of this connex om. (IX, 4, ) The poetical solution of this contradiction 19 the 101- lowing simile cause, out of which every being, even Brahma himself, has ariken, is called in Manu's laws (I 11 ) existing and not existing at once I do not believe that this is to be explained by saying (as it has been said) that the existence means the absolute essence of God, and the non existence our incapability of perceiving it with our senses If we enter fully into the train of ideas bere exhibited we see th it by thus expression the last barrier which opposes the universality of God, as pulled down, the universal being would not be all comprehensive and pinte of a non existence remained opposed to its existence And in a truly philosophical point of view it most be said that God, even hecause he comprehends the cause of all existence within himself, must needs comprehend also the cause of non existence. And an existence which is subdwided into an uile number of creatures, and combines them all, is not to be likened to any other existence, wherefure 119 sand in another Tassuge The n ghest de ty án ch is without beguning can nether be called existing Dor Don-existing (XII 12 ) Understand that lags test in me as the mighty air which passeth everywhere, resteth for ever in the etherial space (IX 6) That which coupects the creatures with God, is the divine nature It is the same in them all. God is the spirit living in them all Therefore every one may obtain a knowledge of the creatures by self contemplation and by contemplation of God. * thought which is identical with the one just quoted, only proceeding from another posnt of view The term ' non existence Las a different meadis thient is intended to designate that which is opposed to the realls and substantially ext& (in a moral mene ) lt 1. then the opposite of srlve and truth, as in II PS The creatures are in God. ( 11 12 ) Keowing thus (kpowiedge) thou shall not again fall into folly 0 Pardava, By means of it thou shalt behold the whole of the creatures in thyself and then in me (IV 35 ) He who behalds in every creature himself and every creature in himself With desoted mind seting everywhere the same, "He who beholds me everywhere and every th ng in me "I forsake not hm and be forsaketh not me Ue worslurs me as prescat 10 all things having obtained taily Wherever be be hek a devoted mat in me, He who by meatal Identity beholds everywhere the stoc 4 Whether happiness or pain be 19 esteemed 4 consommate de votee (199—33 ) la llim W Included all pature by h all th sgt are spread abral (VIII 22 ) * Dweltog la thu nalare Otanet of the leares the world te Joleen on aceast of its bonor and obeye' ( 36 ) But he is not in them (V 11 12 18. 4.) írt this last «e.lence ineais only that he is independent of them, coinprehending them in huirfinite pature without being limitel be their fiole ore For in other respects which Jo not interfere with his infinuty, he certainly is with then ruiters and learn their bodies and dwells in the besy of errey mani 7-11, 13, 17) Sult thetroca of God the creatures la bat an absolute ad real on In the same sens u deir cxistence is him it is as it well in a certa terpeel only (VIII 10.) in to ousten taget ens pot to lower the divizo peture by the doctrice of the existence of the Balle creatures in al e infinita creator In che paragº The miraculous power of God which I 18 just been mentioned, 18 also c tiled a magical and delusive one, which shows that the only true existence 19 after all, the imperishable and eternal existence of God whilo all the remuning, variable existences are only a delu give image produced by the deity But because it is difficult to conceive, that God is not limited hy the part which he takes in finite exrulence, fod to abstun from confounding to real and invisible existence with the delusive one, (VII 25 ) this miraculous power de. ceives mep The Lord of the crenturen is said in angther passage to bil in the region of the heart, and to delude by his magic those who are attached 10 We rolling wheel of finite existenco, But he, wier attalas unto God, coquen thus toigusal d lusion (VII 14, 15. Xv11 6!)

·Balon Humvoldt's Essay). 131 For he not only perceives the deuble natare of God, which is taught b5 our system oul is uware also of the relation such both the nuures best to each other, • Earth water fire ar, ether mind, intellect, "And self conserousness thug 19 th s my nature divided eight Cold • This wyloner natuz: - for dust act from this know, I have a notite supreme nne, Opc whose posence is life, by which this world is supported Understand that from this womb all creatures proceed (VIII ) God therefore unite kimself to mortal bodies, and acts in procreating there and founding luman institu tions *He even is under a necessity of acting, lest the wheel of the world should stand still But the connec. tion with the finite world does nnt contaminate him, setmg does not limit him, he only allows nilure to have its play, and here the same doctripe returns with regard to the divine being, which had before seen 19- culcated to men, the doctrine that active exertion is necessary, that only the dependence on the result of action shackles the freedom of and disturba its rest, while complete equanimity dissolves even the active exertion into inaction (IX. 8,9) For tbe better understanding it is passage it is ne. cessary to remark that the three stellectual povers which are here enumerated as part of the lower nature of the Deity, are frequently plased on a level with the senges in Indian philosophy, The mind (manas, whicla identical with the Latin mens) is thnt power of the soul which corresponds to *perception and action in the body, for the Hindoo philosophers assume, besides the five scnsca fivc instruments of action, and place these teu bodily powers into one class with the mind as the eleventh The selſconsciousness (nlıunkám literally that which formy self) reflects the external and internal impressions and » therefore allied to selfindesy The intellect (buddb) forme decrees. Above these three is the pure spirit which 13 cated to the divine valure (atroan or purusha) In our poem thus psychological system 19 not esprchy. ly exhibited, but we see from the beginning of the tiirteenth lecture and from several other pissages that I was tltat of the poet 11 c see from this that the human nature is unly anumitation, a finite representa. tion, of the divine nature. When God creates bodies, he enters them, hen he allows thero to fill into per. dition, ho recedes from them, whle inhabiting them he uses the instruments adapted for the communication of the soul with the external world • Nothing oh Partha remains to be done for me in the three worlds • Noth as worth attaining remå us urattased yet I move to action Were I not indefatigable 19 action Seeing that men everywhere follow my footsteps Anbh lated would be these worlds (I were not to act "I should be the author of confusion and bould destroy mankind (111 22-24) "The four casts have been created by we distict la qualities and works . Bebold lo me, tho thus acciog the eteroal Ood who acte pot “Works do not contaminate Or Dar am I desirous of the fruits of actoa "fTe who the knows me, I not bound to works (IV 13, ) "Wy my supervis on nature prodoces both the moveable and the Immorcable Tlus la the reason, 0 Kuunteys why the world revolves (11 10 ) "Decause he la without beglobing and without quality - over last og sad opreme sporit, "Even when he is in the bods. peither acts on fected "As tde al moving them from the nineteness of its parte passes eury where tondecteut, • Eren so the Omnipresept plut realeth to the body one ed (QUIT SI, 31) + • sy eternal part bose essence talie, draw to itself in the worl1 of us 1 • The pict and the mind which is platok trever the lenester body and bere he leaves it "fie atpabeo de 11 ad unft Almkell erta u nad up det ds 1 e fragrance from the forti "11 evenal bearing tusle, and gear and the wind . "Anan terus blasyfia the atjects of some (rt.-9) In this finite world not only the existing creatures must Deeds perish, but also the creatures which bare perished muat needs be born again The untrerre I! ! rant through a smilar circle in the courts of ccrtala millenial periods, which are called the dago ard mizlts of Bralme, and God is borbo destroys and regenerates the untrerte *Ste Condroit la tle Troncat achide Alute Society T Part 1:39 31 !! <strict fit Na Ny Jul Aug , FI -101 Tiu lutron of learned tigroval (a ·132 Bhagavat-Geeta, . mon terin for "body" angther word (Kshetra) which might be translated "the terrestrial aprinciple" but which we slın!) revider with the more general term smaller As the composing parts of this matter he enumerates the five elements, the fre objects of the senses, the eles eu organs of the body, self-tonsciousness, intellect, pleasure and pain, desire and averace, multi plicity thought, firmness, and wbat is very surprising the invisible. (XIII 1-7.) In opposition to this willable matter he places hunt who knots matter. and hım Krishna represen as identical with himself The connetion of luor who knows matter, with matter, 19 the essence of all creator "Those who know the day of Brahms which comprehends a thousand ages And the night which ends after thonsand ages-those are ac quainted with day and night "In the coming of that day I things proceed from invisibility to visibility, " At the approach of pight they are all dissolved into that wh ch 19 called lonsible, “The totuity of creatures, having ensted ta again desolved " At the approach of night, and involuntarly it is reproduced at the approach of day (VIII 17-19) "At tde end of the penod Kalpa all things, O son of Kuntee, re turn lato my natare ** At the beginning of another Kalpa I dismiss them again "Leaplog on my OWA Dature, I dismiss again and agha "Thla totality of creatures, la voluntarily, at the behest of nature (1X 7,8) I am the ereation and the dissolution of the whole universe, "There is not any thing greater than 1, despiser of nebes, ** And all thags hang on me ever a precious gens pop a string II 6,7) This last &mile, Plilosophy seems to bare borrated from Mythology unless the latter has made use of the philosophico-poetical expression for its own ends. For also in plastic representations the series of created things is figured by a pearl string. It is interesting to meet in this niander with a hieroglyphic deciphered in poelry or with a poencıl thought translated into hiero. Bisphics Here is the place to view also the rclarning vints of the deity itself on earih, for the deity likewise procreates itself again and again Thought itself and the whole realm of miad canaQt subsist in res!, but is dependent on self-exertion, on ever renewed procrea tlon “Roow O Bharata that every th ag which is produced a Datare, whether animate or inanmate "Is pradaced from the univa of matter and spint (XIII 26 "As a single sun illum nates this whole world, "Even so he who knows matter, illuminates all matter, O Bha rata (XIII 33 ) * Both 1 and loa kare pued Alay births, 0 Arjuna, Mise are knova to me but thon taowest not thine, O destroyer of enemies • Although I am not la toy matart yabject to both or decay, and the Lord of treated be aps Yet, tarink com overty awo batart I am torn by the delure power of my orak: learner bere dem.nc of Irtur O Buanta And nature of boutire Irrate mys!! ** ter to preservation of the fut, the dratration of the wicked • And the otakusket of vitse, I was bona from agt toase Hebo troen ratica aknowledges by dr.me birth ead Let to betta, Dortukoguter Ls bort truar, aterr te mother; krateret lata De Arrozt. {11 ) des ter way of expiercing the ongle of creatures is. the folto The Fort Ssts, Icelod of the erro. There would be po gap in the system before us, if we were to leave this doctrice, which is only set forth ja the Xifith lecture, quite out of sight, and I achnow. ledge that I find it in no way clear. I am chiefly per plexed by the component parts of matter here er umerated, among which the tweoty-five elementary sub. stances of Indian philosophrº are, for the most part, easily recognised, bat mixed with others, which seem partis 10 be contarned as some of the fest (as desire and aversion in the mind) and partly to be distinct from earthly matter Thus I should have taken the invisible for identical with " Him who hrows matter." The latler expression recurs 1x an equally gath passage of Mada's laws (l. 13-15) in another, rather subordionte menning God has regard only to the disposition of the heart. Ile accepts of all that is rererently offered to him waler, fowers, leares Ile is equalls dasposed towards all Whoever directa lumell towards him may trend the supreme patlı, be he a Brahman slive off Bat those who feel kiadly with regard to ell creatures thote who are endowed with vartae, equanimity, prets, are dear to lom ( 126, 32, 33 VII. 13—20 ) God is the true object of all scal knowledge. he is abrolately thrilject of knowlelse After the expect tion of this that and the recapitu on of God's 1 Put P2T1 , INSI!? tercue Ler 20, 31.

·Balon Humboldt's Essay. 133 Brahma us Krisbna, fos Brahma 19 the supreme and original divide power, resting as it were in its own eternal pature, while Krishua, the God, las the addıtoual character of a person For this reaso2 Krishna 19 named together with Brahma in the following pas. sage "Ile who pronounces Brahma, him who 19 designated by the monosyllable Om and remembers me, "Da quitting his mortal frame,he goes the supreme path (VII 13 ) . TO 1 qualities, the essence of God is stated to be that of a being which comprehends all finite creatures, and get, in its own infinity, 13 free from allthat is fiuite, a contradiction which finds its solation only in His tatare (W111. 12-17) In the representation of a system bich 13 pot exhia bited up a scientific form, but clothed in a dialogue, and which, besides its moral tendency of giving instruction on the mothod of attaining supreme happiness, forms an integral part of an epic, I have thought the utmost simplicity doubly necessary have, for this reason, been careful only to view, till now those passages, in which the poem decidedly treats of the highest deity, or rather of the absolute idea of Godhead. In doing this I have nised the word God, the rather, as in most of the passages Krishna speaks of himself and therefore of a personal being all the passages which might have momeutarıly obscured this view or rendered at apparently confused, I have hitherto Lept out of sight, but shall now recar to them - The mostxmportant idea of which we kave now to treat is that of Brahma, or the divite substance prevent rurstahes, I have first to observe, that this word wbuch terminates with the short is the Nenter Gender of the form "Brahman" and distinct by its termination as well as by its gender, from the masculine with long 1, the pame of the God Drahrada The veuter furtu liay not been chosen inadvertently For also in our poem, Krishna--God, and Brahmathe Godhead (where they are not altogether identified) seem to be distinguished as the personal divide Being and the universal dinine substance Mention 19 even wade of the schole Brahma (VII. 29 ) and the word 29 mosily accompanied by the attribute "Supreme," as if the ides of Brahma admitted of degrees of extension and intensy (VIII 3 XII 12 ) From many passages it appears that Brahima and God are Jentical terms The Brabma pervades all things, (III. 35 ) un ihe above description of God as the object of knowledge, the expression "The supreme Brahma" i, exclunvely used (KIIL 11–17) and the highest pep. fection is the transition into the Brahmr, that is, anto the Colhead (II 12). kailing ident el with Prima (1 12,) he it the Sopreme Branitelf A distinction however rema to lie in the list at would be imposedle co tara this sentence, and to say, In another passage even a gradation 4 pot undg. tinctly hinted as existing between the Brahma and Krishna After a leugthy description of the prous eage it is said He who is tbus minded, Is formed for being Brahma "And thus having become Brahma, ha mind so at east and he neither longeth nor lamegteth Being the same with regard to all creatures be obtuns wy su. preme Service • By service he kuows me, how great, and who I really am, "Then, having really known ne, de forthith enters me (TVIII 53-55) TIere the transition into Krishna 19 represented as the last and highest stage of perfection, which remains to be attained even after man bas becorde conformable to Brahna. Both beings are even more fully distinguished as be getting and concervrag derly sa the following passage "The great Brahma la mnyoomb in it I place my fatas From this o Eharata, is tae production of all nature The great Brahma, is the womb of all those rarions forms which Concerved la cvery natural como And I am the father who sonet the seed (X1131) This quite corresponds to the oriental dess of a separation in the divine power, of a proceeding and reentering of yorbe part of it. And yet this way of tbsah. 10g seems not to be furoiliar to our poem, 681t only occurs in this one passage. In the verses fast quoted, a general conceivios poker 19 placed above all natural wombs A similar general- Ising teodency we find also in other instances. Ver Lada is made of absolute action (karma,) of a monad (akslara,) and of beogs which are abore the spin, aborc the creatures alore the Gods, and above the oferite Izaberelure seems that the Indun pbilorophs, wherever it observes powers of qualities belongiog to induiduil being, vevs them in pare abertet:0%, ealarga them tu galimuted groenly, and, far from stopping abort ! h 2 . .

·134 Bhagavat-Gecta, 1 the mere mental operation of forming these abstractions, The establishes them as real and original existences result of this peculianty 13 double, on the one hand, that these fundamental and original existences are the ongin of the individual powers, on the other, that they in their purity and generalts, enter more or less into the nature of Godhead Absolute actron is expressly defned to be the creation or dismission, winch is the ongie of all existing thungs (VIII 3 ) For the Sanscrit language has but one word for the ideas of creating and dismissing ; (8) faithful in this respect to the philosophical creed which tcrcbes that every effect is alreidy contained in its cause, and needs only to issue from the cruse order to come into existence For this reason the idea of action 13 viewed in its most original shape, 1o the act of creation. This comprebends all the other action, more especially that of offering, (III 14) while it has 118 own origin in the divine berg, (III 15 ) the first cause of all things If we view the absolute action in this manner, we no WOTE Wonde, why * ss placed ommediate connection with the Godhead, and with that which is beyond the spint, and why it is said that he wbo turns into Krishna order to free hutself from age aud death, sball know both these, and the whole of action (VII 29 ) "Thatu huch us above the spirit is explained by krishna (VIII, 3 ) by means of an expression which signifies literally the essence of self and is generally expressive of tio unalterable nature of a being of its personal character. (seo for anstance V 14. XVIII. 60 ) This idea is here elevated to thet absolute generality 19 which only it can apply to the dasme being which contains in itself all the causes of its existence, and is the first and original persoa That which is aborc spirit pust, how cver, not be confounded with the supreme spirit, for which the Sansent has another expression (paramātman) which occurt also is our goera (XII 31.) That tkich 2 abore the credit es Krishna calis (VIII 4) the divided existence The peculianty of finite crearutes conuts in their marked personalt?. consequently 10 haying a character of iheir own, and in being distinct from all others Now the first of these polats led to the general idea of 152t which is above the spiest, the second to that of the lanag above the For in. sien which teaches, that all the featutes, notwithstanding their separate existence, are but are, the mind a paterally led to the assumption of the general idea of a being, endowed with the power of diyding itself into distinct extstences That which ex semille andınızsıble (the moned) forms the opposition to divided existence it is identical with the Godhead and Krishna, for they both are that which 18 simple (VIII 3 XI. 37 ) But that which is simple, 15, as it were, the highest and most general divine principle, for it is the ongin of the godhead itself, the golhead has its esistence with it and out of st; a thout ht in full accordance with the above mentioned relation between cause and effect, which is completely and elegantly expressed u Bansert in the single word samud. bharam (III 15 ) la rasiter to tie'qsestion whip are the most pious devotees, thase who worship Krislina in general, or those who adore him as the Aonad > it 19 and that both will reach perfectioa s byt that the latter lave chosen the more difficult task, because man, who is in the body. can only with difficulty rise to the idea of that which 24 an risible (XIII-) In a desire of expressing set more adequately the monadic character of the Deity, the mystical name Om seems to bave had its origin, as of combines three sound, (an u, and the Nasal) in ons sound and charncter • That which is abore the offering" i$ & title atirbuted by Krishna to himself a las bodily shape (vill 2-4 ) This expression does not receive any additional light froru prrallel passuges, as (VII 30, but we way soppose that the act of assuraing humanity was const dered as an offering, and that lie, the God in human shape, might therefore ednat Intuself as the highest, all comprehensive offering The Gods (devas, are according to the philosophical systems of the Hindoos only beings of a superior order, the first of created beings, (XVII 4 ) but not to be compared with the true dine being, the origin of all things. They are subject to the piting influences of nature, in the same manner as men, (XVIII 40 drell sn krishna together with all the offer creatures (X 14, 15) Those who are dependent on the effects of their cuons, and have pot get emerged to the pure state of the Forshippers of the bugbest god, bring of ferings to them, (IV. 12) and accordingly they go, after death not to the loghest desty, but only to there (VII 33 ) Anul creatures Colebrooke 1 c page 3 ·Baron Humboldt's Essay. 135 • that which is noblest and most subtile in cery class of things, he calls himself with regard to men their virile power, which is espressed in the Indian language by the inflexion of the radical vowel with the neuter ter mination : Paurusham. In a very remarkable passage of Manu (XII. 118–125,) it is said that the Rrahman is able to behold the universe in himself. Gods and critures are distributed there anang the various parts of the human body iu a fanciful manner which is quite foreign to our poem. Bat after this it is said, "all these are ruled by the supreme spirit, who is more subtilo thon an alom (an expression will which we shall presently meet in our poém) and whom somo call the everlasting deity (Pralmx.") The description which is then given of his creative activity corresponds exactly to what we have just described. . "Ile penetrating all creatures with frcfold divided matter," "Turns them for cygr, like a wheel, in birth, growth & destruction, (Manu's laws XII. 124.) - Eren Brahma is in Krishna. For the latter says of himself: "" I am the seat of Arahma, and of the Inen eruptible Ambrosia, of the eteral law, and of codess blles. (XVI.17) And Arjuna says of him: "I bebold, O God, thin thy breast, the Devas essembled ood erery'specife tnbe of beings; I xe Brahma on Lis Lotos-throse; all the Rishis and heavenly grankes. (XI.15.) Krishna is greater than Brahmi (XI 37.) This pas. sage, however, and XIV. 27.) are as I shall afterwards show, grammatically ambiguous, and only ibe context can decide whether the God Brahmi, or the divine sub. stance Brahms is mcant, That which is abore the Gods, is called the spirit, (Purusha) in an eminent sense, and as this idea is important for the understanding of part of our poem, ve must endeavour shortly to explain it. The original meaning of the word Purusha is that of munhood. But its general use shows that it originally designated man in so far only as he is related to superior beings and to the entire realra of mind; for it is used even of the creator. In two passages of which translation bas been given (VIII. 22. XV 4 ) it stands for the original creative spirit. In X, 12; XI 18– 38 Arjuna gives this name to Krishna. Wheu Purushia lias this distinguished meaning, it generally occurs with attributes; "the highest" (VIII 22 ) "the eternal, divine" (X 12 ) " the arcient” (XI 38 ) "the ori. ginal" (XV. 4.) but also without them; "the spirit." (XI 18.) This already shows, that Purusla is more than a mere synonymous Term for “the Godhead "and if we enquire farther into the use of the word, we find that it has a more extensive meaning, and denotes 2 distinct qualaty or rather activity in the Godhead. It is the priuciple of action, whicli, ever spiritual, ruling and sovereign, resis in nature, enters into connexion with its finite side-ard thereby generates and creates on earth, Fof of this activity even the godhead cannot divest itself in the Indian Philosopby; by means of it identity is cstablished, in a certain respect, between God and the creatures, and the possibility given for man, to behold God and all the creatures in himself; and from the idea of this creative activity, of this generative penetration of nature, the use of the word Purusba for the Deits seems to proceed. It is the creature spirit in nature; and when Krislina. (VIL 8 ) calls bizsef From the poem now under consideration I shall ad. duce two passages in proof of the above view of Purusha, though they contain some ideas which can only be fully explained hereafter. In one of these passages the Godhead bears the name of "Poet." To the youthful vigour of a people just beginning to be enlightened, poetry appears not like a human arl, but like real crea. tion, and again the creation itself with all its wonderful variety of shape and ocor, called forth by the magic art of the deity, may well be compared to & poem which, dozzles the fancy. "By means of und vertel thought, settled in habitual devotion, "The thinking aan goes, O Partha, to the supreme, divloc - rusha, "He who Loepe in mind the old poet, the langarer, hun who is more subtde than an atom "The supporter of the universe, of inconceivable form, of puolike splendor, remote from darkoess, "He who does so in the last bour, settled in a steady mind, '10 tervice, and lo stroug devotion "Flzig bus whole soul between bus brows, that man goes to the supreme dna Purasba. (VIII, 8–10 ) * Know that the nature as well as the spint (Purusba) is without beginning "Kay also that changes apd qualities are co-crustrot with the Ratore: *The words aowinienersi: ken to mean more Literally "cxpanded ja fra foros." The sedBC, bowever, eas. not be doubtfu! Je peastrates thee by means of the ite elements, {Nots ef tbe trabalator) ·Bhagabat-6fcta, 136 "Yature is that praciple which operateth in the agency of the instrumeptal cause of action * Parasha is called the cause in the perception of pleasure and paia "Purasha standing in the nature enjoys the qualities which pro ceed from it. . His condtion with the qualtacs as the cause of births ao good and evil wombs, le is the director, the spectator, the nounsher the enjoy er, the hagh Lord “Supreme spirit Likewitg 19 be called in this body, he the Supreme Purusha, He who knows nature and the Purusha, together with the qua - 1 tjes, *Thereser he be he is benceforth not born again (XIII 1923) The spirit which is expanded through the universe, admits of degrees according to the various stages of its limitation. krishna makes a threefold distinction between but who 13 divisible, and identical with all creatures, him who is indivisible and standing on the sum. mit, and a third one, the saprere spirit, who penetrating the three worlda nourishes and governs ther Because this latter spirit as elevated, above the divisible one, and superior yo the indivisible oue, he 13 called in the world and in the Veda the supreme one (XV 16-18 We recognise liere the Indian method of aschbing ? real existence to general Ideas To the divine essence which 16 divided among the creatures and which is gene Talised and personified into a divisible principle another priociple of superior and contrary nature is opposed, but, to complete the system these both are combined in a will luglier principle which unites their opposite properties Manu (I. 19) makes the abirerse to consist of the subtile boddy elements of seven spirits of immente power-Purushat the commenlary explains there to be the five elements, self conscioustess and the great soul) aud then he adds thus that wlich is perila. alle, aries from the imperishable Here, therefore, the word l'arusia is died of primary powers in general, but still it combines eren here the ideas of creation, Bid of infants, Yature is according te krishna's doctnce, equel. 15 eternal with the deity (XIII 19) It possesses three qualitimi (guna) which bad the spirit whenever it alhes itself to nature. Bf the word "bind” is understood all entangling in earthly and worldly affairs which dis tract man from the entire concentration of his thoughts on the Godhead, and thereby prevent him from obtain 10g the last end, the highest rest. The three qualities of nature differ 10 the various degrees of worth attached to the binding priociple The first and poblest is Sattra, the quality of Berg, namely of that being which is free of all defect and thorongbly real, and which, in the sphere of knowledge, 18 truth, in the sphere of action, virtue The word which is in Sanserit an abstract form, derived from the participle of the word "to be" is used both for truth and virtue I shall t'anslate the name of this quality by the word "essence" in order to preserve as much as possible the connexion between its meanings The second quality is Rajas The hteral meaning of this word is "dust" but its root (rany) means to cleave, to attach and, (by an easy metaphor,) to give color," a derivative from this root is reja, meaning at once color and desire All these expressions are closely connected, as well in their metaphorical as in their ori swal weaving Several of the meanings attatached to the root run) may have commended the word rojas for the designa. tson of the second quality of nature The easily excitable nature of the dust like atoms of matter, the dazzling fire of the colors, the easily attaching and soiling na. ture of the dust, may have prompted the use of the word According to the various points of view there are more or less noble subdivisions of this quality Ipergy, fiery passion, rish resolution all belong to 3, kings and heroes are endowed with it, but always there is an admixture of sometnog mundane and terreatrial, by which this quality is distwguished from that of essence Those wlio are under its influence love all that is great, taughty, and splendid, but ther pursue yanity, are entan gled in the variegated multiplicity of the porld and are eren called impure (XVIII 27)—an expression which alludes to the contamos 100 which the worldly minded cannot escape For although impetacus violence is the principal character of this quallls, it is yet necessary to combine with this the idea of an inferior moral stage which is unable to reach the greatpesa del ponty of the first qaalys, and neren lustle to nok down to ecigal Contamination I have endeavoured to comprelsengi tbe tur Gratu bere . als mind the con the pertirsart of that she is to dow " I dnt thought it better to pure wekias translation into the test bet that the table to oftestas.ng 11 ...bety pertarug fortel, Iole of Ide na top!

·Baron , Humboldt's Essay. 137 O various ramifications of this idea in the word earthiness which expresses at once the pursuit of that wliich is various, and the entanglenient in that which is finite -- Yet I feel that the word is toa abstract and of too wide # meaniog, of compared with the Indian exprjesion. The third and lowest quality of nature is Tamasdarkness. It needs no further explanation, The difference between these three degrees of entanglement in the nature is set forth most philosophically with regard to the three stages of knowledge, which were mentioned before * (XVIII. 20-22.) He who has the essence, beholes in all creatdres only the one undivided existence. Ile who has the quality of earth- 31ess, beholds in them only the various and individual divided existence. He who is clouded by darkness, attaches bimself to single things, taking them for the whole, and by prejudice mistakes, the real natare of things. The real and indivisible existence, which is only intelligible to the first, is lost sight of by the second, and misunderstood by the third. Krishna gives to Arjuna the following general exposition of the three qualities : . momentary passion, in an inordinate trajner, and in a mental direction towards single and limited objects, to the second; whatever 11 enveloped in error, perversion and stagnant obstipacy of mind, to the third There is andeniably something truly philosophical in this view of nalure, by which, first of all, that which 1s real and essential is distinguished from that which is defective and merely specious, and by which the sources of defect are found in the vant of power, and the want of harmony, while even that which is real, is represented as a limitation of nature, because it is still fioite. A passage which Colebrooke* adduces from a com. mentator of a philosophical worh, would lead us to believe, that the three qualities are dirided according to their various gradations, among Gods, men, and animals, and that therefore earthiness would be the character of a)] men indiscriminately. But this is in no case the menning of our poem. It is clear from the two last lectures, that the qualities are varioasly, distributed among men. Mfore doubtful it is whether the difference of caste has any influence on the distribution of qualities. It is certainly said that the duties of caste ere distributed According to the qualities arising from the peculiarity of each order, (XVIII. 41. IV. 13.) and essence might be attributed to the Brahmans: earthiness to the worriors; but as there are four castes, it would be necessary to bring the two last upder the one bead of darkness 1 and it seems every way preferable to give a more gepe. ral meaning to the word "quality" in the passages jast quoted. The actions arise from the three qualities, and while man considers himself as their author, they are really produced by the energy of the qualities. (111.27-29.) Similar is the case with regard to God. The threr qualities originate in bic; and are nbe care of his s. bove mentioned magical power, which dcludes meo, be cause they do not comprehend that God It will abore the qualities and imperialiable. (VII. 12-14.) The qualizer, howerer, are only in God, becaure sature it- BM u in him, "for' with natore they are in mardiste connection, (XII.31., and God li u little limited by them, ar by Datom agd by bit or artirits: for the reason le is called at opet rold d qoslabes, end enjoy ing the qualities (X11 11) "Essence, earthiness and darkness are the qualities of nature, "They. O hero I bind the eterna) split within the body "Among them, evenec on account of its punty, resplendent and cactors, "Blade by the desire after happiness and knowledge, o puro one, "Kaow that earthies is passionate, arising from the restement of thirst, +1 And binds the spirit by the desire of action, o hacoteyat ** Know moreover, that darkness is begotten by ignaronce, and bewiders all spirits: * ly nesor of supleness, Lactivity, and sleep it blads, o Bha. ratait IV.3.8) . Subregnently in lecture XVII, and XVIII, Kristina definer a great number of objects,--actions, offerings, gifts, faith, reagon, &e.-according to the difference aring in them from the various characters of the peo. ple endowed with one or the oulier of these if.rce quanlities, and it is easy to imagine die manner in which ibus is done. Whaterer is perforanci with puuty of design, with self-comparare and equanimity and with a mertal direction towards the supreme being, belong to the Srst quality: whsterer proceeds from falar moties, and Ir done it quest of p25 in; plessore, in the service or . erere 13 Abbt ble in Wapista lucir ·138 Bhagavat:Gccta, Yoga is one of tho clhracteristic parts of than plulosoply, The conquering of these qualities leads to immortal. I ity. (XIV. 20,) and although there 19 no being, neither and belongs, as we should rw to its practical side on earth cor in beaven, neither among the Gols, por shall therefore now proceed to the expoution of this idea, among men, in which they do not exist, set men must connecting with it the doctring of the supreme good, exert themselves, to be freed from them (11 45 ) Those and of the means for attaining it, and complete the es. may be regarded as free, who, perfectly equananimous, position of Krishna's doctrine witla thus practical part. with regard to all earthly results, view with indifference 10ga is a noun formed from the root yuj, the latin the play of the passions witun their own bosom, and jusgere, and denotes the junction of one Olyject wilma. devote themselves exclusively to the meditation on, and nother, and 10 this meaning the various derived meanings service of the deity (XIV, 22-26) of this word can be reduced. In a philosophical sense The system of Indian philosophy, to which the doc- Yoga is the steady dircction of the mind towards the trine, whose theorems I bwe endeavoured to explain, godhead, which fbstracts from all other objecte even belongs, 18 on the whole that of the Saklıya that is, from its own thoughts, puts a stop, astur as prosable, the system which tries to explore nature with antimeto every motion and function of the body, meditates extical accuracy and completeness by enumerating its clusively on the essence of the godhead, and strives to principles There are various branches of this system, upite itself to it I shall translate the word Yoga by but they all agree in teaching that impending evil must devotion, as I live already done in Rome of the quoted be averted, and that the way to do thi", is the clear passages (VII 8-10) perception of accurately distinguished truth One The first requisito of devation is the suppression of branch of this system stops, sbort at the reasonings of All passions, the abstraction from all the flaences of common logic, and denies that there are proofs of the the senses, and from all external objects, winch are calexistence of God as an infinite Bang The creator him. culated to stimulate them, Only when the supremacy Belf, according to this system, is finite and has lare origin of the spirit is established, devotion can be powerful from the nature, A second branch of the system the # Tho aspurwg derotees behold lim, testing in Himself Yoga doctrine, not only places an independent and in- The imperfect, thoughtless people though aspiring bepla llim finate God at the head of all existing tla nge but it finds not (X1 11 ) the true means for the obtaining of everlasting bliss in the most profound and abstract contemplation of the In this manner we are led back to what has been said nature of this God above concerning the atınjilation of action by means Krishna makes a clear distinction between both of indifference to ite result, for we hare seen above, hranches, for in the second lecture he tells Arjunah to (II 47, 48 ) that equanimity and devotion are used as hear with a mind prepared for Xoga the same things which Synongtagua terms After every emotion of passion, had hitherto been proved to him by logic (Sankhya ) nay. of the most moderate inclination has been destroy. (II 39 ) In the whole of his subsequent expositions, ed and the soul disposed for complete impartiality, Krishna evidently give what he had there promised (VI 9) thought and abstract contemplation become Ifis doctrme is therefore the Yoga doctrine la former times be had already revealed it and it had been nand Humboldt translates at by a German word which means "the ed down traditionally by the wise men of former ages d ring into a depth of contemplation Io his defence of this trass lation he remarks by the way that Schlegel a word devoted is not but in the course of tune it had been lost and therefore sustable he explains it anew to Arjunah (IV 1-3) It 18 how (1) Because it does not represent the original mlaning of the San sent term yoga, the junction of the religious thinker with the object erer, secret doctrine, which can only be imparted to of is thought those who are wortbry (XVIII 67-69 ) Whether and Recause according to Patanjut a Yogasuvas (Cuitbrooke 1.6 pegt 36) the wed tation of the Yogi may possibly be directed to in how far our poena agrees with the work of Patanjali special topics distract from the Godhead (the author of the Toga Satras) it is impossible to de 3 Because 136 word " devoton ** will be Exeters in tłowo poc cide from the short hints of Colebrooke The idea of sages la which yoga is attributed to the Godhead to one of its energies or qualties As it would have been hopeless to attempt a translation of the German & d used by Humboldt the usual English termos "CTO Colebrookel 02520 25 37 35 tod derstet &c heic beca used in the text (Nets of the Trans) ·Baron Humvoldt's Essay. 139 predominant Thus the ind andrturbed by any es traneous impression, and self collected is to dive into the thought of Godhead and to cleave with yo wavering perseverance to the fundamental truth But again as we have before ose ved the system carries its doctrine to the extreme Even inward thought is to be suppres sed, every inward as well as outward change which might interfere with complete rest with the unalterable presence of the imperishable being is to be done away Thu is described as an extication of the terrestrial spurt One might be inclined to think only of the sup pression of all thought relative to eabililg vbjects Ia Manu', laws (VII 122 ) it is said concerning the higl est spirit that he can only be reached by Slambering thought. The old commentator explains this of the shutting op of the outward senses But I doubt, whether this way of saterpretation by which surpriskig and extravagant assertions are softened down ito quite ordinary thoughts, will correspond with the real meaning of the system A class cal passage with regard to devotion is the following Axalup staudug 12 x ndless place ports Lot-sluat is the tenen **Of the devotee was mad abdued wlo 18 collected a Dellalevolusa When the thought temts stayed by the service of devotion - And when deholding timself in hinsel by himself mante- Jo cem # When be tus odletpurely ntellectual, transcendent hap pipriy- Anl when he firm beter water from pernal truth When baring reach med to be knows of no gua preferable to To these rules others are added 16 several other passages (V 27, 28 VI 10-15 VIII 10-14) of a myse tical and saperstitioasly futile Lind, but still resting or the fundamental ideas of this doctrine He who aspires to the devotion, is to hare a seat peither too bigb BOT too low, covered witku sing and sacrificial grass, (Lusa) he is ta keep his neck unmoved, and his body 12 ego! librium, to draw back his breath higta into the head, to respire in measured distances of time, to direct his eyes towards the centre of the eyebrows ard the tip of the pose and to pronounce the mysterious tame of tho godhoud On! From this doctrine and school the Indian Yogees of the present day have undoubtedly had their origin Iarren Hastings in his introductory letter to vyilkios' translation of our poera gives an interesting description of such a person who had.mado sach ea impression on him that he braks it not impossible, that by this sys lematical separation of the soul from the emotions of the senses, and out of a source of thought, so free from every adventitious mixturc, “pew tracks and combinations of sentiment, and doctrines equally founded 19 truth with the most simple of our own, might have proceeded. Rutat is difficult to acknowledge in sacla extravagances even where they are uncere and free froma sina alation, any thing else but the samo ſxolastic mystic sm, which 19 to be recognised in varied shapes, and in d flerent climes as the perversion of the most Har ous systems and relig ons Dar poem at least does not farour this exerciso .. the permanent occupation of an otherwise inacure and merely contemplative life. We have seen above what stress is land or action and on the most energetic action on the field of battle, how the enderrour, to stay the tendency of the eartbly power towardo activa and change is des gnated as a delusion how every one is exhorted to exert himself ja conform te with the role of his estate bat at te same time to keep tre insod s. bore action by ad ferruco to što tpolte The speculaire starting point of Knobna', deelner is endantıy the prac ple that she pure trulb, cbne crash rach is the appreciarlon of things thry roor ore (latin) cannot be found ly CIXOnur sed remmelig method that the mind must be prepared for in any toos by puniging it from all that I caclera soltnega that the factor of inteet point betodal . muust that the inor e knee of trots att bartos. And when he tu standing out ilgrel even by heary thu . Lay be know that is vejanetion from the confuct th with pa.a is callel juncton (Ysderotion) Tu devolop is to be peromplishe] hy mraas ol a decree des P 9hg thought Ily entira lets of the demonsten kisarse tly totally malabag through the nintho Lotalig ol sent La filly tent with an int llest that his olision AN Italien Liner let bita al nous rg watetet * Where the variab. wolenial inte From ben there wingtolt hact may be lead u rast todo el Ferilled her stHL 13.dersiot of cafeer! . . #IT blan! stort tatilor dus hemser swol mpx TL 129) ·140 Bungavat Sreta, } sayest ed, and the spirit directed to that point, in which the human self is connected with the objects of metaphy8lcal thought, being itsell one of them By the acknowledgment of the identity of the wbole realm of mind and by the doctrine, that he principle in man which renders him a limited creature 18 bis in dıvıdaalits, ibis doctrine obtalos a very marked dis. tinction between the finite and infaite It even appears as if truth were represented as in. dwelling in man, and only evanescent by gradual obli VIOD When Krisbna asks Aguna at the end of the diálogue, whetber he has now reached firm knowledge, Arjuna responds By thy help error has disappeared and recollection returned Free from doubt I am frm and ready to accomplish what thou (XVIII 73 ) As the tendency of the system towards parels plotive knowledge, at exacts of the mind first of all firmness and steadiness on the application of which Gzelties towards tlía point which is to be investigated, soccese naturally depends The formation of the moral character is thys made a means for the investigation of truth and all the powers of the mind are simoned for the gaining of this single point The results of this mental treatment must necessarily be the same in every case while those who seek the truth by means of dia lectical reasoning and are swayed by individual inch nations and tendencies with regerd to their actions are divided in mamfold vers and opinions (11 41-44) Nothing therefore is more inimical to thia doctr ne that doubt, wluck 33 accorkingly represented as a crime • Veld of loowledge nad faith goes the doubting man to rain Austher this or the conolog world is happiness to the doubong One ite who acts to self denual and devotion and destroys doubt by knowledge He the upuntual man 's not honed by the actions deap ser of riches tiV 40 41 ) From the last 10e me fee what is here the meaning of "opine." It is not the power of thought which 11 prin. cipally active in the doubting man but the source of immediate intatare Enowledge The necessary preparation for derol on is knowledge for in order to reach devotion it is necessary that man should bare previously oscended to the bighest of the Eire qualues that of erg ace id being to 15:15 Wanleuge then knowledge enters all thokloors of this body, all ag them with splendour, . Tbcu kone that essence reaches it matunty (IV 11) By knowledge is to be understood that science fiuch, as it were, connects all the culminatug points of parti. cular research, tamely the distinction between things perishable and imperishable, the discrimination of mat. ter and him who knows matter, and the stainment of the last degree of perfection (XIII. 27,2 XVIII 50 ) Because this knowledge influences the spirit and cha. racter, all the virtues of the sige and salat are admitted loto its descnptiod, its commended and praised as the fire which burns to cinders the action that entangle man, as the san winch arraduates the highest path, as the purification which is to be obtained by the saint withto himself of its possessors Krishna says, that he regards there as identical with his pwn self (1V. 33 38. V. 16 17, VII 15-20) The foundation of this knowledge is exemption from all sensual excitement. At the approach of the serene silence, which is its result, the spirit taket possession of the whole man (IT 65 ) To An Intative knowledge and a state of mind like that which has been described in the devotee, fantb must necessarily be allied. (VI 47 XII 2) Faith saves from destruction even those, who musguided by passion, are led astray from the steady pursuit of the highest end (YI 37-45 ) This faith is represented as pre ceding koowledge and leading tot because aa suward sense of truth porois out the objects over which know. ledge subsequently sheds ber fuller light (LY 39 Faith 19 threefold, according to the patural qualities, because it arises front the character of man This cha racter and the ohject of faith in every 10dividual, are in immed ate connect on For faith is the correlative of character and the faithful person partakes of the qua lities of the object of his fath (XVII 2, 3) Faith, knowledge, devotion, and every other mental esercise however, have for their highesy end the ex emption from the Becessity of new birth after death (IV 9 Xlll 23 ) dan may on being born again, pass into publer and happ er creatures, (VI 41 42 ) he may 40 the intermediate times, enjoy heavenly bliss. (IX 20. 1) bat bis last ain in the total csempuon from this etersal rotation of returung existence, the rescue from the boode of birth (1) 51 ) In philosophy which re gards every actio, every emotion of the sed&es, and ·42 Bhagavat:Orcta, f practical energy, and to such energy wluich may be able to produce somethuar preternatural, to change the kind and the limits of cristence TI:s must expicted from a tension of mind winch la primeimily based upon the firm perse cmnce of will, and effected by a training in wlich passions are subducd, sensu il emotions sup pressed all outward impressions removed, and even all the functions of the body brought to n stand. Paingilis loga doctrine line an express chapter on il is devotional energy nibhid, "the change" eminently Bo called It is placed in various kinds of magierl power which cnables its possessors to dıyac the Il ouglits of others, to obtain the strength of an elephant, to fly, to view all the worlds at 1 biogle glance, &c - Yogi and borcerer, are, on this account, convertible ferms omong the common people of India Superstitious fatilities of lins kind are not mentioned hy a sogle word in our poeni, wluchi is purer also in thus respect, the expression tbkultis not used of mortals, and the energetic side of Yugi with regard to them is only mentioned in so far as it is erorded lw ite owner in hos own self by the destruction of doubt, t! e subduing of the senses and the attaining of Godhead In this res. pect a flame, Lindled at the spark of knowledge is at tributed to that devotion which exerts itself in the subdoing of self (IV 27.) But to the Godbead the magical power Vibhaut is cribed (see page 129) and as it cannot change the divine nature into something ligher than itself, it takes the opposita course and assists that Godhead in 115 alh apces with finite nature. It is the creative power. (X. 6 7) the power of assuming a shape (X1.47) the power of at once allowing and not allowing the creatures to rest in the Godhead (IX 5 ) These are the results of the union (Yuga) of God with nalure, and se meet here agria with the origioal meaning of the word Yogajunction --See page 138 In the course of the dialogue Krislina mentions also other açans for obtaining bappiness-especially offer ings and austerities He enumerates Several kinds of offerings but gipca tho the prefergoce to the offering of knowledge (IV 25 33 ) He who reads my holy dia logue with Arada says krishna will be able to adore me by means of the offering of knowledge (XVIII, 70 ) For, ny we see seest, konul.dor ia the necrestry prepanvon for dcretion austerities are inferior to deration (11.10) hrdlann apmale fery strongle against the pract (pr. vailing in Indiz even to the present (18.) pr tormenting mni's own Lody, from hypocsis5, Kupopitition or the de- Birl of doing lart to others 11c clasufies tie mnen who do so among those envelopel in darkness (1781. 36 19) The yogn doctrine las risentially a moral tendency in so firma it is founded on 1'e sulluing of passion and on the renouncing of selfisliprus in action, and constantly jaculates the deceauty of preventing sensait emotion, pgablushung the rovereignty of knowledge, and directing the mind towards the Godlicad Dat there are also particular pastages of a mom clancier He 103 devoted, haiek no ong, 18 the Inend of all creatures, int tent on the relfare of all ( 11 4 13 ) lo who oc knowledges the all pervading agency of the Godhead, does not violate lumself (VII 28.) Those who are euil cannot come to God, ( IT 15 ) none wo 154 peted trell even though he be not absolutely pure is lost (VS 40 ) It may surprise us, to meet with the precept that every onc as to pursue the calling correspond. ent to lus caste even though it be guilty, followed by the expression "For every action is wrapt up th gu lt as the same in smoke' (TY112 16 ) In one sense this verse certainly allodes to the pecu In doctrine of the nature of action and of the insigni ficance of the event. set forth in the poem, lat on the other hand it is but fair to remember that according to Indian Ideas and more especially in consequence of the prejudices of caste much, that is not morally bad, was considered as guilty Thus it was forbidden to kill animals even to hurt any feeling creature and thus even the act of offering was cuașidered as pot altogether pure We find a doctrine of predestination to the irrevo cable subjection of man to thit mental disposition wluch as congrudus to bus casie, and even more in the differ ence which is made between those who are born for divine and for demoniac desting to the first áll virtues, Colebrookel < page 36 *Colebrooke - page 2 ·143 Baron Humvoldt's Essap. to thd latter all vices, are ascribed, Krishna throws them back agann and again, after their deatli into renewed demoniac birth, and thus they at last bak down to the lowermost path (XVI XVII. 5 G) At the same time our system mountains the doctrine of moral freedom, nty, it is based on this doctrine, because the pertintcious firmness of will to which the transforma tion of man's essence is aseribed, can vuly arise from ab. solute freedom which withstands all emotions connected with the finite world. Moral freedom is placed at the top of the system as n dcsidcritum, but it does not penetrate the system as an existing ade ruling principle But this is a difficulty which has hitherto puzzled all the devisers of philosophical systents Krishna exhorts men, to worship lum alone, with reliction of all other traditions which may be esteemed holy by others He thereby points out his own doctrine as the only true one, and the only one which will lead to perfection Nevertheless he does not totally reject the worship of other lower gods --Those who offer to to them, offer, in fact, to him at the same time, only not in the right way -Ile is the Lord and enjoyer of all offerings, only they do not know him in truth. (IX. 23 24 ) Neither does be always pass judgment with cutting severity over differing philosophical systems, but tolerates them, (V.2) not however with an eclectic or syncre. tistic tendenty, which would be quite contrary to the pitare of that devotion which is flexibly directed to one point, but because the Godhead, the last end of his doctrine, may be reached from all sides and on all paths. Thag a mill and benevolent spirit of toleration is diffused over the whole poem The order of the system which has now been set forth in as coadensed a form as possible, cannot be strictly sys. tcmatici. We hear a sage, speabing from the fainess and enthusiasm of lus knowledge and sentiment, not a school trained philosoplier who arranges his matter after a certain retbod, and leads us by the three of an artifi. cial connexion of ideas, to the last results of his doctrinc. The doctrine of our bool unfolds uself in the side toanner as the seemingly confused organism of natare itself In erery lecture, and in some of them more than once, the particular scatences stc at once connected with the Tut resal, and crery whero ko Ar- enabled to view the whole sith on mpil gluce, Not cuno: mietlier the rcader be prepared for it by the prereling passages, the pret givet full alterice to 114 mind 10 evers leal mug pissage, and almost 1 1 every one clear ideas are blended with others which, in their position in the book, still remain mysterious. To these the poet recurs after longer or shorter distances In this ruanner the whole is not built up out of its parts, but rather ressemblts a picture which strikes the eye at once, but us, as it were, wrapt up in a must, which is only dispelled by gradual Jlumination, till at last erery figure emerges in narked elearness of light and shadow This method renders repetitions unavoidable, but every point which is repeatedly touched, 19 either treated with greater care, or viewed in a new hght and coopexion in the successive passages Iuculcation and repetition can lenst of all surprise as in a poem which has througliout an exhortatory character Still, however loose the trail of thought be, the poem proceeds towards its consumroa tion in 1 baloral path, which, though void of design, 18 marked by the mental frame of the teacher and by the impression made on the schola- From this arrangement it naturally fullova tint the component parts of the system are scattered in numerous passages of the poem, and our abstract proves thus, because the proofs for most of our general sentences are fetched from very distant parts of the book. The compilation of an abstract is hereby rendered - laboriou, tash, but if the more easy method of following the order of lectures bad been chosen, no clear view of the system coald Lave resulted from the work. The most striking proof of this us, that the question about the expediency of despising the actions and forsakmg their frust", 19 mooled in the last lecture comanner which makes it appear a corepletely nes ilought, whereas the same question has been solved in the very first lectures The difference is, that in the last lecture this question 19 Flesed with regard to the three qualities, oud with a more accurato distinction of the various moments of action The dusasion of the book into lectures does not seen to me of later origin, I take it to be made by the poel hitusell. Compreliending an esery lecture but a minerale quantity of lus rantter, be joine one Icsson to another. Lery lecture 18 a whole for itself, tuostly beginning Tule a question of the scholar, or with a statement of the point wirela is to lie trcate , and anot incariably ending with an exhortation, a prom, ora antece which resumes the heals of be explained doctrice If et loss for greater dirisiduo da te porno, ele ·14-1 Bhagabat-Gecta, seems to presentat elf at the end of the eleventh lecture Several points certainly are placed in a clenrer light sn subsequent lectures, as for instance the doctrine of the spirit (Parush) and one important dortrue, tist of the absence of a beginning in nature, is only lroach. od in XII 19 Bat with these exceptions the first elesen lectures exubit the whole doctrine; ilin appui tion of Krishna in his supernatural shape concludes the cou-se of instruction with one immense image which cronot fail to strike tlie fancs, and if the concloaton (XVIII 63, et seq) were to follow after the last yereof the eleventh lecture, I do not tunk that the poem would seom mutilated, though some doctrines, es for instance that of the three qualities, would be miser summarily treated. On the other land none will deny that the eighteenth lecture might possibly be succeeded by many others, ng there is no trant of sentences, Idens and doc. trines m previous lectores, which one could wish to see treated more at large It mis saffice to point in this respect to the representation of the deity ns a merely concening substance (XIV.3) and 10 Wie mere funts giren concerns that which is called above the spirit and above the offering (VII 3 4 ) A difference is even perceptible with regard to the arrangement of these two parts of the poem In thic firat eleren lectures the poem seems, as far as is com. pat ble with its nature, (see the remarks rige 145) to proceed from certain noms to a ronclusion Wrbin thus frst part another po ot of rest 19 perceptible at the end of the sitth lecture for, while till then the nature of mind in general and the theory of actions and inten. tions had been elucidated the 13en and csence of the Godhead is priocipalls dwelt on from the seventh kce ture According to what has been sud bome er, it will surprise no one to find the Godhead introduced at the very beginning 11 17 ) and to meet with repeated inculcations of the proper intention to be observed in actions even after tle sath lecture Th19 is to be accounted for by the natural, designless succession of ideas But in the last seven lectures the post seems to se lect one point for almost exclusive elucidation in each lecture, in the thurteenth the doctrine of matter and hm wt o knows it, in the fourteenth thnt of the threc qualities, in the fifteenth that of the spirit (Parusl7,) in the sisteenth that of the predestination for divine and &cmonic fate Tl is point and the doctrine of matter are not mocntioned in former lectures and the tro lec. { tures refertiog to the arr olearis «fa vurmunicetary chirier After these general remarks it mas, perlinpale uw fol In mire a short sleich of the principal contents of every loetuire. The first lerture 1 purely I usnical, and deveribce tlie circumstances preceding the dialogun. The secuud, perhaps the most beautiful and subliner of all the lectures, fires an exponion of the fune'amént. al doctrine of the whole system, of the imporslin! lc. ness of spirit; the Impossibility of a trauution from cridence into non esistence, and the rerers"; tle insigo:ficance of death, as rellot of all tlin traill of Action, the difference between more intellectual knowledge and devotion; the meditative abstraction of those mrlo cultirnto the latter. All theec points are repent. Kly used as moforce to exhort Arjana for ebu Leu. ning of the battle. Tlurd liclure. Arjuna declares himself unable to rcconcile diesc cxbortations with the praisa of purely contemplative derotion IIe asks, 10 miner characteristic of the whole system, fur well dclined and prac. tical trath • Thru consundert my reason with the mixture of t-stiments That one thoz tell me clearly how Imi obtain talratioa Ariskoa solice the seeming contradictio:), contrasts the systems of mere intellectual knowledge and of 20- tuuvely practical meditation, and shews the necessity of com ning action Fuh an indifference to all its conscquences In the fourth lectore, kriskını relates 1bint be has re. Tenled the Yiga doctrine in by gone times and shers how lielumself is under a necessity of continued action i rom this he passcs once more to the nature of actions, and concludes by saying that Inowledge still occupies a higher stage, and that min ought, devoting himself to tl is, by its means to dissolve the bonds of actions, and to cut astinder bis doubt Fifth lecture It is ag118 enforced, that it is better to act, than to abstain from action Both doctrines, that of reasoning and tlaat of meditalon (Sunkhya and I uga) are essentially the same, without meditationen absti pence from action is not easily found, but the true nbstinence is not the entire omission of action, but only the indifference with regard to its result ·145 Baron Humboldt's Essay. The sixth lecture eplares npon the propositions of the fifth, and dwells ať length on the descriptior of the dewtee. In all these sir lectares God had been mentioned as the first origin and last end of the creation. But the seventh lecture is cxclusively occupied with the descrip tion of his nature, the lower, eight-fold one, as well as the supreme. In the last verres of this lecture the abovc-reviewed general ideas, to which separate existence is attributed, that of the Godhead, the action, and that which is above the spirit, the Gods and the offerings, are brought-forward. In the beginning of the eighth, lecture, Krishna gives, at Arjuna's request, short definitions of these ideas; and introduces the additional ideas of the monad, (wbich however, had already been alluded tp.) aud of the ori- •ginal spirit, (Parusha) the rest of tho lecture is occupied with the recurrence of birth and the means to escape it, with the world, day and night of Brahma. The ninth lecture gives a more particular esposition of the relation between the divine being and the creaturcs, and describes how, after returning ages, the uniserse returns to God; and is agaia dismissed by him Tenth lectores Enumeration of the essence and at. tributes of the dwine being in general as well as in particular. Eleventh lccture: Arjuna desires to lelold Krishna lo a shape corresponding to the description which he has given of himself. Tliis request is granted. Description of his share. Urgent exbortation to begin the Lattic. "The tweltb lecture explains, how Gol is to be wor. shtrred, and bis tore obtained. The poet also recurs to the idea of the mopsd. The thirteenth lecture explains the ideas of waiter and him who knows it, of knowledge and its clyect, of tatnro and the abwolute upirit (Purusha.) Tourteenth lecture D.Terence between the Godhead (Brahmal) and Gol, as the brottling and coccines •pitit. The three qualities of nalore Lad to repeat ally twentioned to forget lectores, but bere ibes xefal. Is erpisiped. That relation to knonials, lle fate of Hot who art arder thatlerce of each one, and the Toroncijano frosi 11, i une. Pu£Mereth lecture begins with the tears the holy figtree, which is frequent also in the mythological writings of the Hindoo. This tree is, according to ledian ideas, the tree of life, and a syrulol of the all pervading creative power, though it is not expressly called so in our poem. The passage now under review, says that its branches are nourished by the qualities of nature and sprout forth from the objects of the senses; Sts roots are entangled in the world by means of the actions. Its leaves are chhundas, that is, verses of a lind which occurs in the Vedas. (The word is even used to designate the Vedas themselves ) The meaning of this seems to be that the tree is not only that of physical, but also intellectual, and chiefly religious life. It sends its branches and roote, at once upward and downward, an image taken from the well known property of the free to send forth roots from its branches, which descend into the earth and produce new trees, which probably alludes to the recurrence of birth, and do the eternity of human existence. IIe who knows this trec, can be said to know the Vede but, howerce fur'spreading ite roots may be, it is necessury to cut it down with the axe of equanimity, and to enquire for that path from which there is no return We see that this passage alto describes the Velns as not belonging to the liighest path of knowledge, The remaining put of the lecture is flled with the des. cription of God's creative and enlivening efficacy in the creatures, and connects with this the oborc explained doctrine of the three spirito l'urueba- connection which serves as an additional proof for the explanation we liase given of this expression. The sixteenth lecture is entirely derole to the ct. position of the predestination of those who are born either for divlae or demoniac fate. 1.url, anger, and covetousness, nre cotled the three doors of tells that lorer-most place liela had leen mentioned occasional. 1, iu furmer lectures, and whiled is the d'imate alene of demoniac beings The lecture oncludes with an exkortation to the observance of positive low. The kretongth lecture miles the app's atsauf!' a They try pwert, TWAW, theories drapeau te irti(A * te Iliaisa tetiklisfant's an mit Fors. 11. st. 1.01 efter 41: 144 inspektiver ku Trade aus ID 114. Hotel 1 nuisun •1 *** TA Nr tous + ·146 Bhagavat Greta, The above mentioned difference between the first doctrine of the three qualities with regard to the religious dispositions and actions of men, farth, offerings, teles enrud the succeeding serene lectures is to my feel. austerities and gifts, and concludes by explaining three ing also perceptible in the, that the latter contain more monosyllable names of the dinne being Om, Tat, Sat scientifically philosophical espositions, and more artifical theorice th in the former, Om has already been explained, Tat, (literally) tlus," I youid chrefly point merns the absolute being, whence absolute truth is also to the tutteenth lecture, the beginning of tho cighcalled Tattva Sat (literally "existing') means the teenth, and to the doctrine concerning the threefold real existence. spirit (Purusha ) Yet even on this difference between The eighteenth and last lecture returns to the idea of the two parts of the poem no great stress can be laid, action, explaining at at large, with its various moments becanse, with the few exceptions which have been point- To it, as well as to some other ideas, that of knowledge ed out above, all the ideas occurring in the latter half reason, perseverance, desire, the doctrine of the three are already mentioned in the former, and we have no qualities is applied The four castes, their duties and proof for supposing that they are used in a different calling, and the necessity of keeping faithfully within acceptation in either tlie limits of eaclı, are enlarged upon In conclusion If the various lectures were the works of different follows the praise of the mysterious doctrine contained authors, our review of the system would perhaps cxhibit in the book, and the statement of the source from which incongruous assertions in jurtaposition. But I scarcely It has been taken by him who is introduced in the epic think that this can furly be laid to its charge For in ns having related the whole dirlogue the whole poem I cannot discover any real contradie- Those who are expert in the søvestigation of the an. tion, cient work e of any nation, will naturally, ask is the The idea of the Brahm, as a merely conceiing power, whole poem in question to be ascribed to one poet, to certainly appears strange, 18 well as that of predestione age may even, to one system and if this be the nation to demoniac fate. The whole poem 18 pervaded ase, has it heen composed with the intention of forwng by the thought that firm direction towards the Godhead 1 whole, or has it been compiled either by the author, 19 able to lead unto perfoction out of any blate whatever, or at some later persod, from a bumber of separate lecbut the very opposite of th19 seems to be taught with retures? gard to those who are called demoniac But this might The present position of Indian literature and critibe explained by the fatalism which is involved in the cal science, seems not to admit of giving a decisive an. Connexion of natural cause and effect, and it might be swer to these questions The wumber of Indian works said that in the announcement of the demoniac fate we which are generally hnotun 18 yet too small My only endeavour has therefore been tcollect in the preceding have the statement of a fact, and therefore a condihonal remarks all the notices from the poem itself, wbich might impossibility, not an unconditional one whieh would rest In the esserce of things As to the Brahm, the dus lend towards a decision of these questions, to wheb I tinction between creative and couceptive power 1: Dot s! Il now add a few detached thoughts. incongruous to the relation between a personal god and The loose arrangement of the poem would have made a divine substance, nor does it hinder the umty of Krishit very easy to insert additions toade by other poets and Da and Brahms, as we mas suppose the existence of two des aud the same can be said of the metrical form, different powers in one and the same being for the great majority of the Distichs (tbough by far Whether a difference of language exists in different from all express a sentence complete in uself, and are parts of the poem profounder scholars may decade. frequently strung together by very far fetched combi I should thiol no* Iet eren this reason, for itself, tations 4 striking instance of Alış is the introduc would be of little moment in the question concerning hou of that three names of the Deity in XVII. 23 the warty of the poem. For not enly the philosophico Frequently the same idea regis merely raped in er. poelical idiom Fas evidently cultivated previors to the preson In a poem of this chancter it would really composition of our poem, but sve scc cleafly that there IX $ 17,9713107 of everything 1 ad rapuained in the same tale in vl chit procecded from the original poet. were customary and ready-made metrical expressions for certain combinations of terms, which were available ·147 balon Dumboldt's Essay. 3 of our poem to ing one who might use them Throughout the poem We meet with identical fragmeats of verses (VIII 916 * and XV 66) half verses (V1. 86 and XIV 2« VI 3la and YIL 236) and, though more rare ly, with entre Matical verses (the only instances of this are III 236 und IV 116, III 350 and XVIII, 47 a) Even some serses of Manu show & surprising il drugh not lilcral resemblance to Fassages (Geet1 VIII 9 and Manu XII 122 ) It conld not be difficult therefore to make later addilipps and interpo lations in the style of the ancient poem Thus we find it very probable that there may bave lieen interpolations and additions, though we cannot point them out singly and to do this with any degree of errtaints may remain impossible for ever Still more probable at secms that tlc lectures though they may originally have been the work of one'poet, were only subsequently collected into one book This would er plaid why all the lectures, taken together, are so far from impressing us with the idea of a complete work that we are rather inclined to think that the poem might just as well have been carried to a greater length If the first draft bad been made with a view to the composition of of the whole, the sogle doctrines would no doubt bare been brought into a firmer cooperion Viewed as a poetical performance, I would say that these dialogues come nearer to the true idea of pbiloso phical poetry than no other work of a smlar kind which lias reached our times, while ther, as a work of natural poetry, are entirely distinct from that class of so called philosophical, and still more of didactic poems, in which design and art prevail * *The learned author finishes Ms Essay by some remarks on philo fophucal poetry in general and a companion between the Geeta and the enstung pkilosophacal poems of the Greeks and Romans This part has been omulted as foreign to the purposes for which the Essay is bere republished (Aote of the Translate] *Tsese italc letters denote the first and second I pes of the dst chs to be reference is here made ·Essay on the Bhagavat-Geeta. AN ESSAY ON THE BHAGAVAT-GEETA, • BY THE REV. R. D. GRIFFITH. "We can do nothing against the truth; but for the truth."-II. Cor. mm.8. The publication of the Bhagayat-Geeta, as it appears in the foregoing part of this work, is in accordance with the spirit of the present age, and may be regarded as serviceable in no inconsiderable degree, to the interests of Truth and Religion. The for. mer circumstance is its vindication: the latter its recompense., Hindoo philosophy from its intrinsic elements, not less than on account of the antiquity wlich is assigned to it, and the immense influcncc which it exerts, challenges studious attention. Ry most, but those who know it best, it has been tundervalued, and consequently misrepresented to 'an extent almost incredible, except on the ground that they to whom the charge belongs, labored under a false and obstinate bias, or some other disadvantage of habit or association. Of Baldeu's translation of the Veda, Holwell declares, that it is a monster that shochs reason and probability, occasioned by his not attending to the allegory. Thesc errors he justly conceives, do not arise from misinformatim merely, but from not drawing the eil;—frorn not penetrating into the true doctrines of India Tho philosophy of the Ilindoos, los crar, is des. tined to receive more appropriate treatment, and in lead to results of liiglicr consequence. 'Truth herever it le, and in lutesc form it be dcre. loped, must sooner or later become the hondmaid of Christianity; and this with : directness and poper, proportioned to its depth and spirituality. The most potent principles, are not always the most palpable; as sometimes the host precious gems, are found furthest from the surface of the soil that contains them, It must not be assumed from these remarks, that we accord an unqualificd approval to the Bhagavat- Gecta. The sentiments with which we regard it, may not be so designated. Truthful and animating as are some of its principles, and irresistible and ennobling as are some of its precepts, we look upon the system propoundcl hy Krishna, with painful feelings. Thespectacle of minds of the first order, struggling for a freedom of which they had the presentiment, but not the means to realize; intellects of transcendant power, combining the Gliminerings: appropriating tbe dim and shadowy intimations of those eternal Terities, the full light of which comes to mankind, only through the Scriptures of God, may sell proroke respectful sympa. thy. Esers crror presupposes some truth, and etery system of mythology, hon crer sprculative, superficial or ill-formed, has for its nucleug and support, principles which lie dorp ard inalicuablo in the convictions, and destinies of humanity, and • in the order and constitution of the porernment of the lost I Tigh. “Xulla fala doctrinz est, quæ non aliquid reti permiscrat."-Auz. Quaest 1, 2.C. 10. The trork however is to be appreciatal accord- ·1 xxxvili Appendir, Hot unlike the circumstances of the proclamaing to the standards to which other systems of metaphysics and morals are subjected. The expe. tion of the Law on Sinai; tlje accompaniments of that event befitted the occasion. Thunder and rimentum crucis in this, as in other cases must decide. We cannot but confess then, that a pre lightning and carthquakes, and thic other dreadful liminary difficulty of considerable importance pre phenomena by which it was signalized, became the sents itself: i. e. that which relates to the credibimajesty of God, and the sacredness of the transaclity of the whole episode. Our commendations of tion. And how opportune; how sccmly, how dig nified the intercourse which Christ the Lord Jesus, the Bhagavat-Gceta, receive a disagreeable and unlooked-for chech, by the objection that the evt “God manifest in the flesh;" held with the dences of its claims to be ranked amongst those whom He taught! In the circumstances of flis systems which should control our feelings, and sojourn amongst mortals, there was nothing that command our credence, are weak; in other words, shocks our predilections, or disarms our confidence. that its reputation is fabulous, though its purport Men in their seafch for wisdom do not wait for it happens to be so notably excellent: that there are at the oracle which falsſties itself.. flaws in its title, though its contents are mixed The incongruities of a system with itself, or with up with doctrines of the highest speculatise value. other systems of equal repite and influence, ato To overlook this difficulty were to make a false fatal to an unreserved and undiscriminating restep, and in this particular, as in those on which ception of it. Its authenticity will be attested by we may subsequently animaduert, we shall only its consistency. Principles and facts that neutrals do that, which we invite all reasonable and candid ize each other, are not to be received: they convict men to do, with our own Sacred Scriptures. the system, with which they are identified, of fal- The reputed cirtumstances of its origin, invests lacy, if not of artifice. And out of a variety of the poem with the disadvantages of fiction Think rival schemes, that solicit confidence, asert orthoing men well deuur ascribing to it more weight doxy, and are clothed with the mystcrious sanctions than they could assign to any other cssay of the of an equally high antiquity, how may we justify imagination, which had truth for its subtratum our preferences. All of them cannot be true. Tlc only. The poem is a dialogue supposed to have mere supposition offends our' common sense is By taken place between Krishna, arr incarnation of what' criteria then, are we to be guided in our the Deity; and Arjoon a son of Pándoo The sub choice, how inay' we show reason for our faith? ject of the poem is a famous ciril war, between The followers of thé Bedang,' says Down) affirm two branches of the houses of Bharat. When the that there is no soul in the universe but God: the forces on cither side ucre marshalled for the con sect of Neadirsen strenuously hold that thoro is; test, Arjoon strichen with compunction and regret as they cannot conceive that God cun be subject at the sight of hindrets so illustrious and intimate, to such afflictions, and passions as they feel in their being prepared for war, sechs counsel and commi own minds or that Ile mn possibly have a propen- Acration of his God: hereupon the entire dialogne sity to evil Here is a must inconvenient discreensues. We concure that in tlus mode of introducing the episode, there is betrayed å want of pancy: which of tho two sects holds the truth? taste and probiinlity. The likelihoods of the whole Now it is precisely from such a difficulty that the nccount arc clestroyed by the incredibihts of the Bhagavat-Gucta inust le hberated, in order to the mrrative: the nec 901164 of the poem, invalidate establishment of its higher claims. The internal contrarieties of the Greta, will its authority. The Golanıl hrs popil discoursing on the profoundest mysteries of metaphysics and present themselves to the reader as he proceeds in religion, amid the tumult and excitement of to its examination: se simply observe that they run porerful armira lurrathless to be avenged on each through the entire poem; n dark vein vitiating the whole statue, which neither the chisel, nor design other! That was not the sea for teaching the of the artist, can compensate. dominas of an oceult philosoples, hor for the de. Of this Vilkins Sira clf was painfully aware, livery of a srirsof Almiruse lettura un speculative In thic fifth parathenings. The crisit forind it; the juicture and graph of his preface, the bespeaks the suffrage of the currin, urte incompatille. We are forceel the critic, ly an honest acknowledgement of this to discolit the testimony. defect. "The reader will have the lilwrality to cruee the obscurity of many meares, and the ·six Bopan on the Bhagavat-Gecta. 1 confusion of sentiments whith nine througli the wholc, in its present form. It was the 'Translator's business to remore as much of this obscurity and confision as his knowledge and abilities rould pcrmit. Tlie he hath ditempted in his 19tes; but as he is coucious they are still insufficient to remore tlır veil of mystery, le legs lenic to remark, in his own justification, that the text is but itnperfectly understood by the inost lcimed Brúhanáne of the present times, and that, small as the work may appear, it has had more comments than the Revelations." The orthodoxy of the Geeta in many of its fundamental tencty, much 13 as a whole, no intelli. gent llindoo woulil allow. Thic philosophy of Patanjali, forms its basis. But this eminent man was not more celebratrd as an authority in inctaphysics and theology, than nere Veda-vasu Gou. ama, Kupila, "and others of the founders of the Higdoo schools-Letiren whom and Patanjali there are declared tlie most direct and slubbom contradictions. Patanjali taught that "Spirit has nu intercourse with visible objects—the intercourse is that of the mind." Vedu-vasu on the other hand, inculcated that God is matter, as well as life. "Bramha is the cause of all things, as well as the things themselves. If it be not allowed that he is the clay as well as the potter, will follow that he is ipdebted to some other for the clay." Patanjali says, that "God is to be scen by the Yogee.” Kupila objects, that when the Veda speaks of spirit, as being visible it merely incans that "it is perceived by the understanding only." Patanjali says the universe arose from "the will, or the command of God, who infused into the system a power of perpetual progression," Goutama maintains that "atoms are eternal." These few discrepancies will suffice for showing that the trnets of the Geeta are not universally adopted. They are to be entertained with reservation. We are forbilden yielding to them the deference due to a standard of accredited and undeniable autharity. It was doubtless on perceiving these contraricties that D, Ohsonville, in the preface to his French translation of the Bhagavat, makes the following observations respecting the Brahminical sects and sacred bonks. “The Indians are divided into two orthodox sects, which, however, violently oppose one another, the gne asserting the supremacy of Vishnu, the other of Siva, The Puranas differ in their interpretations of the Vedas, some of them giving tlıc supremacy to Brahma, come to Vishnu, and soinc to Siva. "Iliesc books are properly speaking, picces of controversial theology. Tlıc Ilnulmans, who composed then, disputing to shich of their three years the supremacy belongs, support, the pretensions of cach by an enormous mass of myfiological legends, and mystical opinions, in favour of the God whom, the author wlopts. All are equally supported by the authority of the Velas." It is with no small complacency thien that the glorious Gospel of the blessed God, is pronounced exempt from the confusedness in contradictions from which it is impossible to al solve the work under resier. We verify it by miracle and prophecy: proofs that wall it round about with divine deſences. In the arrangement of the demonstrations of its divinity howcrer, we may safely forsake these its more popular and patent signs; and al. loge its intrinsic credibility, arising from its adaptation to the faculties of man, and its concurrence with the teaching of nature. Christian revelation, takes up and expounds the theorems implied in the moral las of humanity. To the lights of rcason, the constitution of the mind, and the administration of providence, it offers no collision; on then it inflicts no discredit. More than this may be preilicated for Christianity: it imparts a decper impression, and calls out into greater vividlness, the traces of God's character and will, where they arc dim and effaccyke Before this tribunal, conscience is encouraged to a louder declaration; the sun and the moon and the stars, arc charged to a more emphatic testimore; and reason is consciously protected in the full exercise of her own sovereign rights. In the Gospel, christian revelation is propounded in its most perfect form, but does not insult the decalogue of Sinai, nor the enactments of Eden, nor any of the get more rudimental elements of obligation, wltich these presuppose, Ilarmonious in itself, it accords with the principles and ordinations on which it is superindueed. It tacitly premises all that is true and good in nature and history. It gives to the sensebilities of the heart a more distinct articulateness, and invests them with a more solemn zuthority. It evolves into greater detail and manifestnes, all that we deplore in the records of the world's sorrows; and fixes for escr, the only calities that answer and appease the nants of rational lxings. It is worthy of special observation, that in the ·IH. 8. Appendix, Institutes of Menu, there is no mention of the and without birthithink that he can either kill, or great heroes of the Vahabharat. Precepts and cause it to be killed ? As a man throweth away examples of fomer monarchs are appealed to, but old garments, and putteth on new, even so the soul neither Pandun or Kuru is named. For this having quitted its vld mortal frame entereth into notice we are indebted to No. XY, of the Calcutta others which are now. 'The wapon divideth it Review. In these Institutes "there is ng allusion not,--the fire bumeth it not,--the water corruptto the sacrifice of Yudhistira in proof of universal ed it not,-the wind drieth it not away, for it is sway to the mighty mace of Bhima or the unerrindivisible, inconsumable, incorruptible, and is not ing bow of Arjuna!” It is significantis addol. to be dried away; it is cternal, universal, pepina- “We are well aware that the vagueness of Hindoo nent, immoveable; it is inconceivable, and unal- Chronology and the difficulty of assigning a cer terable." II.21-25. tain date to King and sage preclude us from This purc incorruptible essence is represented building any reasonable hypothesis on the above as oppressed an& shackled by its affinity with matremarhs. But still the absence of any reference ter: and as approximating its highest perfection, in to the great war of the Kurus and Pandus or to proportiou as it is disengaged from material and the expedition of Rama is worthy of notice, and sensuous "bonds"-nevertheless action though it has not so far as we are aware been taken up by be an encumbrance to the soul, is to be preferred any of the great orientalists" 165, 166 p. We to inaction. "Perforin the settled functions, action leave it for others to determine how far this cir is preferable to inattion; the journey of thy, morted cumstance detracts from the antiquity and sacred frame may not succeed from inaction." ness of the Geeta. Moreover inaction is an impracticable thing. "No After having cighed, and noted, these initial one ever rested a moment inactive. Every man is stricturca, c think that the reader will be better involuntarily urged to act by those printiples which prepared for a fair and dispassionate cxamination are inherent in his nature" III. 5. The highest of the substance of the poein. We cannot disregard srisdoni therefore regards all actions, as phenomena the pruinonition that our course is through thichet of matter distinct from man's own being. "The and jungle-hat the fragments of truth which are man who is acquainted with the nature of the two to reward our scarch, are to be arrived at but at the cost of much effort, and that after all, we pay distinctions, cause and effect, having considered that principles will act according to their nature be better served elses here. Iluinboldt's analysis is to our mind as skilful and convenient, as any of giscth himself no trouble.” III. 28. This indiffe. rence to the consequences of action is not absolute which this relic is pisceptible. We shall avail and insensate. It consists in transferring all de our clics of the order in wluch he has classificd its ecseral topics tion to the supreme being; leaving issucs and res- 1. The second, third and fuelfth chapters of the ponsibility with him! "Throwerery deed on me, and with a heart over which the soul presideth, Greta comprise what might be called the Psychology and the Ethics of the system; in the cxposibe free from hope,• be unpresuming, be free from tion of which, the preceptor cautiously descants on trouble." III. 30. “They also who preferring me the essential distinction between mind and matter; leave all works for me, and free from the worship of all others contemplate and serve me alone." with no obvious Ucign beyond that of inculcating XII. 6. the doctrine, thrt actions derive their qualitics “Let the motive he in the deed, not in the event: be not one whosc motive for action is from multu'r, and are in all reepects im oluntary anul inevitable. The former fciente tas cultivated the hope of reward, have no inordinate desire after to stimarkable slegnir of refineinent by the ancient inaction." ("In ipso opere momentum tibi sit, nt Irahimmus. Like Ulir philosophers of Greece honnunquain in ejus praemiis. Noli all oper prae CitT thry ver las del into marionis sects distinmiis impelli, nec otii ambitiosus esto.") IL. 47, 48. guialarepinions the mm: pixmite and irrecon- From these duginas are consmuently extracted the mlable. The filmin; notices in the lectures parados that Infure is, arr considered at portininent ralar, Elesbo be bolde faction in action, ilan tan a man that believeth that this thing Asd activa la Inaction! Ile like on, (thr *xl) i irxurruptible, etiraal, inexhaustible, Ile la chotrd, klx et action IV. is ·Essay on the Bhagavat Geeta. Ile muu who realizes tlus 13 pronounced free from the tuint tf $18, and remieth likc thcl af of the lotus unaffected by the were V 10 It is difficult to find passages of cqual subli mity in ans roth on Ilindoo philosoplay, to nluch we have acce Vurud, in the Bedap., 1e rejure. sented as interrogating Bralımı on the nature of the intellect "That dost thou meun O Father by inttilect?" Br AISI "It is a portion of the great soul of the unterse, breathed into all creatures to animalc thcın for a ccrtain tunc " NARUD "Wat Lxccomes of it after death?" BHAIYA “It animates other volies or returns like a drop into tht unbounded ocean from wluch it arose" When the yogue renounces all assistance from the understanding and remuns without the cxcrcise of thourit le is identified with Iralıma, and remains as the pure glass when the shadow lias left it” (Vedu rasu) To a fogee says Kupul in whosc mind all tlungs are identificd as spint what 13 infatuation? what is grcf? IIc scce all things as one, he is destitute of affections, Inc neither rejoias in good nor is offended with eyil” The Grocks and Romans speculated on the im materialty, incorruptness, and cternity of the soul These were questions forced upon their notice by the very instincts and misgivings of their nature, but their illustrations are clogged by argumenta tic and rigorous habits of thought The regions familiar to an oriental wing, they scom not to have reached The brenty and impressiveness of Krishnas description of man's nobler part, we have 2n vain striven to match, out of their writ ings Plato as translated by Cuecro, in huis first Tusculan, gres to the human soul the attributes of the Divine Being and supposes it to have been fror Eternity, tincreated and self existent His Twords are lieavy and unenticing though doctr nally important Speaking of the principle of motion, or the soul, le says 'principu autrm nulla est ongo, nam e principio oriuntur omni-psuni' autem nulla cr rc alia nasci potest, nec eniti esset rd principium quod gignerstur ahunde Id autem nec nasce potest, nec mora' (Cap , 3). In this passage and in others, the immortality of the soul, is not supposeel to arise from any forcign or etter nal cruise, but is resolyıl into the natural and inhe. rent powers of the coul itself entido de ytregto kad αδιαφθορον αυτο αν εγκη είναι-τούτο δ' ούτε αταλλυσθαι ούτε γιγνεσθαι δυνατον εξ αναγκης αγέννητον, τε και utarator fun artin The energy of Aristotle, was a word of Inighty import, in that author's philosophy, sinec Ine doctrine ou that subject is a link in the grand chain, by which he connects carth with hcaion, and mortals with the deity As such it corresponds to the action discoursed on in the blokas, cited above "Inergy refers to action, and tliat is sud to crist in energy, which executes its peculiar work, or performs its peculiar functions The state of energy 19 the most perfect state of existence in which any object can be cxhibited Though energy alwaye implies action, yet all actions lic not energics The kind of life, which the best and happiest men lend occasionally in the unobstructed otrrcise of their lughest powers, be longs eternally to God, in a degree that slould crcite admiration in proportion as it surpasses comprehcnsion ".(Gillies' Arist I 153, 155 ) This regard of the consequences of actions was trught by Zeno and lus disciples with an autho rative ein.cstness resembling that of Krishna "Nevertheless they seem to have been all of this persuasion that the frightening of men with punish ments after death tras no proper or accommodate mcans to promote virtue, because that ought to be pursued after for its own sake, or the yood of lionesty, as rice to be ucoiden for that elu of turpatudo which is in it, and not for any other external ecil conscquert thereupon " (Oud II 26 ) We do not doubt that the constitution of man is made up of waterial and spiritual properties, that he consists of a body and of a soul His outer frame is the organized machine of an immaterial principle For the notion that mind is the effect of the physiology and structure of the body, and is not separable from it, we have but the utmost abhorrenec The soul we hold to be superadded to its penshable and earthly vehicle, and that it is consequently capable of an existence independent Shape, solidity, ettension, magmtudc are the cognizable properties of the one Conscious ness volition reason memory, the descriptive phenomena of the other They are alike haown only by their qurhlies the one hy sucli as are re cognized by bothly senses, the other by such as arc discerned by individual consciousness Every atom on it 22 ·Essay on the Bhagvat Becta. alat . the filst prealitie vom of IM It contracts all the love of diappenres, anul fi ar of nutcry, pluch art our mrliest conscious chotione Its at sanince with our prolntionus pamation during the present lifi Itars with many mortion of obli. tion The Last Cerere of Trason, the livet conduct of understanding, to ukrch Recan lare mocoure, is to see the inost extendie Inensuite, all the inost durable continuanes, of goal (Hamilton's Congregational Lecture, 193 p) l'ho relined fululism that lies at the root of this portion of the poem, 15 puntil out by Ilumloldt The doctrine of the unavoidible rature of action, le olxcrucs implırsa neci sin fatalıem, as matter włuchu is equiliy eternal with the goaliead, niust. by necessity revolre fori ver the wheel of its changes by means of wluch the golhead wluch compr. hends every inilısıdual existence in itself, 19 pro- Juris apcaling to be considereti na the only moral Agat' p 126 To thus the system conducts us; on this dreary and uninntung hors, car at length landed. To us at 39 no matter of surprise that with the recent royal of Įlın:loo philosoply in Bengal, and to some extent nearer our OTEL dwelling, thus repulsive doctonc has been so olistie nately cmuraced Should the sentiments incul. cated in the Gecta obtun intelligent genorni diesemination, we see no alternative but that leford long, the country wil le plungeul into the most hopeless infidelity, the other extreme of the cours on currupt idolatry by which it is noir pervaded. The arguments which has been from time to tre cinplosed for the confiitation of ancient and modern fatalists, might be profitally brought fornard here, did it comport mth the objects of tlus C3523 It will suffice to obsert, that tlic doctrine azterfres vith human responsibility and freedom, and whatever clashes with them, sulrerts itself The transference of our actions and condition to Denty, subtracts from our moral feelings all health ful stimulus it sheds upon 129 an unduanly indif ference it disorganizes the probationary and ton tatire economy with which re are allied, it blasts the chanties of tuin s heart it strips the spint of ardour-it priralyzes it clasticity --It breaks its wing The sensuous and the sunlual, the tem poral and the abidong-the piaccurious and the certan,, must have their turn in enslaving man s passions anil, deluding, Ius hopes--the patient ani! sullen endurance of such is enforced by the re volting assurance that life and its scissituules are Letonil our control 'Ile Intes (Parca) lind their 'Temple at ('onnth, into wluch it was not lawful for any one to enter lhe interdict w25 generous at all events! II Haung luted upon the superiority of inınd to mitor, and pointeil ont thc perturbations vrluela are froin artrons men duen performed with the Inost energetic aliserand of their results, the Divine terrptor demete his disciple to the proper idca of the absulate and Supreme Deity, in the hnowledge and contemplation of whom, mind finds its pureat employment, and the only sufficient antulote a Grunst se neuous and material inf10nces Ius to our mind, is by far the most philosophically elabo rated portion of the Gecta l'he entrants vluch relate to this sublimest of all thrines, are scattered here and there in the poem, just as tre might sup pose they would be, in 1 full herrted and unprc meditatoil ulogue lie shall in this instince pursue our notices after the manner with which its other topics are treated, vir ete those slokas of of the Gec tu wluch are pertinent, apud nfter having addle any passages from similır systems, slietber oriental or western, that may beat upon it, we shall offer any compicnt thereon, which may serye for its truc, and impartial appreciation "In that he bs whom all things were (ex pinled) 19 incorruptible (indelbile) and that no one is able to effect the corruption of this thing huch is inexhaustible' IJ 17 "Know that good orhs come from Brahm whose nature is incorruptible, whexcfore the omnipresent Brihm is present in the worshup' III 15 * The ignorant being uracquainted with my supreme nature which rs superior to all things and exempt from tueray, believe me ho am intable to eries in the Fisible forin in which they ece me “I am not visible to all becuse I am imeseal ed by the supernaturl power that is in me, Tlie ignorrut would do not discover this that I am not subject to birth or decay" "I knorr 0 Arjoon all the things that have pas sed, all that are present and all that shall here after be' VIJ 23,66 In the shaster translated by Dory, it is ashed by Narud “What sholl we think of Gol?' Touch Brhmz replies “Being iromortal he 18 aboro all conception, being infusible, he can have no form but from what we behold in has works, we may conclude that he is clemal omnipotent knowing all things and present escry were 9 ·xliv Appendir, sonation of the seieral discoveries made of the In the Tiruvay Mozhi, a work in the Tamil language, on which the tenets of the modern Supreme Being, in lus operations and effects Vaishnava sect are founded, the Divine Being is These inpersonatibns rere not so many distinct desenhed in terms of singular force and independent deities, but representations of one and the same great Derty, contemplated under par His knowledge is eternal and immeastrable but he is vod of knowledge dented from the organs of sense ticular aspects This is the trudley to the ancient + tela tatelligence, he is perfect goodresy, by the past the present mythology of all countries The next step in the or the future he is not affected be who is my lfe hath no su dotinward course, was to insulate these represen periors ire who is h muell all things and all persons whom ss erefy. titions of the particular attributes, and operatins sect bebeve laat coarcted wth the fire senses, who is tbe con of God, mto independent objects of worshur, and secrated image of the mind 1 The Life of the soul bere may be attained atta ning the hence the indefinito multiplication of idols Idolpower of perfect devotion abstracted from all sublunary things atry therefore we hold to be a gross accommodation LU Cural. P 3.2 of the pure and Sublime religion of India, to the The 'Turuvasagam, a Tamil worh of highest re capacities of the uneducated people Hindoos pute, which maintains the doctrines of Adwarta • themselves hold thus opinion, and not without good sect, luas a similar description of the Supreme God authority—“Corresponding to the natures of dif- • Thou who art pure intell gence requring the ald be ther of ferent powers or qualities, numerous figures have #peech nor thought, bench me the way in which I should been invented for the benefit of those who are not speak of thre possessed of sufficcht understanding" Maharnır. "Thou art not fully careprehended even by the comtemplative sagen the gods, or hoy order of beings yana, quoted by Rammohun Roy "For the lone- Thou correst in the words and in the cast of the Scriptures fit of those who are inclined to worship, figure's and art for ever had in my mnd- Luke Dodacomed water thou as west into my boughts OSCA are invented to serve as representations of God, of Tirpudorelt and to them cather male or female forms, and other • O Lord i thora past taken thg abode withia be, What tore CAI circumstances, arc fictitiously assigned Yama "The expandet ether water, earth fire and ar, these thou art dagni, cited by Rammohun Roy, p 31 “The three not cluef dunities are repcatedly admitted to be noth- • But without form, art hidden among them I rejonet that I have ing more than personifications of the powers of meen thee now th the eye of my mind God in action With the vulgur the personifica- The Supreme Deity was cliaracterized by the Grecks and latins by similar titles and descriptı tions become realities—the types becone the things onu,es the "arcluttoct of the world' (o Anusoupyos) typified Tlus is the naturel progress of all adolatry, --the "price and clyef ruler of the universe"- even where it has been grafted upon the simple the first mind"-"the Primele of Principles" frutlis of Christianity, and there is no difficults in (1px7 'Apx »)-the Ynınadc self onnating, and understanding how it should hanc taken this course self subsistin, Deity" "Amonad" "Unity itself" in llindastan" Wil's British Indın, Vol 1 383 (To ir auto) “ l'hat luch 19 abosc and ind tin. WY)son's Note 4 fow references will confirm our derstanding'--' tunt Supreme and Iternal Being Inyphothesis Miren which is immutable and can never perie!" "Ono (404) and all Girls" (1)cus unus, et omnes) What is us lihences? and all ifsinge. BRAVURA From the su quotid aluose, from tlx Greti, and thumr by which thers are followed, the belief is Tic hath no likeness but to stump somnc ulca of presvel non us, that in the main timny Brale. him upon the minds of men, who cannot behe 10 minical Holophy la ld as its rand uile the m an imatı nallxong, he is represcuted under absolute pnil, of die Supreme Gol, and that their various tytabolical forma religions ntual contrapnulred the risk lilolatrs in an af et month, pruning from min sherpalle • What imac phall we con que of lam? of trnamirz the rieratulatxeract notions (f thor popurustate cand Thus d'Irasjon <sp'a1924 1fw if in se The Blour imani neketing of this dea of the Shanns uri, metr in'catul fri, luy tint 12px? If your imagination minot nixe en cerotion withont ata imes, suppose with your elf that this . . "Onc VARD + ·le Essay on the Bhagavat-Geeta. cscs ato like the Lotus, lis complexion like a cloud, l.is clothing of the lightning of heasen, and that lic hath four hands. Niron, Why sho&ld we think of the Almighty in this form! BRAVIL. His eyes may be comparcel to the Lotus, to shey that they are always open, like that flower which the greatest depth of water cannot surmount. His completion, being like that of a cloud, is an emblem of tint darkness with which he cils himself from mortal cycs. His clothing is of lightning to express tlıt awful mnjesty which surrounds liim; and his four hands are symbols of his strength and almiglity notver.” Bedang-Dour's Diss. p. 48. LIGUT GENGUR $6396 Suci LUÍS Gorrig207. பாழிலேசெயத்துவிட்ட மந்திரங்களேத்தனை. மீண்டனாய்த் திரிந்தபோதிறைத்த நீர்களெத்தனை. மீளவுஞ்சிவாலயங்கள் சூழவந்ததெத்தனை, அண்டர்கோனிருப்பிடமறிந்துணாந்தஞானிகள். கண்டகோயிற்றெய்வமென்றுகையெடுப்பதில்லை Cu. சிவவாக்கியம், o population of this country, would heep these facts in mind. The enterprize were more worthy and effectual, to direct the minds of the Ilinoo to the fragments of truth which their superstitions overlay; than to exasperate their temper and outrage their prejudices, by rude declamation and ridicule. The transition to Christianity trould be easier (much casier than we are tront to consider) on pointing ont the doctrinal corresponclence between their system and our own, than by denying the former those claims, which history and tlec constitution of our common nature 50 obviously warrant. The objection that idolatry gires form to that which has no form, and visibility to that which is invisible, does not serve us; for the same might be urged against our own scripture and customary representations of God. Hands and eyes, and feet and other material organs arc ascribed to him," whom no man hath sccn, or can see We are also reminded of the Hebrew descriptions of Deity by several of the verses of the Geeta. There was no alternative to the use of such plfraseology—it is a recognized and ipevitable necessity, to express thu most spiritual conceptions by termsprimarily bolonging to sensible things; "propter cgestateni linguæ et rerum noritatem." (De Re. Natura) - It is not simply a device of the imgination, but an instituted and unasoidable instrumentality. Krishur represents himself as “the splendour of the starsthe light of the flame-thic life of the living." Deducting something for the license of oriental poetry, we almost fancy tlæt we are in the tenth Lecture listening to a fervent recitation of some of the passages of our own smrcd Books. “Thou art my rock and my fortress" "Thou hast been a slielter foť zno, and a strong tower froni the encny " "The Lord God is a sun and shicla" "God is Light “The Father of lights, with whom there is no variableness neathcr slidow of turning III The transcendunt qualities of the Supreme nature, naturally led to the contemplation of the universality of its munifestations. Thic porgraphs lucli relate to tlus subject, contain the rantheism of the system, which term is not intended to denote the vulgur doctrine of the idently of Gol trith the material unuiere, but that in esery portion anul phenomenon of it, Gal is to be reached, in other wonls, thit the universe is full of God; that Wherever ne may quand on alatsocier ve may thuh, there auclilzen Gal is to be felt and recomme nized We confesy that it is to us difficult tryist "Formerly how many flowers have I gathered and scattered, How many priser hose I repeated in vain worship While yet in the prime of my life, how much water hare I poured out? And morcover how often have 1 encompassed the fanes of Sura, This I have left off, for the vize who know the true Goj, the Lord of heavenly beings, Delieve not thc wol of the temples (appartat to tht cycy,) to be God, nor lift up to it the bands Euscbius hrs a-sured us that the ancient Brahmuns worshippel no images "Miny thousands of tlacut who are called Brahmans, who according to the cloctrine of their ancestors and their lus, to not shed blood, neither tlo they toorship itluls. BÜTC Bora acBovtar Prep L'any. Lib VI. Abul Fazel, who cramined the Brahminical thcolo with the greatest attention, arrsal at the same conclusion “They all believe in the unity of thic Gothcad and nlthough they hold images in ligli schieration, it is only herm-C they represent celestial beings, and present the thoughts of those who wer Inp thein fron vandannz" (Ayeen Ibery, Vol. III 3). . It were well if they who otce it is to propose ger the Clinsinu systcri amor the adola rous As ·97 L 1 3 c ฝน Apprudır, (III 249) “God Jumsek is called place, Tomos) the suspicion that the ancient Hindoo sages, must harc had immediate or traditional access to some because he contains all things and 44 contumed by IIebrew record, pot chrolled th our canoneal nothing watever,' and because he is inms-If a re. books, or eren to some multilated and stray frag fuge for all things, thd 13 contained and filled by himself alone" God contains all things in his monts of the canonical scriptures themselves The highly sublimated Panthersm which the Gectr bosor, and passes through all the part of the um contains tras its counterpart only in the duinc Serse” (Philo) This learned Jer, siys in another torchings of our tuo Testaments, especially in the passage 'God is cery where and nowhere? “God Gospels and Cpistles of the seraphe Juhn, wko, holds the whole world in his land like a nest, was permitted to rest on the hosom of the Rewhose throne is heaven, and footstool earth, and decmerinto n hose er were puured the unconfes he is not in place, bemy the catreme limit of the scd yernings of the Son of Gol-that Jalin to unit crse" (Tertullian) The leader can scarcely whom was confided the apocalypse of eternity--the fail to rememitr a similar passage in Paul's furcsight of the working of the mystery of iniquity discours to the Atletians " In hım (iv auta) the doom of the dumned and the final supremacy we love and more. and have our being Acts, of Jeliornh TV] 28 The foundational and all pervading relationship Vasooleva 19 the uslrerse VIC 20 * I am O Arjoone that ch is the need of all things* In Dature of God to the univerge is signified by other espres and there is not any thing whelber an mato or loanimate that 81098 Amongst letters I am A" X 38 is without me X 29 Behold O Arjoona my m Thion forma el tie of vanous species This symbol is probably derved from some mys and diverse shapes and colors tical properties assigned to tlic Alphabet-Toruyu Dehold in this my bed the whole world animate and lean mate luser employs the same metaphor and all thing else thou hast & mad to see • But as thou art maahte to tec 4th besc US na Brel eyes [ give thee almavenly eye witb which behold my davide connec அகரமுதல வெழுத்தெலலாமாதி tion V50, 8 பகவனமுதற்றேயுலகு SPET - The Son of l'andon then beheld with the body of the God of (ods sland ng together the whole ustiverse d vided forth foto its As ranked in every alphabet the first ant variets XI 13 The self eame vowel atunds so ja all worlds TA Eternal God is cher. Ellis «The actual uinpersonation of the Deity, con porchending the whole umerse within lus vagible In the Tamil translatolt of the 1 cdam tlus be torin, is (says Vilman) unquestionably the most hef is more fully cipanded extraordinary fli, lit of poetie daring, in the range விணமீதிருபபாயமலைமேனிறபாயகடலசோவாய of poetry It is the hole essence of symbolical Then embodied in lingunge-a lughly abstract மணமீதுழலவாயிவற்றுளளெங்கு மறைந்துறை Qunu. metaplıywical croce rujoresente las rcaltı ---the most huhtis fiction of the reason arrayed zu fortn and எணமீதியறைபுறவணடததாயெனதாவி sultance (5:11 r1, 118 ) le regard it hon erer யுணமீதாடியுருக்காட்டாதேயொளிப்பாயோ ay more than an imaginary illustrution the pin Thou art 3o the benene thon art above the mountains thou sliciste i telt its ducirinal erposition dwelmat la ibe octan On this arrpult, anne plulusopluers liase suppos - Thou revoltest in the carta bat among all tbero though every cd that that in uluse la Inlicy are placed whicle 14 bere present there at cresy w lese u Thou art among other worlds among systems beyond the troch muscable rimylıble prror mul etistener to all of thought b», 14 (soul lums ir The following preges are And thou sportest 11s0 in my 100)-Witthou eter there rema concealed without mag fest ng tuy furie. qunted by Noriicimu hus nutes on Cu lus orth, The licbrlr Cubu ilists luxul a mumlar formule to 1. Bare het li demonisatel te FATHER ART MINTEX repress thx »liole ufu. " Idam the worl 111 ta 11 tast dep ker is called the ATHER transgteascal the whole lin frumu Alcpli to law and onts1313 net 'zaro Mut v Tatro entra - Ir from xning to emul Wan Ilıc holy Gol This lined to replats me that surfers Put ron bir el the I-roclites le dul it froin licply to Tawe E. LAL. Iwo) Kdeute 1) 84 al forelsk 6x tur in likt inntry the Cityckssified Litt 1 thir all per dinner of time by whom all tekstur! pytle Willeltxt to me tuum colline" by the first and last leitin of the ·slvii Essay on the Bhagavat-Oecta. . Grechnipolalet. I an Alplu and Omegn, the beginning and the envling saith the Lord, Wiicht is and which was and shich is to como the .ll. miglęty." Rev. i.. · IIc who realize the all pervading presence of tlıc Supreire Goleho prenelmates, beneath the matcrial veil, whereby the Divinity is shrouded froin profane, emsanctificul mortals; attains to the highest perfection. To dcfinc his perfection, and lay open the way of appropriating it, was the suis lime occupation, to which the God lent linsell, for the beloof of thic rernurseful and palpitation Arjoou. The who beholdeth the Indiridual existence of the crretares as slandia in tinity. And as expanded from thenec, he attalos delly " X111.30. "The man who by bls works, worships Ilim from bom the pria. ciples of all being proceed, and by whom the hole universe Was spread forth, by that means obtaureth perfection. XVII1, 48. "The Yogte who believeth in unity, and of Lipreth me present lo all things, dwelleth in me in all respects, erca whilst be Ilveth" 11 31. IIow may we account for such sentiments being cribedded in a system of pagan philosoply-for a Pantheism so spiritual, and preterhuman, as that propounded in the Geeta, but on the laypothesis we have assumed? These are surely stray scintillations from that source of light, whose full-floodingetrcams, run through the resclations of our otyn Scriptures; these are offsets of a better foliage, and more wholesome fruit, than aught that springs from the soil of a disordered and alienated humanity. They have the cupliony and phrase of our own losed Bible. They quicken our aspirations for the good, and tire, anıl unearthly. We seem to be listening to some antiquated teacher of the morality and faith of the Christian Gospel; some venerable, but ill understood expounder, of the everlasting crities of our own creed . Reunion with Gol is the grand ultimatum of the evangelical cconomy; the climar and the close of a holy life; the consummation of all that thic Great Iternal mer incditatod; of the loftiest dignity of which man is susceptible. It is the final resting place of the faculties,--the return of the crring spirit to the ineffable abode, whence it had licen estranged. This is the beatitude of scraphs. Dryone it mau may not look; of aught higher, and purer, he has no conception, It is the subsiding of the troubleil soul, into the primal will It is from this, that the incitements of picty draw their benignest energy; and the urgency of a godly life, bears so much more of allurement, than cocrcion. Tlic saints of the most High, realized that, after which tho Jinloo mystic struggles but in vain. "Inoch walled with God”-intimacy, endearment, communion, were the elements of that reverend intercourse. The Radionicr bought for no higher Touchsafement at the hands of his father, than tliat they whom he had received out of the world, may participate in this union. "That they all may be one, as thou Father art in me, and I m thee; tliat triey also mag be due in 1x. I in them and thou in me, that they may be perfect in one." Of the intense and vitalizing sympathy, subsisting between the emancipated soul, and Him in whom se rejoice, as the Supremo, John in his Epistles, spike in terms, if possible, murc stirring and pres. nant; terms significant of experiences tuo etherial for our slugglisht, and carthbound capacities, to appreciate. "IIereby knolle we, that we dwell in luim, and he in us, because be hath given us of hig Spirit, Whosorver shall confess that Jesus is the Son of God, God dwelleth in him, and he in God God is love, and he that dwelleth in love, dwelletlı in Gol, and God in lim" "We know that the Son of God is come, and hath given us an understanding, that wc may know him that is truc, and we are in him that is true, cren his Son Jesus Christ. This is the true God, and Lternal life" In order to reclaim and assist man, to this recondite spiritual realization of God, God sias pleased to send Christ into the world, "in whom direlt all the fulness of the Godhead bodily" In Him, we have the living substantise embodiment of the attnbutes of Jehovah. That which Insha fraudulently arrugates, the adorable Clarist nghtfully possessed “God he commanded the light to sbne out of darkness, hath shinod in our hearts, to give the light of the knon ledge of the glory of 1 * Au lutelyrat need his favore the another, with the following remark "1should not limit the origa of these parer sentiments, to a knowledge of any portion of the Christian Scriptures but would refer it, to the patrarchal times—to the divide instruction tben enm. mon to the buiau race, perhaps lung before Muses, eyed when the race constituted one family" To this opinion, there is no vand ob. Jection, albeat, the most Icarned oneotal scholars, feel themselves competent to determine the age of the Vedas Colebrooke has se Austrated from the position assigned to the northcro solstitial point, in the IYOLISH of ons of the Vedas, that the composition of those books was anterior to the fourteenth century before Christ a period only two centuries later than the time of the Jewish Jawgiver The doctrines howover, of which the Vedas are the depository, must barg obtained prior to the Vedas themselves, so that we sately thread ou way back to a date at letst cotemporaneous with Moses The on- Willingue to a9919 sn antiquity so hig, to the sacred witog of the Handov, spnsgs from a very gratuitous debcacy It was no disparageruent to the Israelites leader, to be learned in all the wis. dom of the Egyrbang" Why may not the regions east of the Milc, have equalled, if they did not excel the L-syptias, in that nowledge, of whxh the é is this incidental record ·alix Esgny) on the Bhagabat Geeta. “Let us non descend to come particular obscrvations on the resemvinnce of 7cus or Jupite, to the wiple deviniby Vishnoo, Sıva, Brilima, for that is the order in which they are espreeed ly the letters A UN, khich coulcscc aml form the mystical word Om, 1 Word Inch never escapes the lips of a prous lindoo, who meditatcs on it in sı Icece Whether the I zyrtion On, which is commohls supposed to mean the Sun, be the Sanscrit monosyllable, I leave others to determine” (Sır W Jones, on the Gods of Greece, Italy, inil Ind12, 33) Thc syllable Om (lui) intends mery Deity It belongs to Parumeshthi, lıım ho dwells in the supreme abode, it appertains to Bralme, the vast one to Deva, God, to Adhytıma, the superintend ing coul" (Voda translated by Colebrooke, Mill I 388 ) The correspondence both in import, "ind con struction, bctneen the Om of the Jlindoos, and the Jehovah of the Hebrews, is tov exact and uncommon, to be accidental The title Jchorah777 is denominated the Tetragrammaton, because of the four letters, of which it is composed It is to be moted however, that there are but tlıree distinct letters in the word, lucl are god, he, and rar, the last being only a repelition of the second The imtalyod, denotes the fons et principum or first hypostasis, the he, being a double or compound ed letter, is properly employed to express the second hypostasis, who umtes in his own person, the di Finc and human, lule the medial 7 caro which is copulative, combining the letters preceding and subsequent, denotes the Holy Spirit This cunous information, is quoted by Kircher on rabbinical authonty (Vaurice's Antiquuties Vol IV passım) That the teruunal le of the title Jchovah, 23 used garagogice by the Hebrers, and is not a proper component of the cpithct, appears from the circunstance, that in the old Testament it is wnitten without it (Gesentes Ler*) Accordingly it was pronounced by Jerome and Ongen, Jao-by the Samuntang Jare, and in the poetic portions of the Bible, it is expressed by the word Jah It will not be irrelevant to obserie here, that the trident, the distinctive mark bome on the forchead of the d'eshnaras, corresponds to the Hebrew letter w, which amonget the Jours, as symbolical of the Tnnits As such it was cut on the outside of the head plıylacteri3 of that people, so as to be distinctly visible, and strikingly to attract the cye In the ancient Samaritan character, the strokes of this letter are still more equal, and the idea of equality thereby, more exactly crpressed Tye only add respecting the orthographical correspond .ence of tle Ilindoo and IIebrew appellations, of the Supreme Deity, that "Jehovah" has no plural termination, dues not admit the article, nor 13 enployed in stata constructo "Non flectitur in pluralem non admittit articulum neque affixa Non ponitur in statu constructo” Sumonis Onomastieur 315 The veneration in which the Hebrews held the Titagrammaton, is equalled by nothing, save that wath which the Ilindoo regards the mystic “On” By that avfal name, according to the Rabbies the most stupendous prodigies could be performed, and it was said to be guarded by lions in the immost recesses of the temple Basnage, His Jews, I 194 "Thx name inclurles all things, he who pronounces it shakes heaven and earth, and inspires the very angels with terror A sove reign uuthority resides in this name, it gorerns the world, other names and surnames of the Deity are ranged about it, lhe officers and soldiers about ther King and General, from this, they receive their orders, and thus they obey He who knew all the mysteries of God's pame, would be ignorant of nothing, in all the ways of his justice and pro vzdence" Calmet The Hebrews, for several cen turies before the Christian erit regarded this name as too sacred to be uttered, and an after times, it vras the nomen apprzov, the incffable name, which they scrupled to pronounce (sec Gesenius ) The sacredness and mystery, in which this name of God was enshrined, tere not a superstitious and imaginative figment of the cabbalsts, they are traceable to diszne authority "I appeared unto Abraham, tinto Isaac, and unto Jacob by the me God Almighty, but by my nauc Jehorah nas I not known to them ”EU 3 By which the Almighty did not mean, that the former patriarchs had becn ignorant of hun, as God the Creator, but that he had not roscaled bumself under this name, which so fully and impressirely indicates his transcendant and incommunicable nature The orthodox theologian will receive the coinci dence which we have noted, us a fresh, and by no ** e regret that we have not access to Tbolack on the Ilypothe ! 3 of the Egypt an or Indiaa ongia of the name Jeborah It is referred to by Gescuas as of high authonty D 3 ·Appendix, 2 HT குறள், க. . means insignificant, contribution to the doctrine of the Trinity. Not indeed that that doctrine needs aught for its most conclusive substantiation; but because any new proof, supplied from historical materials, of the idea on which it rests, having been cntertained, and symbolized by philosophic sages of the highest antiquity; places it on higher rantage ground, and to sceptical minds, invests it with weightier recommendations. Moreover, every testi-' mony, (especially that which is unsolicited,) to a doctrine of so much importance, should be received with gratitude, and may be scrutinized with profit; becausc of the new aspects and relations of an inexhaustible truth, which it may disclose. The fundamental formula, by which the Hindoo Triad is expressed, explains and defends that, which in 'dogmatic theology, is employed to notify the profound and mysterious reality, which constitutes the basis of the Christian system Indevout speculation on this subject, none can drptecate more than vre do: hazardous tampering with it, we hold to be asimpious, as would be s heedless and unenquiring oversight. It were well then, if they cyho have not been guided by better lights, nor aided by proceptors of more noble and trutlaſul bearing than those offered in the arcana of philosophic Hindooism, to the doctrine that "in one Disine essence or nature there are tlıree persons, distinguisher from each other, by certain characteristics, and indivisibly participating it that one nature;" (Twesten's Lectires, sect 5.) would address themselves, to a thouglıtful and unpréjudiced examination of it, as it is expoundel and rerifivd in Christian Theology, 1. The belief of tfio Jetomtyckosis, is so univerel and rettled in India, às to be almost beyond controversy. In the Geeta, at is assumed and argucd on; it is interwoven with the many incitements to an asertie and mois life; and enters so vitally into the genius of Ilindon philosophy, that its over. throw, would neue, por that doctrine being dison el from it. We do not purpme enlarging 1pxin the details of the Mete msschosis, as desclopcl in the popular supristitions, neither shall 110 tare to express of any length the Phlorrent and Amictise a wintimis, which it says. Our object will be compiul, by simply selecting some pisyys from which the antiquity and precise irimati oftlic detrine mighilegt red; anil tlien, try abouing it incantibility with the thromized mil almittel conditions of humanity. "Death is certain to all things, bich are subject to birth; and Ngeneration to all things which are mortal II 27. 1 W130 men who have bandoved all thought of the fruit wluch 19 produced from ther actions, are freed from the chains birth, and go to the regions of Eternal happiness. II. 15 "Both I and thou bave passed many births 0 Armont mine are known to me, but thou knomest not thaide, Ostroyer of Enemies "IIY B "He 0 Arjoon! who from conviction, acknowledgeth Ay Dixo buth and actions to be even so, doth not apoa huo quitting his mortal frame, enter into another, for be enteret into me. I 9 "A man whose devotion have been broken off by death, hitting enjoyed for an immensity of years the rea ards of hy virtues is the regions ahove, at length is born again, is ome boly and res. pectable fimuly, or perhaps an the house of some respectable Togee ("vel etiam e devotorum sapientium surpe nascitur." Schlegel) v1.41, 42. "Por sinful acts, mostly cornmeal, a man chall assume after death, a vegetable or mineral form, for such acts mostly verbal, the form of a burd, or å veast, for acts mostly mental the lowest of human conditions." Menu XII. 9. **Souis endued with goodness, attain always the state of Desties; Those filled with ambitious passions, the conditions of o¢n, and those mersed in darkness, the nature of beasts, this is the trple order ur transmigtation." Neon X112 40. பிறவிப் பெருங்கடனீந்துவர்நீந்தா இறைவனடி சேராதார் "Of those who swim the wide extended sta, Of mortal birth, Banc ever can escape, But they who to the feet of God adhere" Ells. Several writers, both ancient and modern, harc supposed that Pythagoras introduced the Purra Janma or Metemsychosis into India Some of the Hindoo works, honeser, in which the doctrine is propounded, bear a date much earlier than that of the expedition of that Philosopher to India. Moreover, the avoned presumption of the Brahınans, that no science of any consideration, can lodge in the inind of a man of any other caste, much less in that of a foreigner, deprives the opinion of all weight. The opposite appears to have been the case. Pythagoras observed the Brahminical abhorrence of the murder of animals, and that the cultivated classes of the Ilindoos, religiously abstained from cating whatsoever had been alise. Je would moreorer, have learnt that those scruples arose from the apprehension that decea cd ancestors were con. demned to inhabit the bodies' of turimals; and that contact with flesh and blood, imparted the deepest defilement 'These sentiments, he doubtless imported and inculcated in luis own country. That the Ilindos taught the Purra Janma in the most ancient tunes, is attested forcin witness atnongst n hom may be mentionel l'orplary and Strabu (See Inquiry into the Brillimin Philosophy in Vickle's Lavad.) Tlc taptiani belirse that when the bly de- ·Essay on the Bhagavat-Greta. li cays, thu svul passes into some otlicr anibal, which is then born, and that after it has made the circuit of beasts, birds, and fishes; through a period of three thousand years, it again becomes the inhabitant of a human body-seur de représen, POVTK τα 'χερσαία και τα θαλασσια και τα πατεινά, αύτις εν ανθρωτού σώμα γινόμενον εσούνιεν την πατάλυσιν δε αυτή, yingiai tv Thor (Ten-Hero. Lib. II. 123. The prospect thus unfolded is so loathsome and degrading, that in the estimation of Cicero, a total exlinction of life would be preferable, to the kind of existence which it promises. “Nemo est quin emori malit, quam concerti in aliquam figuram bestic, quamuis hominis mentom sit habiturus." Apud Lact, D. Inst. VIII. The embalmment of the dead, and their careful preservation in the catacombs of that country, are to be assigned to this circumstance, The worship $f beasts by the Egyptians, originated in the belief even the souls of the gods inigrated into them. The soul of Osiris, was believed to have passed into the Ox, -Apis, and that of Typhon into crocodiles, and other noxious creaturcs. (Cud. I. 611.) Einpedocles declared himself to have been a hoy, a girl, a plant, a fish, a bird.” (Ibid 45) The Pythagorean philosophy, is beautifully explained by Ovid, Lib XV. that return. The necessary purgation is experienced by successive transmigrations. Bad men, would consequently be placed under a severer process, than that needed by the virtuous, and devotedl. The Hades of the Greek, and the Narala of the Tindoo, 'may be conceived as the region, in which, sonis imtuediately on their departure from the body, undergo the remedial regimen. It Yere sufficient to our minds, for the refutation of this egregious doctrine, to find it contradicted, at once by the provisions, and teaching of Chris, tianity. To place it horerer in the category of the fictitious and false, on the authority of Scripture, would be in the case before us, to be the question, The procul dubio, would not avail. Nor indeed could we bring ourselves to franc anytling like a connected series of objections to it, did it not so generally obtain, amongst the population of this country. Delicvers in Christian rc clation, would not deemrit gratuitous to doubt, or impious to repudiate it. For the matter horcicr, different treatment is demanded, by those in those views Christianity, bears but inferior credentials. We at all erents, invite attention to the following strictures. 1. The dietcmsychosis is at rariance with the unicersal laro of derciopement. No phenomenon within the realm of crcated cristence, furces itself earlier upon the observation, than the tendency of every thing to adiance itsclf, Such as thc risus natura, the constant and instinctire cffort of nature; a primary subjective property, of organized anul functional life. Analogies the most exact, are to be found in the grand dispersations of grace, the economy of the moral'dorcrnment of God, and the Stullutions, which form the epochs of the workls history. The cycles and spicycles of the heavy thinkers of antiquity, harc liceu displaced for ever, by the fact that the march of nature, 18 protseite, and not self-resolsing.. Geoloz is furcinost in avouching this statement. This charming science, come laden with officins, from its ample Strasure houere; the erut. ofcrtinct triles, the ineret, thic monster, the herb, contude in the earth's crust, chronicle periods, when lilo was inferior in its activities and mechani-mi, ta that ulich we por L. Lold. Tlc catliest forms of ornnie existency, that present themselve, to the greulirgie, are oftler lowest grade of organimtion, frau ulicls, there is no break in the vast abiain af drie urment, till we track the parent order of 1l.in. Tlır ara. "Thea, Denthemo cated, us but old Matter dressed, In some new Figure, ad a rary'd Yest. Thus All Things are brut riter's nothing dies; And here, and there, thaobody'd Spint des; 139 Time, or Force, or Sickness disposgest, Ant lodges, wliere It Bigtits, in Nia or Denet; Or hunts without, 'lutt rendy Limbs it sad, And actuates those according to there Kini, Trom Tenement to Tenentut is tood, Tat Soal is still the same, the Figure only lost, And, as the softcad Wax, Dew Seals receives, This Fure soumis, and that Impression leaves: Now called by one, now by acother Name, The Form is only chang'd, the Tax is still the same: En Deatb, X0 c)l', era but the Form deface, TH' in nortal Boal, caout la cupty Spacco To seek her l'ortan, in one other see.” Didea The pluilosophy of the doctrine of the Jctemsz. chouis, as it was rrecised by lindoor, Lyptians, and Circhs; appears to lasc been precicly the kame; I. c. that all souls being portions of thic universul mini, must rientually rrtum tu tlı Divinity. Different culs homesc, in proportin to the power anul insetetary of their murnal " Londe," nire correspetaling dents of impue riis, and therefore lengrert or purgation of sarial lenath, and adaptation, sve infispensible to this ·111 . Appendix, and principles of i egetable, anl animal physiology tion amid which we dwell, with its uncomputed Fanetics of regetable and animal existence, is a of the superaddition of 2ritional soul, to that Thc consccutivc risc, upon the previous series vhuch is proper to the individunlørgınım, anato Zoophyta and Flora tombed in the carth, were less mists hase detected no trace, and the assumption, finished in make and function, than the myriads that the humın suul can be tartsmuted into the that nou dwell on it Each indivdual, is a minia specific and proper nature of any inferior creature, ture of the species to wluch it belongs The Cur is falsificd by the phenomena, and laws of vegetable culum of the seed, and the atom germ of the anınal, and animal reproduction We are now not refor by the process proper to cach, pass up through ring to the progressive architecture of the orgaf zed many degrees of expansion, until they arrive at form, to the coulcscence of its constituent mate matunty The giant grasp, and divine srgacity of rials, or the construction of the numerous parts of thc npened intellect, were preceded by the artless, which it is composed Physiologists hold a hypo and tender faculties of the infant The refinements, thetical principle under the title of unity of com and amenities of civilized intercourse, have their position, te would venture to extend this principle rudiment, in the fellowships of the cave, and the beyond mere structural and functional identity, forest. The dispensation of the Gospel, is the to that of every attribute, sensibility, and office, crolution of those of the prophetic, and patnuchal distinctive of specific existences "Naturc appears times dispensations much like the sheaths of a to hare kept 1 view a certain definite type, or telescope, were drawn out, one after another, until adeal standard, to wluch amulst innumerable mo' the truest focus has been found, and fixed In hier difications, renderc nccessasy by the varying cir course, nature does not halt, retrogression she cumstances and different destinations of each species, resists And so with man's moral, and spiritual she always shews a decided tendency to conform being In present life is but introductory, to It would almost seem, as if u laying the founda that which is to come In the state that awaits tion of cach organized fabrc, she had commenced him, the qualities of his heart, and faculties of his by taking an exact copy of this primitive model" intellect, will be called out into full, and final Roget, B Treatiese, Il yol 627 For such a faunc matunty In agreement with the analoges af to be terr'ınted by a miscreant human spirit, were forded by other departments of God 8 works, the to clisturb its integrity, to destroy its proper cha soul on leaving the bouy, prsees to a more complete, racter It would lose its place in the Classifica and finishcil condition It is seen in the banish cations of science, it would constituto an anomaly ment, the liopelessness, the bondage of the dam to the knova order of things, such indeed as phi nei, a4 in the freedorf, and exaltation, and beati losophy and fact reject The supposition, that the tude of the sainted soul may occupy such a dwelling place, without To these analoges, the Victemsychasis offers affecting its moiements, and interrupting its func Fiolence It departs from the hnown constitution tions is inconceivable Demoniac men, discovered of tunge It inhe's man an exception to the uni their malady, in tlie disorder they endured. So It places lim under a fiarful, and ignoble would demoniac beasts And for the migrated Inn It arrests him in his npward struggles soul, to outlase its imprisonment in torpor, and When the espiritions are most intense, and the inscnsibility, nullifies the renosating vertue, which elements of this character, most mature, and all that imprisonment is supposed to impart Alx ut hun an within him, beem to preludle a 3 It may be further olactieil, that the trans hı„lier step, in the scale of thoughtful, sympthetic, migration of souls, is inadequate to effect the in and moral bruin, he is rudely thrust buick, and tended benefit dalled to a worm or a bruto HIC is made tion, and preparedness for reunion with the essence take a contrats direction to that in such other of the Supreme God, was looked for as its appointed creatures to, counward he ssdooma! 'Innsnuted grsult. The appliance, however, wants appropri to a retule, ne a b 25 las latter filins are ruin atency and clicacy Ore notifical, anl nf Jl that was nolle, and Tluure of the file and divine in tun, fir e misrally de tlır soul s evils, must find from spiritual treatfraud Luch thin eurely canxt mont The Vet inaychnis tolerfect with the facts, Fions, and obliquis 1cro We stated before, that purifier Moral torrection, is to be derisci only, from moral agencies taults in feeling, corruption in thic pas. in the habits, art to be reinc.

·Ini Essay on the Biljagavat Greta. died and removed, wily by legitizinte counteractives Lrror is to be supplanted by truth, defilement by the rise of virtuous energy, intl blemishes of the conduct, by the exhibition d the pattern, md the law of rectitude, and the communication of power to conform kiereto. The expedient now contem plated, is not only void of escry thing positively beneficial, but cxerts an opposite tendency It detirses it denaturalizes the man Bad as he was locfore, it rifles lum of every restige of excellence, and places hım beyond sympathy, and redemption FLarassed, and bereft of all thıt is good, 2e this luumiliating superstition leaves ut with what au thouty and sweetness, does that which is watten in the Christian Scriptures, of the intermediate state of departed souls,' come to our hearts! It is consonant with the constitution of lungs, it ac cords witl: the feelings with which we approach the solemnities of the eternal orld It does not blind, -It does not confound, it does not brutıfy, the trembling cepcctant Let us briefly state it When death takes place, we are parted from the body, and from the world, with its accidents and aids, anit pass to a state of intensc self conscious ness The spirit, dismantled of her mortal vest ment, is conducted to a place fitted for her recep tion, there to wait the crisis of the resurrection Verre instructed that it is meet for the body, to be joined to us former pırtner that the instrument and occasion, both of muscluief, and of service, may Tecci C its measure of retribution Hc confess, that the midway condition of the dead is wrapt in the profoundest obscurity It is Sheol, dis mil and soiceless region It is Indes,-- from whose concealments, no shadowy spirit ever came to tell of all that is doing there It is the dark abode, into w lioc chambers imagination in'iy not enter, which conjecture cannot compres The intimations we hve of it, lower, are all consistent and satis factors Of man's dust Ile who lins redeemed it from the 711c, undertahes tlic custody, whilst to lus spint, will be assigned fellowslups and a dwilling place, precursire of its ultıniate condition 1lu, disembodiel, hare convere with the past by exponence anil suith the future, by inticritin, diffu in over them the saddest reinors and terror, or the purest te halte anul triumph Tie spirit of the way welcomed and trainel, like a younger enter in all the lappe asgcations of angels, anel clurubim the soul of the vichel, delivered up to ilie nuntury of the reprolati and out.cat The prable of I azarus and the rich man, the vision of John the pırdıse promised to the repentant malefactor, the constant allusions throughout the New Testimcnt, to the resurrection of the body, and the words of final judgment convey an nouncements to which the minds of the righteous, and unnghtcous alıhe, ampliantly resent VI The spiritualism of the Hindoo Pluilosophy 19 denominated Yoga--hich term etymological ly (97] denates the junction of onc object with another It is synonymous with the English word, yoke Yoga is the effort of the soul after unuty with the Godhead, hy abstraction from all other objects, and unintermitted and determined contemplation on the Supreme Being The Yogn is accordingly portrayed eg The Yomee of a subdued mod thus emplayed in the ever se of 1 x des op is compared to a lamp standing n a place v thout wad which waseth not He del ghteth ahs own so where them ad regulated by the Service of dorot og pleased to dwell and there by tease at ance of sp nt who behold th the soul He becometh acqua nted with that bo odlees pleasure wh ch 19 far more worthy of the understanding than that wa ch ariseth from the senses depend og upon whuch the wund moveth not from its pranc ples Wuch baning obta ned he respecteth no other acqws on 30 great as it in wh ch dep ad or he is not moved by the severest pafa Tu ad sup on from the conjunct on of pua may be distangosbed by the appellation or sp ntual un on or devot on It is to be atta ned by resolution by the man who knoweth ha Owa mod When he hath abandoned cycry des re that ar seth from the Japat on and subdued the mind every loc na ton of the seases he may by degrees find rest an hay ng by a steady rrunlu on fireu a 3 miod wth ab meelf heabould th ok of nothing else Where ever the unsteady mnd roardeth hc sbould subdue it bong it back and place it ab sown breast 1 19 26 logr is didactically dud donn in the Prtanyalı plulosophy as "the restruning of the mind and confining it to internal meditations When the mind is thus confined watlıın, it becomes 769101 lated to thc Being whom it seels to 21011, but when the mund 15 secularizcel the Being the thic form of seculints In the first case ile inind 13 singly and artes ocablı fired on God In tlic se cond, it 19 restless, injurious, voluptuous In the former statu, tliere is no sorrow, in the latter, there ar fire kink of corrow, arian; from the labour of selling proofs of the reality of thing from crror, from the pursuit of shidons, from hrany sleep and from recollection Hard, II 199 So taught Venus A Baba a bilo.deBoly by eny of those worden 5 ch great es pract sed 454 berucase-Toll of toe w fu rises to t12 at va la tue Lise autor C3 ·liv Appendir, «Jaung thu's performed religious acts, in a forest the third por. tion of his life, let lum become a Sanayasi for the fourth portion of it, abandoning all sensual affections, and wholly reposing in the Supreme Spirit *Delighted with meditating on the Supremo Sport, atting fired in such meditation, without needing any thing earthly, without one acnsual deure, without any companion but his own soul, let him live in this world, secking the bliss of the Dext:" VI. 32. 33, 49 w It sencs much to strengthen and evalt tid Yoga doctrine, that it is presuned to crgender moral sentiinents: or in ether words, that the stern and inexorablc habits of the levotec, do not dry uy the Fenerons and aniable qualities of the leart. Did it bloglit, or offend the charities of life, and despoil us of the viriucs, by which life is crulcares, and cnnobled; men would feel it to be impalatable to theinselycs, as well as discreditable to Ged. Abraham Rogers was out of his latitude, ulicu he enquires, "Can wc bclicve that there is a generou spirit residing in a pcople, who for tso or three thousınıl years, diare placed the greatest degree of sanctity, anil prudenlo in half starving themselves?" The truth is, that the very system before us, 19 not more distinguished for scícrity, than for generousness. It seems certainly somewhat uniutelligible, that although it has in it so much of the morose, it is nevertheless any tlling but misan, thropic. "They too who delichting in the welfare of all nature serre me lo my facer ruptible, in-fable invisible form, omnipreseat, inental pre bensible, standing on Ligh, fixed and immoveable, with ruldued passions, and understanding the siue in all things, shall come to me. Y11 3 4. ** 11e mny s Tvant is dear to me, who is free from enmity, the friend of all nature, merciful, exempt froin pride, and belagbores Het lim not wish for death, let him not wish for bfe, let blm espeet his appointed time, as a bired servant his sayes fent. "Let him bear reproachſal speech pith patience, let him ancak reproachfully to no man, Ict has not on account of the fruit And fev-rish body, engage in hostihty with my ont lsung" To this clevatrd halit of thought, the mortifica. tion of the bolly, directly ministered, and hence. the fearful code of corporal austeritics, to which the Yogee volunteers a nigorous, and nafcigoed Gulmission Thc nscctic practices of thic IIindoos, are reported by foreign liistorians. Strabo and Ciccro, relate the history of the Bralımın Calanus, who belicung that the highest purity, was to be attained by terminating huq life by fire, committed himself to the flames, in the presence of Alçıinder. The interesting passage in Freero is quoted by the Abbé Dubois p 333 "Ist profecto quddam ctiam, in burbaris gentibus presentions atquc di. vinans: siquilem aut mortem proficiscens Calanus Indus,cum adscenderct inungin ardentem, O-præclarun discessum, inquit, & vita, mm. ut Icrculi contint mortali corpore ciemato, in lucein animius excesseriti Cúmque Alexander cum rogaret, si quid vellet, ut diceret: Optime, inquit, propediemte vidcho Quod iti contigit. Nam Babylonc, paucis post licbus, Alexanıler est mortuus Divin i 29" The syetem would be misapprehended, did we not cure fully keep in unnil, that aristerities howmer licaithful and incumbent, aro inferior to detotron, The pronens to assign ment to selfinflirtei mortification, has no encourgement in the purs Indoo crcd, It is not estimated as kaving other than a kuteuliary negitaro ialuc, Thut there 29 any tlun, postacly saving in penance, the Ilin. dou theolozur denied, the notion was too corrsc fur lus speculatire tende acies, ct 15 a creation of corrupt, and vulq ir minds "The Yopie Directated thartha Tapaswees (Asceti sperior derotas) tione feel it that barass themselscs in performing semners, truperted above the learned in science, sal superior trebare attached to th relwerts herefore O Arron, resoltou a beenme Yrire ! "The men who perform severe mortication of the desh, it Authorized by the strass are percese of hypocring, and pride at pershelmed with must pareers, and tyranele strength "Thas fonds forest the rint that lata the bnde, and suelt alva, nun in the Finn alat are the produtions of those Lo are barn, under the infecare of the evil spirit The Erakhlethibita 11 Nelf tortare, by the foot withont turination, or for the postpons of injining annther, is of the Toni Gio. 11 86 13 XII 13. VI.45. Ibu, 47 The foundation of asccticism, is the olchasing pou cr exerted by the fleshi, upon the spirit Carnal cntunglement defeats, and dcludes the intellect; and tranimals and follutes the soul Of all the influences that disturb the perceptions, and impodo the activities of the minil, no aro more insidious and fital, than thosc w lich come from the animal nature Tor tlic apprehension of truth, thic mind must be purified from all that is pain and cunupt, shut in from extraneous and sensual stimulus. 1110 coul recedus from tint much is divinc, in propor. tion as it is bronzlt under the action of material bras, and its upsanil flight, the veidness of its vision, the giap, the precision, the aloittaess of fts functions, Lrcome great, es it throws off, and strises asust, the lower nflictions of ontntture "A frared lolland-r who is the 17th centary spent afteen years مهند! ول ·ly Essay on the Bhagavat-Geeta. . Exemption from fleshly, contamination, is a felt condition of mental triumph; and still more clear is it, that the spint must be released fruin sensuous encutobrances and perturbation, before it can ap. preciate the dirine character and fellowsluip. The extent to which the mind is crippled and emascu. lated, by the asceudancy of bodily appetites, the confusion and imbecility, occasioned by the mastery of the lower, over the liigher passions; whether it come by a wretched inheritance, or by personal indiscretion; who can tell? On the other hand, we are forced to think that the full capacities of the mind, in comprehending, and appropriating spiritual truth, on being disengaged from the drawbacks , and perversions of sense; luveacret yet been fully ascertained. Energizell and purified by rigorous perserering discipline, what barrier would obstruct its progress? what problem baffle its penetration? Shastised into lofty and severe efforts, and familia arized with the holy, and abstract, and invisible; there seems no occupåtion too refined, and no affinities too mysterious for it. This is to be predicated of the mind in relation to the whole realm of Truth; moral, mathematical and religious We measure Ourselves by curselves, and are beguiled into the persuasion that the dimensions we bear, are the last limits of the human being; whilst a different culture, and the application of more stringent aids, would invest,our ideal of the perfect, with the littleness and deformity of an immature thing. Who will not at once accede to the sentiments of Warren Hastings? “But if we are told that there lave been men, who were successively for ages past, in the daily habit of abstracted contemplation, begun in the carhest period of youth, aud continued in many, to the maturity of age, each adding some portion of knowledge to the store ac. cumulated by his predecessors, it is not assuming too much to conclude, that, as the mind erer gathers strength, like the body, by exercise, so in such an excrcise, it may in each have acquired the faculty to which they aspired; and that their col. lective studies, may have led them to the discovery of new trachs and combinations of sentiment, to. tally different from the doctrines, with which the learned of other nations are acquainted, doctrines which howerer speculative and subtle, still as they possess tlie advantage of being derived from a source so free from every adventitious mixture, may be equally founded in truth with the most simple of our in We are not to be suspected of advocating Hinlno austeritics: we simply state that the Yoga doctrine is founded upon a decp acquaintance with the human constitution and wants. The Fine is bled that it may yield its richest clusters. The cyst is pierced that its impurities may be drawn off. Gold parts with its dross, in the fiercest fires. The Apostles of the Lord Jesus Christ, used most comprehensive words, in relation to the discipline of the body. "If ye through the spirit do mortify (Lavatoūre, put to death,) the deeds of the body ye shall live ” Rom. VIII, 13. “Bortify (vexposant, Lj7!,) therefore your members which are upon the carth, fornication, uncleanness, inordinate affection, evil concupiscence, and coretisness, which is idolatry.” III. Col. 5. v. "But I keep under (ura A sztes I beatⓇundêr.) my body, and, bring it into subjection” (dovdayagio I lead as a slave.) I Cor. IX 27. The remarks we had assigned to ourselves, are now bmught to a close; not indeed from want of disposition, but of opportunity, to multiply them. Should this task be undertaken by other hands, we are assured that the gratification and advantage it would yield, will retrard them for their trouble. We are in no danger of being suspected by the studious, and liberal minded, of gratuitous admiration of the Geeta; or of the ancient system of Hindoo philosophy, of which it is a fragment. All that we have aimed at is, the analysis of the instructions of Krishna, leaving them to find a way to the judgment, and commendation of the rcader, as they may: peradienture it will appear, "rem gratissimam promittentes, magis quam probante "+ There are they, howerer, who demur adulting all that may be said in relation to the truth and sublimity of Hindooiem, because of the practical, *If the moral feelirga become sensitive, as the late Dectual powert are raised, ani inngoratel, how dreadful the conscioustess of guitt, and deficleney, under whicb the Yegts must lahot. It is a coacelv: able, the conscience in such a state, soola De bnded late silesce or tereader, by the delusion that the anstenties, by which it vu detetoped, atoned of the abuse i bad lutered if horever, it be so wbat a retalsiem neust have come opon his merai uture. We boula like to know more about thu, *Asceticusa doubtless, received do ia-Ignaceat escouragement is Iadza, from the universal dzsolateurs of Its population The animal pestione, quckeard and fouscated by the elinate and other loddental Cirros lances, hare redased the people to babits, the most reta from Dealal, or riteos porsaits \oluptuoussestandartsy, we char. acteristics of the badoo A spedde for these erils, wcte cheap at ay price. strictus eorld know 20 worthker sin than to derit. t Sepers, Epist. 302.

·Sppeudır, How can that and popnlır errors of the people system have aught in it, that is good or pure, the advocates and professors of which, uc so corupt, and unprincipled? Does not Ilindooisin patrom ze cruelty and oppression? Arc not its rccords stained with the blood of strangled infants, and of burning widovs? Are not its priests liccntious, and its temples polluted? True! and nonc would confess it more mournfully than ve But the crrors conmitted by some of the heathen, re no proof that they were committed by all that it was inevitable that they should be committed by any neither may we conclude, that they were without the power to accomplish that, which by reason of their sin fulness they failed to do Plato and Cicero recom mended idolatry, in certain cases Aristotle dis approved of the forgiveness of injuries Socrates inculcated inhospitality to foreigners Seusual indulgeace, in its grosscst.forms, was allowed by Xenophon, and Solon Cato committed suicide, and the after having read Plato's treatise on the immortality of tke soull Nothithstanding the encouragement of the vices, we have enumerated by thesc renowned men, their vntings Enjoinnearly every generakduty, presented in the New Testa Inent It has been said that the clying speech of Cyrus, is far better fitted to raise the tone of moral feeling, in the breast of a young man, and to CON--- firm lut» faith in the scalıty of moral distinctions, thin the truatise on Moral Philosophy by Paley, though he was an Areldcacne That many of the most brilliant passages of the English sermons of the seventeenth century, were borrowed from Plato anel Cecro, anil Seneca, is a well known fact And who woulil nat skrink from mahing Christia nity responsible for the ignorance and corruptions of ity professors' But when we haso aun thus much, e hue sul all, tlint ein be end, in fasor of Ilindooiem He own, that all the nule we have been pursuing our inquiries were felt a sense of dissatisfaction and uncasıncy, which Ims in no measure vated, as we draw to a close After having conducted me through many a tortuous path, aud rezaled us with muy a delightful scene, st brings is up to the Ferie of an mipissable gulplı, vid tlcrc lezres us, a chism wluch the information we hulgathered on the way, we's not of r to illumine, and the de 11 Wheresithi we had bron allnred on, mal.o thac marc to le dler Yes! Ilmooism can not concml its great cardinal, crying defore! I here are u ints in the human heart, which it (annot satisfy, misgivings and reprorches, which it cin- It not explain, problems, which it cannot solve 371 CS 10 answer to the inquiry, coming frore unnumbered hearts, how a sinner may be reconciled to God The expiation of the quilt of wiched beings, is is far off as cyer, even after all the lumiluation, and stiuggles of the abject soul 1he consciousness of guilt and of helplessness, burnin the heart as fiercely now, as aforctime There are wounds within, which IIindoorsm cannot heal, distempers wluch it cannot eradicate This des deratum in all cts fulness, 18 announced to us, in the Gospel of Jesus Christ The relief, the atonement, pluch, we in vain serrch for eleewhere, we are graciously supplied math, by the intervention of the adorable Son of God That which Chalmers said of the defects and usca" of Natural Theology, might be applied with slight accommodation to the defects and 4918, of Hindooism We do but substitute the latter term for the former in the following pussige "We hold that the theology of nuture (Hindooism) sheds powerful hght on the being of God, and that, even from its unaided demonstrations, we can reacli a considerable degree of probability, both for His moral and naturl attributes But when it undertakes the question between God and man, this is what it finds to be impracticable It 19 hore, where the main helplessness of nature lies Itis baffled in all its attempts to decipler the state, and the prospects of man, viewed in the relation of an offending subject, to an offended sovcicign In a word, its chief obscurity, and which it is wholly unable to disperse, is that inch tests on the hopes and the destiny of our species There 18 in it enough of manifestation to uwaken the fears of guilt, but not enough gain to appcase them It cmits and audibly emits, a note of terror, but in yain do te laten for onc authentic word of coinfort, from any of its oracles It is able to see the danger, but not the deliverince It can excite the forebod ings of the human spirit, but cannot quell them, knon ng just enough to stir thc perplexity, but not enough to set the perplexity at rest It cin state the difficulty, but cannot unriddle the difficulty, lenving just as much hnowledge as to enuncite the problem, but not so much as might lend Rolution of the problen There must be a mesure of light, we do allow, lüt, like the lurid gleam of a volend, it is not a light lucl guides, but luch to the ·ܚܝܝ Essay on the Bhagavat-Geeta. t bemlders, and terrifies 'It prompts the question, but cannot fraine or furnish the reply Natural (Hindoo) theology inay see as óruch as shall drar forth the anxious interrogation. "That shall I do to be sared!! The answer to this, comes from a higher theblogy:* B. T. II. fol. 285. p We conclude with the following passage quoted in the Calcutta Reviery. No. XIV. "The classical reader, cannot but be struck with particular sentiments, in the moral waters of Greece and Rome But corapare the most perfect body of moral rules, with which they were acquainted, with the law of God, and how great the diference, hor many firtues are omitted But even supposing it to be complete as a code of raoral laws, hot destitute of porter to enforce them. On the other hand, hon grand, how mighty the motives which the Christian moralist can employ We need not point them out; we shall only observe that whic the study of comparatire morality, Trould bring the Collegian's classic stores into requisition, it , would afford his teacher an aclmirablc opportunity of inculcating some of the most destinchirc and important truths of the Gospel." BANGALORE, Dec. 16th 1817.

·NOTE BY TAE EDITOR, In the Adre. tasement prekxed to the First Part It was stated that the Rev & Nestorz's Dissertabon p should be opeckled to the work, but berlag been enabled by the liberal aestane of a frend to print the TIIT OF THE CELTA, in the DEVANAGIGI Character, In addition to Schlegel's Latio Version, it was found imprachcable to comprise the above tract also, within the Armuts assigned to the work The object however, of its pablication here, Is answered by the nosertion of the precedog E«say J.G BANGALORE, January 28, 1943

·TO
GENERAL M. CUBBON,
COMMISSIONEK FOR THE GOVERNMENT OF THE TERRITORIES
OF H H THE KAJAH OP MYSURE
This Hition of the Bhagavnt-Greta;
JS
RESPECTFULLY INSCRIBID,
TIC EDITOR

·APPENDIX:
BHAGAVAT-GEETA,
ID 261
ΘΕΣΠΕΣΙΟΝ ΜΥΕΛΟΣ,
SITE
ALMI. KRISHNAE ET ARJUNAE
COLLOQUIUM
DE REBUS DIVINI'S,
BHARATEAE EPISODIUM
Trxism Berengust,
ET INTERPRETATIONEM DATINAN
ADSECIT
AUGUSTUS GUILELMUS A SCHLEGEL
KEPRINTED FROV TIF EDITION 1 LR19117D AT BOUSIN MDCCCXS11

·APPENDIX. maraamannawwamre THE BHAGAVAT-GEETA. LECTURE I. ॥ डो॥ अन्ये च बहवः शूरा मदर्थे त्यत्नजीविताः। ॥ धृतराष्ट्र उवाच॥ नानाशलपहरणाः सर्वे युद्धविशारदा॥5॥ धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । अपर्याप्तं तदस्माकं वलं भीमाभिरक्षितं । मामकाः पाण्डवाश्चैव किमकुर्वत संजय ॥ ९॥ | पर्याप्तं त्विदमेतेषां वलं भीमाभिरक्षितं ॥१०॥ अयनेषु च सर्वेषु यथाभागमवस्थिताः ॥संजय उवाच॥ भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥११॥ दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । तस्य संजनयन् हर्ष कुरुवृदः पितामहः । आचार्यमुपसंगम्य राजा वचनमब्रवीत् ॥ २ ॥ सिंहनादं विनद्योःश दनौ प्रतापवान॥१२॥ | पश्यैतां पाण्डुपुत्राणामाचार्य महतों चमूं। ततः शहाश्च भेर्यश्च पणवानकगोमुखाः। यूढां द्रुपदयुत्रेण तव शिष्येण धीमता ॥३॥ सहसैवाभ्यहन्यन्त स शब्दम्लुमुलो ऽभवत्॥१३॥ अच शूरा महेवासा भीमार्जुनसमा युधि । ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थिती। युयुधानो विराटश्च द्रुपदश्च महारथः ॥ ४ ॥ माधवः पाण्डवश्चैव दिव्यौ शड्डौ प्रदध्मतुः॥१४॥ पृएकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पाञ्चजन्यं हपीकेशो देवदत्तं धनंजयः। | पुरुजित् कुन्तिभोजश्च शैव्यश्च नरपुंगवः ॥ ५ ॥ पौण्ड दनी महाराव भीमकर्मा वृकोदरः॥१५॥ युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः। सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः॥६॥ नकुलः सहदेवश्च सुघोषमणिपुष्प को ।। १६ ।। अस्माकं तु विशिष्टा ये तान निबोध द्विजोत्तम। काश्यश्च परमेष्वासः शिखण्डी च महारथः । नायका मम सैन्यस्य सज्ञा तान् नवोमि नधृष्टद्युमनो विराटश्च सात्यकिश्चापराजित ॥१५॥ भवान् भीष्म कर्णश्च कृपञ्च समितिजयः। द्रुपदी द्रौपदेयाश्च सर्वशः पृथिवीपते । अश्वत्यामा विकर्णश्च सौमदशिलथैवं च ॥८॥ सौभद्रश्चनहावाजाशाह्यान्द भुपृथक्पृथक्॥१८॥ I ·2 Appendir. सघोपोधार्तराष्ट्राणां हदयानिध्यदारयत्। नकांक्षे विजय कृष्ण न च राज्यं सुखानि च । नभश्च पृधियों चैव तुमुलो व्यनुनादयन् ॥ १९॥ किंगोराज्येनगोविन्दकिंभोग पितेनवा ॥२२॥ अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः। येषानर्थे काक्षितं नो राज्यं भोगाः सुखानिच। प्रवृत्ते शस्लसपाते धनुरुद्यम्य पाण्डवः ॥ २० ॥ त इमेऽवस्थितायुद्धेप्राणांत्य स्वाधिनानिच ॥३३॥ हृषीकेशं तदा थाक्यमिदमाह नहीपते। आचार्याः पितरः पुचास्तथैव च पितामहाः, सेनयोरुभयोर्मध्ये रथं स्थापय ने ऽच्युत ॥ २९॥ मातुलान्वशुरापोवान्याला संवन्धिनस्ता॥३४ यावदेतान निरीक्षे ऽहं योहकामानव स्थिताना एनान् न हन्तुमिच्छामिन्नतो पिगधुसूदन । कैया सह चोहव्यमसिन रणसनुद्यमे ॥ २२॥ अपिचैलोक्वराज्यसतोकिनुमही कृते ॥ ३५ ॥ योत्स्यमानानवेक्षेऽह य एते ऽव समागताः। निहत्य धाराष्ट्राननः का प्रीतिः स्वाज्जनार्दन । धार्तराष्ट्रस्य दुर्युर्युवे प्रियचिकीर्षकः॥ २३ ॥ पापमेवाश्रयेदत्तानहत्वैतानाततायिनः ॥ २६ ॥ नशानार्हा वयंहन्तुं धार्तराष्ट्रान सवान्धवान् । ॥ संजय उवाच ॥ स्वजनहिकथं हत्वा सुखिनः स्थान माधव ॥ ३७॥ एपसुनो हपोकेशो गुडाकेगेन भारत । यद्यप्येते न पश्यन्ति लोभोपहतचेतसः। सेनयोक्षयोर्मध्ये स्थापयित्वा रथोत्तम ॥२४॥ कुलक्षयकृतं दोपं मित्रद्रोहे च पासक ॥३८॥ भोप्नद्रोणप्रमुखतः सर्वेषां च महीक्षितां । कथ न ज्ञेयमस्माभिः पापादसान्निवनितु । उवाचपार्थपश्यैतानसमवेनानकुरूनइति ॥२५ ॥ वापश्यस्थिनान् पार्थ-पितॄनअवपितामहान। कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । कुलक्षयकृतं दोपं प्रपश्यद्भिर्जनार्दन ॥३९॥ आचार्यान् मातुलान भ्रातृन पुत्रान् पौचान राखी धर्मे नटे कुलं शास्त्रमधर्मो ऽभिभवत्युत ॥ ४० ॥ स्तथा ॥ २६॥ अधर्माभिभवात् कृष्ण प्रदुष्यन्ति कुलखियः । श्वशुरान् मुहदश्चैव सेनयोरुभयोरपि। रतीषु दुष्टासु वाष्र्णेय जायते वर्णसंकरः॥४१॥ तानसमीक्ष्यसकौन्तेय सर्वान्वधूनवस्थितान्॥२॥ सकरो नरकायैव कुलघ्नानां कुलस्य च । कृपचा परयाविष्टो निषीदनिदमनवीत्। पतन्तिपितरो टेषांलुप्त पिण्डोदकक्रियाः॥४२॥ ॥'अर्जुन उवाच ॥ दोषैरेतैः कुलन्नानां वर्णसकरकारकै उत्साद्यन्तेजातिधर्माःकुलधर्माचशाश्वताः॥४२॥ दृष्ट्वेम वजन कृष्ण युयुत्सु समुपस्थित ॥ २८ ॥ सीदन्ति नम गात्राणि मुख च परिशुष्यति । उत्सबकुलधर्माणां मनुष्याणां जनार्दन । वेपथुश्च शरीरे ने रोमहर्पश्च जायते ॥ २९॥ नरके नियत वासो भवतीत्यनुशुश्रुम ॥ ४ ॥ गाण्डीवं ससते हलात् त्वक चैव परिदह्यते । अहोवत महत् पापं कर्तुं व्यवसिता वयं । न च शक्तोम्यवस्थातुनमतीव च मेमनः ॥ ३० ॥ यदाज्यसुखलोभेन हन्तुं खजनमुद्यताः॥ ४५ ॥ निमित्तानि च पश्यामि विपरीतानि केशव । | यदि मामप्रतीकारमशस्त्र शस्लपाणयः। न च थेयोऽनुपश्यामिहत्वा स्वजनमाहवे ॥३१॥धानराना रणे इन्युस्तन्मे क्षेमतरं भवेत् ॥४६॥ .

·Appendir.
अविनाशि तु दिदि येन सर्वमिदं ततं !
आश्चर्यवचैनमन्या शृणोति
विनाशमव्ययस्यास्यनकश्चित् कर्तुमर्हति ॥१७॥ युवाप्येनं वेद.न चैव फश्चित् ॥२८॥
अन्तवन्त इमे देहानित्यस्योक्ता शरीरिणा। देही नित्यमवध्यो ऽयं देहे सर्वस्य भारत
अनाशिनोऽप्रमेयस्थतस्माद्युध्यस्खभारत॥१८॥ तत्मात्सर्वाधिभूतानि नत्वं शोचितुमर्हसि॥३०॥
य एनं येत्ति हन्तारं यश्चैनं मन्यते हतं । स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
उभौतौनविजानीतोनायंहन्तिनहन्यते ॥ १७॥ धादियुद्धाच्छेयोऽन्यत्क्षत्रियस्यनविद्यतेगा३॥
न जायते म्रियते वा कदाचिन्
| यदृच्छया चोपपन्न वर्गहारमपावृतं ।
नायं भूत्वा भविता वा न भूयः। सुखिनःक्षत्रियाम्पार्थ लभन्ते युद्धमीदृशं ॥ ३२ ॥
अजो नित्यः शाश्वतो ऽयं पुराणो
अथ चेत् त्वमिम.धयं संग्रामं न करिष्यसि ।
न हन्यते हन्यमाने शरीरे ॥२०॥ ततःखधर्मकीर्तिचहित्वापांपमवाप्स्यसि ॥३३॥
वेदाविनाशिनं नित्यं य एतमजमव्ययं । अकोति चापि.भूतानि कथयिष्यन्ति तेऽव्ययां।
कथं स पुरुषः पार्थ कं घातयति.हन्तिकं ॥२९॥ संभावितस्य चाकोतिर्मरणादतिरिच्यते ॥३४ ।।
बामांनि जीर्णानिन्यथा विहाय
भयारणाटुपरनं मस्यन्ते त्वां महारथाः ।
नवानि गृण्हाति नरोऽपराणि । येषां चत्वं बहुमतो भूत्वा यास्यसि लाघवं ।। ३५॥
तथा शरीराणि विहाय जोर्णान्य | अवाच्यवादांश्च वहन वदिष्यन्ति तवाहिताः।
अन्यानि संयाति नवानि देही ॥२२॥ निन्दन्तस्तव सामर्थ्य ततो दुःखतरं नु कि॥३६॥
नैनं छिन्दन्ति शखाणि नैनं दहति पावकः । | हतो वा प्राप्स्यसि खंग जित्वा वा भोक्ष्यसे महीं।
न चैन क्लेदयन्यापी न शोषयति नारुतमा २३॥ तस्मात्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥ ३७॥
अछेद्योऽयमदायो ग्यमक्लेद्यो ऽशोध्य एव च। सुखदुःखे समे कृत्वा लाभालाभी जयाजयो ।
नित्यः सर्वगतः स्थाणुरचलो अयं सनातनः॥ २४॥ ततो युद्धाय युज्यख नैवं पापमवाप्स्यसि ॥३८॥
अव्यक्तो ऽयमचिन्त्यो ऽयमविकार्यो ऽयमुच्यते। एषा ते भिहिता सांख्ये वुहियोगे विमां शृणु ॥
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २५ ॥ बुध्या युक्तो यया पार्थ कर्मवन्धं प्रहास्यसि ॥ ३० ॥
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतं । नेहाभिकमनाशो ऽस्ति प्रत्यवायो न विद्यते ।
तथापि त्वं महावाहो नैनं शोचितुमर्हसि ॥२६ ।। स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥४० ॥
जातस्य हि धृचो मृत्युर्व जन्म मृतस्य च । व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
तस्मादपरिहार्वे र्थे न त्वं गोचितुमईसि ॥ २७॥ वजशाखा धनन्ताश्चबुइयोऽव्यवसायिनां ॥४९॥
अव्यतादीनि भूतानिव्यक्तमध्यानि भारत । चामिमां पुष्पितां वाचं प्रवदन्त्य विपश्चितः।
भव्यतनिधनान्येव तत्र का परिदेवना ॥२८॥ वेदवादरताः पार्थ नान्यदलोति वादिनः॥४२॥
आश्चर्यवत् पश्यति कश्चिदेनम्
कामात्मानः स्वर्गपरा र्जन्मकर्मफलप्रदां।
आश्चर्यवद्वदति तथैव चान्यः । कियाविशेपवजला भोगैश्चर्यगति प्रति ॥ ४३ ॥

·5 .. Apprndir. भोगैश्वर्यप्तसतानां तचापहतचेतसां । 'यः सर्वत्रानभिमेहसत्ता प्राप्य शुभाशुभ। व्यवसायात्मिकाबुदिसनाधीनविधीयते ॥४४॥ नाभिनन्दतिन देएि तस्य प्रज्ञा प्रतिष्ठिता ॥५॥ वैगुण्यत्रिपया पेश गिगुण्यो अवार्जुन । यदा संहरते चायं कूी मानीव सर्वशः । निईन्दोनित्यगदरसोनियोंगक्षेतआत्मयान॥४५॥ इन्द्रियाणीन्द्रियार्थेश्यलयप्रज्ञाप्रतिष्ठिता॥५८॥ यावानर्थ उद्याने सर्वतः संप्लुतोदके। पिपया विनिवर्तन्ते निराहारख देहिनः। तापान सर्वेषु पेदेप ब्राह्मणख विजानतः॥४६॥ रसबर्ज रसो ऽप्यस्य परं दृष्ट्वा निवर्तते ॥५८ ।। कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । यततो ह्यपि कौन्तेय पुरुपस्य विपश्चितः। गा कर्मफलहेतुर्भूर्मा ने सङ्गो ऽस्त्वकर्मणि ॥ ४०॥ इन्द्रियाणि प्रमायोनि हरति प्रतभं मनः॥ ६ ॥ चोगरयः कुरु कर्माणि सत्य का धनंजय। तानि सर्वाणि संयम्य युक्त आसोत मत्परः। सिंह यमियो-सनोभूदासनवयोगउच्यते ॥४८॥ वगेहियस्थेन्द्रियाणितस्यप्रज्ञाप्रतिष्ठिता॥६१ ॥ दूरेण ह्यवरं कर्म वुद्धियोगाइगंजय । ध्यायतो विषयान पुंसः सङ्गपूपजायते। बुरे शरणनन्विच्छ कृपणाः पालहतवः ॥ ४६॥ सवात्संजायतेकामकामातक्रोधोऽभिजाय॥६२॥ बुद्धियुक्तो महातीर उसे सुक्तटुप्ठते । कोधादयतिसंमोहममोहात स्मृतिविभ्रमः। तस्माद्योगाय युज्यख योगः कर्मसु कौशलं॥५०॥ स्मृतिनंगा दुहिनाशोबुद्धिनाशात्प्रणश्यति ॥६३॥ कर्मजं बुद्धियुक्ता हि फलं त्याचा मनीषिणः । रागद्देषवियुक्तस्तु विषयानिन्द्रियेअरन्। जन्नबन्धविनिर्मुलाः पदं गच्छन्त्यनानव ॥५१॥ आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।६४॥ यदा ते मोहकलिलं बुद्धितितरिष्यति । प्रसादे सर्वदुःलानां हानिरस्थोपजायते । नदा गन्तासि निर्वेदं थोतव्यस्य श्रुतस्यच ॥५२॥ प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते ॥६५॥ युतिविप्रतिपना ते यदा स्थास्यति निश्चला। नास्ति बुद्धिरयुक्तस्य न घायुक्तस्य भावना। समाधावचला युशिलदायोगमवाप्स्यसि॥५३॥ न चाभावयतः शान्तिरशान्तस्य कुतः सुखं॥६६॥ इन्द्रियाणां हि चरतां यन्मनो ऽनुविधीयते। ॥ अर्जुन उवाच ॥ तदस्य हरति प्रज्ञां वायुविमिवाम्भसि ॥६७ ॥ स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव । तस्माद्यस्य महावाहो निगृहीतानि सर्वशः। स्थितधीः किं प्रभात किमासोत व्रजेत किं॥५४॥ इन्द्रियाणोन्द्रियार्थेभ्यस्तस्यप्रशप्रतिष्ठिता।६८॥ या निशा सर्वभूतानां तस्यां जागति संयमी। ॥ श्रीभगवानुवाच ॥ यस्यांजाग्रतिभूतानिसानिशापश्यतोमुनेः॥६६ ॥ प्रजहानि यदा कामान् सर्वान् पार्थ मनोगतान। आर्यमाणमचलप्रतिछं अ आत्मन्येवात्मना तुस्थितप्रज्ञसदोच्यते॥५५॥ समुद्रमापः प्रविशन्ति यत्। M. दुःखेष्वनुहिग्नमुनाः सुखेषु विगतस्पृहः । तहत् कामा य प्रविशन्ति सर्व वीतरागभयक्रोधःस्थितधी निरच्यते ॥५६ ॥ स शान्तिनाप्नोति न कामकामो ॥ ७० ॥ 2

·6
.-..------
.
Appendix.
विहाय कामान् यः सर्वान् पुमांश्चरति निःस्पृहः। सहयज्ञाः प्रजाः सृष्ट्वा पुरावाच प्रजापतिः।
निर्ममोनिरहंकार सशान्तिमधिगच्छति ॥७॥ अनेनप्रसविष्यध्वमेषवो स्त्विष्टकामधुक् ॥१०
एषा ब्राह्मो स्थितिःपार्य नैनां प्राप्य विमुह्यति। देवान् भावयतानेन ते देवा भावयन्तु वः ।
स्थित्वास्थामन्तकाळे ऽपिब्रह्मनिर्वाण मृच्छति परस्परं भावयन्तायेयः परमवाप्स्यथ ॥११॥
॥७२॥ इरान् भोगानहिवोदेवादास्यन्तेयज्ञभाविताः ।
इतिथीभगवद्गीतासांख्ययोगोनामद्वितीयोध्यायः नैर्दतानप्रदाश्रुभ्यो यो भुके लेन एव सः॥१२॥
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्विषैः ।
LECTURE III.
भुञ्जनेनेत्वघंपापायेपचन्त्यात्मकारणात् ॥ १३ ॥
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभपः।
॥ अर्जुन उवाच ॥ यज्ञाद्भवति पर्जन्यो यज्ञ कर्नसमुद्भवः॥१४॥
कर्म ब्रह्मोद्भवं विदि ब्रह्माक्षरसमुद्भवं ।
ज्यायसी चेत् कर्मणले मागा बुद्धिर्जनार्दन ।
तस्मात् सर्वगतं ब्रह्म नित्यं यझें प्रतिष्ठितं ॥१५॥
ततकिंकर्मणिघोरेमांनियोजयनिकेशव ॥२॥ एवं प्रवर्तितं चक्र नानुवर्तयतीह यः।
ब्यामिणैव वाक्येन बुद्दिमोहयसीव मे। अघायुरिन्द्रियारामोमोघपार्थसजीवति॥ १६ ॥
तदेकं वद निश्चित्य येन थैयो ऽहमीभुयां॥ २॥ यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः
॥ थीभगवानुवाच ॥
आत्मन्येव च संतुष्टस्तस्य कार्य न विद्यते ॥ १७ ॥
लोकेमिनदिविधानिष्ठापुराप्रोन्नामयानघ ।
नैव तस्य कृतेनार्यो नाकृतेनेह कश्चन ।
ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनां ॥३॥ न चास्य सर्वभूतेषु कश्चिदर्थव्यपथथः ॥ १८ ॥
न कर्मणामनारम्भानवान्यं पुरुषो ऽनुते ।
तस्मादसक्तः सततं कार्य कर्म समाचर ।
न च सन्यसनादेव सिद्धि समधिगच्छति॥ ४ ॥
असतो ह्याचरन्कर्मपरनामोतिपूरुषः ॥ १८ ॥
न हि कश्चित् क्षणमपि जातु तिष्ठत्वकर्मकृत् ।
कर्मणैव हि संसिदिमास्थिता जनकादयः ।
कार्यते हायशः कर्म सर्वः प्रकृतिजैर्गुणैः॥५॥
लोकसंग्रहनेवापि संपश्यन् कर्तुमर्हसि ॥ २० ॥
कर्नेन्द्रियाणि संयम्य व आस्ते मनसा त्मरन् ।
यद्यदाचरति श्रेष्ठतत्तदेवेतरो जनः ।
इन्द्रियार्थानविदामामिष्याचार सउच्यते ॥६॥ स यत् प्रमाणं कुरुते लोकलदनुवर्तते ॥२१॥
यम्त्विन्द्रियाणि मनमा नियम्यारभते ऽर्जुन। न मे पार्थास्ति कर्तव्यं विपु लोकेषु किंचन ।
कर्मेन्द्रियैः कर्मयोगमसनः स विशिष्यते ॥ १॥ नानवाप्तमवाप्तवं वर्त एव च कर्मणि ॥ २२ ॥
नियतं कुरु कर्म त्व कर्म ज्यायो कर्मणः । यदि ह्यई न वर्तेय जातु कर्मण्यतन्द्रितः ।
गरीरयात्रापि च ते न प्रसिध्येदकर्मणः ॥ ८॥ . मम वर्मानुवर्तन्ते मनुष्याः पार्थ सर्वगः ॥२२॥
यज्ञार्यात् कर्मणो ऽन्यत्र 'लोको ऽयं कर्मचन्धनः। उत्सोदेयुरिमे लोका च कुर्या कर्म घेदहें।
तय कर्म कौन्तेय मुक्तमङ्गः समाचर ॥5॥ संकरस्यचकतासामुपहन्यानिगा प्रजाः ॥ २४ ॥

·7 Appendir. सक्ती कमण्यविदांसो यथा कुर्वन्ति भारत । धूमेनावियते वन्हियथादर्शो मलेन च । कुर्यादिद्वालयागतांत्रिकोपलोकसंग्रहं ॥ २५ ॥ यथोवेनावृतो गर्भस्तथा तेनेदमावृतं ॥ ३८॥ न बुद्धिभेदं जनयेद ज्ञानां कर्मसगिनां । आवृतं ज्ञानमेतेन ज्ञानिनो नित्ववैरिणा। जोषयेत्सर्वकर्माणिविद्वानयुक्त समाचरन् ॥२६॥ कामरूपेण कौन्तेय टुप्पूरेणानलेन च ।। ३६ ।। प्रकृते नियमाणानि गुणैः कर्माणि सर्वशः । इन्द्रियाणि मनो बुद्धिरशाधिष्टानमुच्यते। अहवारविमूढात्मा कर्ताक्षमिति मन्यते ॥२७॥ एतैर्विमोहयत्येप ज्ञानमावृत्य देहिनं ॥ ४० ॥ तत्ववित् तु महाबाहो गुणकर्मविभागयो। तस्मात् त्वमिन्द्रियाण्यादौ नियन्य भरतर्षभ । गुणा गुणेषु पर्तन्त इनि मत्वा न सज्जते ॥२८॥ पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनं ॥ ४१ ॥ प्रकृतेर्गुणसंनूढाः सज्जन्ते गुणकर्मसु । इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः पर मनः । नानकृत्वविदोनन्दान्कृत विनविचालयेनार ननसल परा बुडियो बुद्दे परतल सः ॥ ४२ ।। मपि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । एवं बुद्दे पर वुध्वा संसभ्यात्मानमात्मना । निसशोर्निर्ममो भूत्वा युध्यख विगतज्वरः ॥३०॥ जहि शत्रु महावाहो कॉमरूपं दुरासद ॥ ४३ ॥ ये मे मनमिदं नित्यमनुतिरान्ति मानवाः । इतिथीभगवद्गीता कर्मयोगोनामटतीयोऽध्यायः यहायन्तोऽनम्न्यन्तोमुच्यन्तेते पि कर्मभिन॥२९॥ ये त्वेतदभ्यतयन्तो नानुनिष्ठन्ति मे मत । LECTURE V. सर्वज्ञानविमूढांतान विधि नष्टानचेतसा ॥३२॥ सदृश चेएते खस्याः प्रकृतेर्ज्ञानवानपि । ॥ श्रीभगवानुवाच ॥ प्रकृतियान्तिभूतानिनियहकिंकरिष्यति ॥४३॥ इमं विवस्वते योगं प्रोक्तवानहमधयं । इन्द्रियन्द्रियस्वार्थे रागद्देयो व्यवस्थितौ । विवस्वान् मनवे प्राहं मनुरियाकवे ब्रवीत् ॥१॥ नयोनेवशमागच्छेत् ती ह्यस्थ परिपन्यिनौ॥३४॥ एवं परपराप्राप्तमिम राजर्षयो विदुः । थेयान् वधर्मो विगुणः परधर्मात् खनुष्ठितात्। स कालनेह महता योगो नष्टः परंतप ॥२॥ स्वधर्म निधन थेयः परधर्मो भयावहः ॥ ३५ ॥ स एवायं मया ते ऽद्य योगः प्रोक्तः पुरातनः । भक्तो ऽसि मे सखा चेति रहर ह्येतदुत्तमं ॥३॥ ॥ अर्जुन उवाच ॥ ॥ अर्जुन उवाच ॥ अथ केन प्रयुक्तो ऽय पापं चरति पूरुषः । अपरं भवतो जन्म पर जन्म विवस्वतः। | अनिच्छन्नपिवाफ्यवलादिवनियोजितः ॥३६॥ कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति। ४ ।। श्रीभगवानुवाच ॥ ॥ श्रीभगवानुवाच ॥ काम एप क्रोध एप रजोगुणसमुद्भवः। बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । महामनी महापामा वियनामिह वैरियं ॥३७॥ नान्यहं वेद सर्वाणि नवं वेत्य परंतप ॥ ५ ॥ .

·8
।
Appendir.
अजोऽपिसन्नव्ययात्माभूतानामीश्वरोऽपिसन। निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
प्रकृति खामधिष्टाय सभवाम्यात्ममायया ॥६॥ शारीरोवलंकर्मकुर्वन्नामोतिविल्विषं ॥ २१॥
यदा यदा हि धर्मस्य सानिर्भवति भारत। यदृछालाभसंतुष्टो द्वन्दातीतो पिमरः ।।
अभ्युत्थाननधनस्य तदायान सृजास्यह ॥ ७ ॥ समः सिहायसिधौ च कृत्वापि न निवध्यते।।२२।।
परित्राणाय साधूनां विनाशाय च दुःकृतां । गतसहस्य मुहंस्त्र ज्ञानावस्थितचेतसः।।
धर्मसस्थापनार्थाय समवामि युगे युगे । यज्ञायाचरतः कर्म सम प्रविलीयते ॥ २३ ॥
जन्म कर्म च मे दिव्यमेव यो वेनि तत्वतः ब्रह्मार्पणं ब्रह्म हवियागी ब्रह्मणा ।
त्यस्का देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥६॥ ब्रह्मोव तेन मन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥
वीतरागभयोधा मन्मया मामुपाश्रिताः । दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ववो जानतपसा पूता भदावमागताः ॥ १० ॥ ब्रह्मानायपरे यज्ञ यज्ञेनेकोपजुहति ॥ २५ ॥
ये यथा मां प्रपद्यन्ते तालथैव भजाम्यहं । थोवादोनोन्द्रियाण्यन्ये संयमाग्रिप जुद्धति।
मम वानुवर्तन्ते ननुप्या. पार्थ सर्वशः ॥ ११ ॥ शब्दादोनविषयानन्ये इन्द्रियामिपुजुइति॥२६॥
कान्तः कर्मणां सिदि यजन्तइहं देवताः । सर्वाणीन्द्रियकर्माणि प्राणपाणि चापरे।
क्षिप्रहिमानपेलोनिविर्भवतिकामगा ॥ १२॥ आत्मसंयमयोगानौ जुइति ज्ञानदीपिते ॥२७॥
चातुर्वण्यं मया दृष्टं गुणकर्मविभागशः।
द्रव्ययज्ञातपोचज्ञा योगयज्ञालथापरे ।
तस्य कर्तारमपि मां विध्यकार्तारमव्यय॥ १३ ॥ | स्वाध्यायज्ञानयज्ञाच यतयः संशितनताः॥२८॥
न मां कर्माणि लिम्पन्तिन मे कर्म फले स्पृहा | अपाने गुहति प्राणं प्राणे ऽपानं तथापरे।
इतिमा यो भिजागातिकर्मभिनसवध्यते॥ १४॥ प्राणापानगती सध्या प्राणायामपरायणाः॥२८॥
एवं ज्ञात्वा कृतं कर्म पूँधैरपि मुमुक्षुभिः । अपरे गिवताहाराः प्राणान् प्राणेषु जुवति।
कुरु कर्मैच तसात् त्व पूर्धेः पूर्वतरं कृतं ॥ १५ ॥ सर्वे ऽप्येते यज्ञविदो यज्ञक्षपितकल्मपाः ॥३०॥
कि कर्म किमकर्मेति कवयो ऽन्यत्र मोहिताः। यज्ञशिष्टामृतभुजो यान्तिब्रह्म सनातनं ।
तननेकर्मप्रवक्ष्यामियग्ज्ञात्वामोक्ष्यसे शुभात्॥१६॥ नायंलोकोऽस्त्ययज्ञस्यकुतोऽन्याकुरसत्तम||२१||
कर्मणो यपि बोहव्य बोहव्यं च विकर्मणः । एव वविधा यज्ञा वितता ब्रह्मणो मुखे।
अकर्मणच बोधव्वं गहना कर्मणो गतिः ॥ १७॥ कर्मजाविदितानसनिवज्ञात्वाविमोक्ष्यसे॥३२॥
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। श्रेयान द्रवमयाद्यज्ञाज्ञानयज्ञः परंतप ।
सयुद्धिमानमनुष्वेपुनयुक्त कृत्स्नकर्मकृत् ॥ १८॥ सर्व कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।। ३३ ॥
यस्य म समारंभा: कामसकल्पवर्जिताः। तदिदि प्रणिपातेन परिप्रश्नेन सेवया।
जानामिदग्धकर्माणतमा पण्डितंयुधाः।। २९॥ उदिक्ष्यन्तिने ज्ञानं शानिन्तत्वदर्शिनना ३३ ॥
त्य फा कर्मपालाम नित्यस्तो निराययः । यज्ञात्वा न पुनर्मोहगेल यास्यसि पाण्डव ।
कर्मण्यभिप्रवृत्तोपिनेकिंचित्करोनिसः ॥२०॥ .येन भूनान्धशेषेण प्रक्ष्यस्थात्मन्यो मयि ॥२५॥

·9 Appendir. अपि चेरसि यापेभ्यः सर्वेभ्यः प्रापकत्तमः। यत् सांख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । सर्व ज्ञानप्लवेनैव वृजिनं संतरिष्यसि ॥ ३६॥ एकसांख्ययोगचयपश्यनिसपश्यति ॥ ५ ॥ यथैधांति समिहो निमसाकुरुते ऽर्जुन। संन्यासत्तु महाबाहो दुःखमाप्नुमयोगतः। ज्ञानाग्निः सर्वकर्माणि भमसारकुरुते तथा॥३७॥ योगयुक्ता मुनिझ नचिरेणाधिगच्छति ॥ ६ ॥ न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। योगयुक्तो विशुद्वात्मा विजितात्मा जिनेन्द्रियः। तत्स्वगयोगसंसिरकारलेमात्मनिविन्दति ॥३८॥ सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥ अशावांल्लभते ज्ञानं तत्परः संचतेन्द्रियः। नैव किंचित् करोमोति युक्तो मन्येत तत्ववित्। ज्ञानलध्वापरांशान्तिमचिरेणाधिगच्छति ॥३९॥ पश्यन शृण्वन स्पृशन जिघनश्नन् गच्छन खरन् अज्ञवायदधानश्च संशयात्मा विनश्यति । वसन्॥८॥ नायलोकोलिनपरोनसुखंसंशयात्मनः ॥ ४० ॥ प्रलपन विसृजन गृह्णन्मियन निमिषन्नपि । योगमन्यलकर्माणं ज्ञानसंनिसंशयं। इन्द्रियाणीन्द्रिय वर्तन्त इति धारयन् ॥ ८ ॥ आत्मवन्तं न कर्माणि निवभन्ति धनंजय ॥४१॥ ब्रह्मण्याधाय कर्माणि सतें त्यक्षा करोति यः। तस्मादज्ञानसंभूतं हास्थं ज्ञानासिनात्मनः। लिप्यते न स पापेन पद्मपवमिवाम्भसा ॥१०॥ वित्वैनं संगबन्योगमानिष्ठोत्तिष्ठ भारत॥ ४२ ॥ कायेन मनसा बुद्या केवलैरिन्द्रियैरपि । इतिश्रीभगवद्गीता ज्ञानयोगोनामचतुर्थी योगिनः कर्म कुर्वन्ति सत्य कात्मशुद्धये ॥११॥ sध्यायः युक्त कर्मफलं त्य,क्का शान्तिमामोति नैष्टिकों। फले सनो निबध्यते ॥१२॥ 'LECTUNE V. सर्वकर्माणि मनसा संन्यस्याले सुखं वशी। नवहारे पुरे देहो नैव कुर्वन न कारयन् ॥ १३॥ ॥ अर्जुन उवाच ॥ न कर्टत्वं न कर्माणि लोकस्य सृजनि प्रभुः। संन्यासं कर्मणां कृष्ण पुनर्योग, च शंससि । न कर्मफलसंयोग स्वभावस्तु प्रवर्तते ॥ १४ ॥ यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चित ॥ ९ ॥ नादत्ते करसचित् पापं न चैव सुरतं विभुः। अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ १५॥ ॥ श्रीभगवानुवाच ॥ ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । सन्यासः कर्मयोगश्च निन्थेयसकरावुभौ। नेपामादित्यवज्ञान प्रकाशयति तत् परं ॥१६॥ नयोस्तु कर्मसंन्यासात कर्मयोगो विशिष्यते ॥२॥ तबुझ्यस्तदात्माननिष्ठालत्परायणाः। ज्ञेयः स नित्यसंन्यासो यो न देटि न काहति! निईन्दोधिमहाबाहोमुबन्धातप्रमुच्यते ॥ गत्ययुनरावृत्तिं ज्ञाननिषूतकल्मपाः ॥१७॥ सांख्ययोगो पृथवाला प्रपदन्ति न पण्डिताः। विद्याविनयसपने ब्राह्मणे गवि हस्तिनि । एकमप्यास्थितः सम्यगुभयोविन्दते फलें ॥ ४ ॥ शुनि चैव अपाके च पण्डिताः समदर्गिना१८॥ ---me-Nar- अयुक्तः काम १ ·10 Appendir. इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। यं संन्यासमिति प्राजयोग तं विद्धि पाण्डव । निर्दोषहिसमंब्रह्मतस्माद्ब्रह्मणितेस्थिताः॥१९॥ न झसंन्यससंकल्पो योगो भवति कश्चन ॥२॥ न प्रहष्येत् प्रियं प्राप्य नोविजेत् प्राप्य चाप्रिया आरुरुक्षोर्मुनेोग कर्म कारणनच्यते । - स्थिरबुद्धिरसंमूढो ब्रह्मविद्वाणि स्थितः॥२०॥ योगारूढस्य तस्यैव शमः कारणमुच्यते ॥३॥ वाह्यस्पष्वसत्तात्मा विन्दत्यात्मनि यत् सुखं। यदा हि मेन्द्रियार्थेषु न कर्मखनुपज्जते । सब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ २१॥ सर्वसंकल्पसंन्यासी योगारूढलदोच्चते ॥ ४ ॥ येहि संपर्शजा भोगा दुःखयोनय एव ने। उहरेदात्मनात्मानं नात्मानमवसादयेत्। आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ २२॥ आनेव स्यात्मनो वन्धुरात्मैव रिपुरात्मनः॥५॥ शनोतीहैव यः सोढं प्राक् शरीरविमोक्षणात्। वन्धुरात्मात्मनलस्य येनात्मवात्मना जिनः। कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः॥२३॥ अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६ ॥ योन्त सुखोज्न्तरारामस्तधान्तज्योतिरेव यः। जितात्मनः प्रशान्तस्य परमात्मा समाहितः । सयोगीब्रह्मनिर्वाणबह्मभूतोधिगच्छति ॥२४॥ गीतोष्णसुखदुःखेष तथा मानापमानयोः।। लभन्ते ब्रह्मनिर्वाणामृषयः क्षोणकल्मषाः। ज्ञानविज्ञानमात्मा कूटस्थो विजितेन्द्रियः। |छिनद्वैधा यतात्मानःसर्वभूतहिते रताः॥ २५ ॥ युक्त इत्युच्यते योगी समलोष्टाशकाञ्चनः॥८॥ कामक्रोधवियुक्तानां यतीनां यतचेतसां । सुहन्मित्रायुदातोनमध्यस्थ व्यवन्धुषु । अभितो ब्रह्मनिर्वाण वर्तते विदितात्मनां ॥९॥ साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥६॥ स्पर्शान् कृत्वा बहिर्वाह्यांचाश्चैवान्तरे ध्रुवो। योगी युञ्जीत सततमात्मानं रहसि स्थितः। प्राणापानौसमौकृत्वानासाभ्यतरचारिणौ ॥२०॥ एकाको यतचित्तात्मानिरीशोरपरिग्रहः ॥१०॥ यनेन्द्रियमनांबुद्धिर्मनिक्षिपरायणः । शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। विगतेच्छाभयकोधोयूसदामुक्तएवसः ॥ २८ ॥ नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरं ॥१९॥ भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरं । तत्रैका मनः कृत्वा यतचित्तेन्द्रियक्रियः। सुदंसर्वभूतानांज्ञात्वामांशान्तिमृच्छति ॥२९॥ उपविश्यासने युंज्याद्योगनात्मविशुद्धये ॥ १२ ॥ इतिथीभगवद्गीता कर्मसंन्यासयोगोनाम | समं कायशिरोनीवं धारयनचल स्थिरः। पञ्चमोऽध्यायः सप्रेक्ष्यनासिकाग्रंखदिशश्चानवलोकयन् ॥१३॥ प्रशान्तात्मा विगतभोर्ब्रह्मचारिबने स्थितः मनः सवय मच्चित्तो युक्त आसोत मत्परगा१४॥ युञ्जनेवं सदात्मान योगी नियतमानसः । ॥ श्रीभगवानुवाच ॥ शान्ति निर्वाणपरनां मसंस्थामधिगच्तिरि॥ अनायितः कर्मफलं कार्य कर्म करोति यः । नात्यश्नतस्तु योगो तिन चैकान्तमनश्नतः। ससंन्यासोचयोगीचननिरग्निर्नचाक्रियः॥१॥ न चातिखमशीलस्य जायतो नैव चार्जुन ॥१६॥ Mar-v-me- LECTURE VI. .

·11
.
Appendix.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । आत्मौपम्येन सर्वत्र समं पश्यति यो ऽर्जुन ।
चुनखमायवोधस योगो भवति दुःखहा ॥१७॥ सुखवायदिवादुःखसयोगीपरमोमतः॥ ३२ ॥
यदा पिनियतं चित्तमात्मन्येवावतिष्ठते ।
॥ अर्जुन उवाच ॥
निम्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥१८॥
यथा दीपो निवातस्थो नेते सोपमा स्मृता।
योऽयं योगस्त्वया प्रोतः साम्येन मधुसूदन ।
योगिनी चतचित्तस्य युञ्जतो योगमात्मनः ॥१५॥ एतस्याहंनपश्यामिचञ्चलत्वात्स्थितिस्थिरां॥३३॥
यत्रीपरमते चित्तं निरुई योगसेवया। चञ्चलं हि मनः कृष्ण प्रमाथि बलवदृढं।
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥२०॥ तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करं ॥ ३४ ॥
सुखमात्वन्तिकं यत्तददियाघमतीन्द्रियं ।
वेत्ति यत्र न चैवायं स्थितश्चलति तत्वतः ॥२१॥
॥ श्रीभगवानुवाच ॥
यं लब्ध्वा चापरं लामं मन्यते नाधिकं ततः । असंशयं महाबाहो मनो दुर्निपहं चलं ।
यझिनस्थितोनदुःखेनगुरुणापिविचाल्यते ॥२२॥ अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥३५॥
| विद्याटुःखसंयोगवियोगं योगसज्ञितं । असंयतात्मना योगो दुप्पाप इति मे मतिः।
स निश्चयेन योक्तव्यो योगो निर्विण्णचेतसा॥२३॥ वश्यात्मना तुयतताशयोऽवाप्तुमुपायतः ॥३६॥
संकल्पप्रभवान् कामांस्त्य का सर्वानशेषतः।
मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥२४॥
॥ अर्जुन उवाच ॥
शनैः शनेरुपरमेचुड्या धृतिगृहीनया।
| अयतिः थइयोपेतो योगाचलितमानसः ।
आत्मसंस्थमनं कृत्वानकिंचिदपिचिन्तयेन ॥२५॥ अप्राप्ययोगसमितिकांगतिकृष्णगच्छति॥ ३७॥
यतो यतो निश्चरति मनश्चञ्चलमस्थिरं। कचिन्नोभयविम्रएछिन्नाभूमिव नश्यति ।
ततलतो नियम्यैतदात्मन्येव वशं नयेत् ॥ २६ ॥ अप्रतिष्ठोमहावाहोविमूढोब्रह्मण-पथि ॥३८॥
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमं । एतन्मे संशयं कृष्ण छेनुमर्हस्यशेषतः।
उपैति शान्तरजसं जमभूतमकल्मषं ॥ २७ ॥
त्वदन्यः संशयस्यास्य छेत्ता न युपपद्यते ॥३॥
युञ्जनेयं सदात्मानं योगोविगतकल्मषः ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८ ॥
॥ श्रीभगवानुवाच ॥
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । पार्थ नेवेह नामुत्र विनाशलस्य विद्यते ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ २६ ॥
नहिकल्याणकृत्कश्चिदुर्गनिंतातगच्छति ॥४०॥
यो मां पश्यति सर्वच सर्व च मयि पश्यति।
प्राप्य पुण्यकृतां लोकानुपित्वा शान्यतोः समाः।
नस्याईनप्रणश्यामिसंचमेनप्रणश्यति ॥ ३० ॥
गुचीनांथोमतांगेहेयोगभ्रो भिजायते ॥ ४ ॥
सर्वभूतस्थित यो मां भजत्येकत्वमास्थितः।
अथ वा योगिनामेव कुले.भवति धीमतां।
सर्वथा वर्तमानो पि स योगो मयि वर्त॥३९॥ एतदि दुर्लभतरं लोके गम यदीगं॥ ४२ ॥

·12 षष्ठोऽध्यायः Appendir. तत्र तं बुद्धिसंयोग लभते पौर्वदैहिकं । एसो हमभु कौन्तेय प्रक्षारिस गगिसूयो। | यतते च ततो भूयः संसिहौ कुरुनन्दन ।। ४३ ॥ प्रणवा सर्ववेदेषु शब्दः खे-पौरुष नृषु ॥८॥ पूर्वाभ्यासेन तेनैव न्हियते न्ह्यवशो पि सः। पुण्यो गन्धः पृथिव्यां च तेजशासि विभावसी। जिज्ञासुरपि योगस्य शब्दब्रह्मानिवर्तते ॥ ४४ ॥ जोवनं सर्वभूतेषु तपश्चासि नखिपु॥७॥ प्रयत्नाद्यतमानस्तु योगी संशुइकिल्विषः। वीज मां सर्वभूतानां विहि पार्थ सनातन । अनेकजन्मससिस्तितो थाति परां गतिं ॥ ४॥ बुद्धिर्बुद्धिमतामसि तेजलेजखिनामहं ॥१०॥ तपखिभ्योधिकोयोगीज्ञानिभ्योऽपिमतोऽधिका वलं बलवतां चाहं कामरागविवर्जितं । कर्मिभ्यश्चाधिकोयोगीतस्माद्योगीभवार्जुन॥४६॥ धर्माविरुद्यो भूतेषु कामो रिस भरतर्षभ॥१९॥ योगिनामपि सर्वेषां मद्गतेनान्तरात्मना। येचैव सात्विका भावाराजसा स्तममाश्चये श्रद्वापानभजतेयोमांसमेयुक्ततमोमतः॥४७॥ मत्त एवेति तान विधि नं त्वहं तेषु ने मयिा॥१२॥ इतिथीभगवद्गीता आत्मसंयमयोगोनाम विनिर्गुणनविरेभिः सर्वमिदं जगत्। मोहिन नाभिजानाति मामेभ्यः परमब्धयं.॥१३॥ दैवो 'ह्येषा गुणमयो मम माया दुरत्यया। LECTURE YII मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते॥१४॥ न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमा । ॥ श्रीभगवानुवाच ॥ माययापहतज्ञाना आसुरं भावमाश्रिताः ॥१५॥ भय्यासकमनाः पार्थ योगं युजन् मदाययः। चतुर्विधा भजन्ते मां जनाः सुकतिनो ऽर्जुन । असंशयं समग्र मां यथा हास्यसि तकृण॥१॥ आनौजिज्ञासुरर्थार्थीज्ञानीचभरतर्षभ ॥ १६ ॥ | ज्ञानं ते ऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः। तेषांज्ञानी नित्ययुक्त एकभनिर्विशिष्यते।। यन्जाचा नेह भूयोन्यज्ज्ञातव्यमवशिष्यते ॥२॥ प्रियोहिज्ञानिनोऽत्यर्थमहंसचममप्रियः ॥१७॥ मनुष्याणां सहसेषु कश्चिद्यतति सिइये। उदाराः सर्व एवैने ज्ञानो त्वात्मैव मे मतं । यततामपि सिद्वानां कश्चिन्मां तितत्वतःश आस्थित महियुक्तात्मामामेवानुत्तमांगति ॥१८॥ भूमिरापोऽनलो वायुः खे मनो वुद्धिरेव च। वहूनां जन्मनामन्ते ज्ञानवान् मां प्रपद्यते। अहंकार देतोयं मे भिन्न प्रकृतिरएधा ॥ ४ ॥ वासुदेवः सर्वमिति स महात्मा सुदुर्लभः॥१॥ | अपरेयमितस्त्वन्यां प्रकृति विधि मे परां । कामैस्लैलेहतज्ञानाः प्रपद्यन्ते ऽन्यदेवताः। जोवभूतां महाबाहो ययेदं धार्यते जगत ॥ ५ ॥ नंनियममास्थायप्रकृत्यानियताःसया ॥ २० ॥ एतद्योनीनि भूतानि.सर्वाणोन्युपधारय । यो यो यां यां नन भक्तः श्रद्धयाचितुमिच्छति । अहं कृत्वस्य जगतः प्रभवः प्रलयलथा॥ ६ ॥. तस्य नस्याचलां श्रद्धां तामेव विदधाम्यहं ।२६॥ मत्तः परतरं नान्यत किंचिदस्ति धनंजय। स तया अइया युक्तलस्याराधनमोहते। मयि सर्वमिदं पोतं सूत्रे मणिगणा इव ॥ ७॥ लभतेचर्ततःकामान्मयैवविहितानहितान् ॥२२॥ + ·18 Sippendir. अन्तवत् तु फलं तेषां तद्भवत्यल्पचेतसां।' अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतं । देवान्देवयजोयान्तिमंझनावान्तिमानपि ।रशा अधियज्ञो हमेवाब देहे देहभृतां वर ॥ ४ ॥ अध्यक्त व्यक्तिमापनं मन्यन्ते मामबुद्धयः । अन्तकाले च नामेव सरन् सुवाकलेवरं । परभायनजानन्तो ममान्ययमनुत्तम ॥ २४ ॥ यः अयातित नगावं याति नाचत्र संशयः॥५॥ नाह प्रकाश सर्वस्य योगमायासमावृतः । यं यं वापि सरन् भावं त्वजत्यन्ते कलेवरं । मूढोऽयनाभिजानातिलोकोमाम्नमव्ययं ॥२५॥ तं नमेनि कौन्तेय सदा नहावभावितः ॥ ६ ॥ चेदाई सनतीतानि पर्तमानानि चार्जुन । तसात् सर्वेषु कालेषु मामनुस्मर युध्य च । भविष्णोणचभूतानिनादनश्चिन ॥ २६ ॥ मय्यर्पितमनो बुद्धिर्मामेवग्यस्थसंशयः॥ ७॥ इच्छापसमुत्थेन इन्दमोहन भारत । अग्यासयोगयुक्तेन चेतसानान्यगामिना । सर्वभूतानि समोहं सर्गे यान्ति परतप ॥ २७ ॥ परमं पुरुष दिवं याति पार्थानुचिन्तयन्॥८॥ येषां त्वन्तगत याय जनानां पुण्यकर्मणां । कवि पुराणमनुशासितारम नेहन्दगोहनिर्नता भजन्ते मां दृढवताः ॥ २८ ॥ अणोरणीयांसमनुवादेद्यः। जरामरणलोक्षाय नामाश्रित्य यतन्ति ये। सर्वस्य धातारमचिन्त्यरूपम् ते ब्रह्म नहिटत्समध्यात्म कर्म चाखिल ॥२८॥ आदित्यपर्ण तमसः परस्तात् ॥६॥ साधिभूताधिदैव नां साधियज्ञं च ये विदुः। प्रयाणकाले मनसाचलेन 'प्रयाणकाले ऽपि च नां ते विदर्यतचेतसः॥३०॥ भक्त्या युक्तो योगवलेन चैव। इति श्रोभगवगोवा. विज्ञानयोगो नाम ध्रुवोर्मध्ये प्राणमावेश्य सम्यक सप्तमोऽध्यायः स तं परं पुरुषमुपैति दिव्यं ॥ १० ॥ यदक्षरं वेदविदो वदन्ति LLCIUNL VINI विशन्ति यद्यतयो वीतरागाः। यदिच्छन्तो वहाचर्य चरन्ति ॥ अर्जुन उवाच ।। तत् ते पदं संग्रहेण प्रवक्ष्ये ॥ ११ ॥ कि तदब्रह्म किनध्यात्म कि कर्म पुरुषोत्तम । सर्वहाराणि संयम्य मनो हदि निरुध्य च । अधिभूतं च कि पोनामधिदेवं किमुच्यते ॥ ९॥ डोमित्ये काक्षरं ब्रह्मा च्याहरन् मामनुस्मरन्। मूर्याधायात्मनःप्राणमास्थितोयोगधारणां॥१२॥ अधियज्ञः कथं को इत्र देहे रिमन् मधुसूदन । प्रचाणकाले च कपं जयोसि नियतात्मभिः॥२॥ यप्रियानित्यजन्दहंस्यांतिपरमांगतिं ॥ १३ ॥ अनन्यचेताः सतत चों मां स्मरति नित्यगः । ॥ श्रीभगवानुवाच ॥ तस्याहं सुलभ पार्थ नित्ययुक्तस्य योगिन' ॥१४॥ अक्षरं ब्रह्म परमं खभावो ऽध्यात्ममुज्यते। मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतं । भूतभावोद्भवकरो विमर्गः कर्मसंज्ञितः ॥ ३ ॥ नामुवन्ति महात्मानः संसिद्धि परमां गता ॥१५॥ ------ . P ·11. '. . Appendir. आवमभुवनालोकाः पुनरावर्निनो र्जुन । इतिथीभगवद्गीता अक्षरपरब्रह्मयोगोनाम मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ १६ ॥ अष्टमों ऽध्यायः सहस्रयुगपर्यन्तमहर्यदब्रह्मणो विदुः रात्रियुगसहसान्तांतेव्होराबपिदो जनाः ॥१७॥ LECTURE IX.. भव्यताइयत्नयः सर्वाः प्रभवन्त्यहरागने। राथागमे प्रलीयन्ते तवैवाध्यतसंज्ञक ॥१८॥ ॥ श्रीभगवानुवाच ॥ भूतयामः स एवायं भूत्वा भूत्वा प्रलीयने । राज्यागने ज्वशः पार्थ प्रभवत्यहागने ॥ १६ ॥ इदं तु ते गुह्यतम प्रवक्ष्याम्यनस्यये । परलस्मात् तु भायो न्यो उच्चत्तो व्यक्तात् सना | ज्ञान विज्ञानसहितं यन्जाला मोक्ष्यसे अगुक्षात् तनः यः स सर्वेषु भूतेषु नश्यत्सुन विनश्यति ॥२०॥ राजविद्या राजगु शं पवित्रमिदमुत्तमं । अव्यक्तो ऽक्षर इत्युमास्तमाहुः परमां गति। प्रत्यक्षावगमं धयं ससुख कर्तुमव्ययं ॥ २॥ यं प्राप्य न निवर्त ने तहाम परमं मम ॥ २१॥ अश्रद्दधानाः पुरुपा धर्मस्यास परंतप । पुरुषः स परः पार्थ भक्त्या लभ्यरत्वमन्यया। अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्मनि ॥२॥ यस्थान्तास्थानि भूनानि येन सर्वमिदं तत॥२२॥ मया ननमिदं सर्व जगदप्यामूर्तिना। यत्र काले वनावृत्तिमावृत्तिं चैव योगिनः । मत्स्यानि सर्वभूतानि न चाहं तेष्वपस्थितः॥४॥ प्रयातायान्तितंकालंवक्ष्यामिभरतर्षभ ॥ २३ ॥ न च मरस्थानि भूतानि पश्य ने योगमैश्वरं अग्निज्योतिरहः शुक्लः घण्मासा उत्तरायणं। भूतभृन्न च भूतस्यो ममात्मा भूतभावनः ॥५॥ नत्र प्रयाता गच्छन्ति ब्रा ब्रह्मविदो जनाः यथाकाशस्थितो नित्यं पायुः सर्वगो महान् । ॥ २४॥ तथा सर्वाणि भूतानि मन्रथानीयुपधारय ॥ ६ ॥ धूमो राचिखया कृष्णः पण्मासा दक्षिणायन। सर्वभूतानि कौन्तेय प्रवृति यान्ति मानकीं। नब घान्द्रनसं ज्योनियोंगी प्राप्य निवती॥२५॥ कल्पक्षये पुनत्तानि कल्पादौविसृजास्यहं ॥७॥ शुक्ल कृष्ण गती होने जगतः शाश्वते भने । प्रकृति खाम वष्टभ्यं विसृजामि पुनः पुनः एकवा यात्वनावृत्तिनन्ययावतने पुनः॥ २६ ॥ भूतायममिमं कृन्नमवशं प्रकृतेशात् ॥ ८ ॥ नैते सती पार्थ जानन योगी.गुह्यति कश्चन । न च मां तानि कर्माणि निबध्नन्ति धनंजय । नसात सर्वेषु कालेषु योगयुत्तो भयार्जुन॥२७॥ उदासीनवदासोनमसतं नेषु कर्मसु ॥६॥ येदेषु यज्ञेषु तपासु चैव मयाध्यक्षण प्रकृतिः सूयते सचराचरं। दानेघु चत् पुण्यफल, प्रदिएं। हेतुनानेन कौन्तेय जगद्विपरिपतते ॥१॥ अत्येति नत् सर्वमिदं विदित्वा अवजानन्ति मां मूढा मानुषों ननुनाथिनं । योगो परं स्थानमुपैति चायं ॥२८॥ परं भावमजानन्तो मम भूतमहेश्वरं ॥ १५ ॥ , ·15 Kppendix. मोघाशा मोषकुर्माणो मीघज्ञांना विचेतसः। यान्ति देवव्रता देवान् पितान् यान्ति पितृवताः । राक्षसीमासुरोंचैवप्रकृतिमोहिनींथिताः ॥१२॥ भूतानियान्तिभूतेज्यायान्तिमद्यागिनोपिमा महात्मानन्तु मां पार्थ दैवी प्रकृतिमाश्रिताः । ॥२५॥ अजन्यनन्यमनगो ज्ञात्वा भूतादिमव्ययं ॥१३॥ पचं पुष्पं फल तोयं यो मे भक्त्या प्रयच्छति । सततंकीर्तयन्तो मां यतन्तञ्च दृढव्रताः। तदहं भत्युपहतमश्वामिप्रयतात्मनः ॥ २६ ॥ नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥१४॥ यत् करोषि यदनासि यज्जुहोषि ददासि यत्। ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते। | यत् तपस्यसि कौन्तेय तत् कुरुष्व मदर्पणं ॥२०॥ एकत्वेन पृथ,चन बहुधा निश्वनामुख ॥ १५ ॥ शुभाशुभफलैरेवं मोक्ष्यसे कर्मवन्धनैः। अहं बातुरहं यज्ञः वधाहमहनौषधं । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैथ्यसि॥२८॥ मन्त्रो ऽहमहमेवाज्यमहमगिरहं हुतं ॥ १६ ॥ सगो ऽहं सर्वभूतेषु न मे द्देश्यो ऽस्ति न प्रियः। पिसाहसस्य जगन्तो नाता थाना पितामहः । येभजन्तितुमांभक्त्यामयितेतेषुचाप्यहं ॥ २० ॥ वेद्यं पविचमोंकार हक् साम यजुरेव च ॥१७॥ अपि चेत् सुदुराचारो भजते भामनन्यभार । गतितर्ता प्रभुः साक्षी निवासः शरणं सुहत्। साधुरेवरामन्तव्यःसम्यग्ज्यवसितोहिसः ॥ ३ ॥ प्रभवः प्रलवः स्थानं निधानं बीजमव्ययं ॥१८॥ क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । नपान्यहमहं वर्ष निगृहाम्युलजामि च । कौन्तेयप्रतिगानीहिनमभक्त प्रणश्यति ॥ ३१ ।। अमृतं चैव मृत्युश्च संदसचाहमर्जुन ॥१५॥ मां हि पार्थ व्यपाश्चित्व ये ऽपि स्युः पापयोनयः। विद्या मां सोमपाः पूतपापा खियो धैश्यास्तथा शूद्राले पि यान्ति परां गतिं योरिष्टचा खर्गतिं प्रार्थषन्ने । ॥३२॥ ते पुण्यमासाद्य सुरेन्द्रलोकम् किं पुनर्बाह्मणाः पुण्या भक्ता राजर्षयस्तथा। अनन्ति दिव्यान् दिवि देवभोगान् ॥ २० ॥ अनित्यगसुख लोकमिमं प्राप्य भजख मां॥३३॥ ते न भुवा वर्गलोक विशाल मन्मना भय बनतो मद्याजी मां नमस्कुर।. क्षीणे पुण्ये मार्चलोकं विशन्ति । मानेवैष्यसि यु.केवमात्मानं मत्परायणः ॥ ३४ ॥ एवं बयोधर्मननुप्रपन्ना इति थीभगवद्गी राजविद्याराजगुह्ययोगो गतागतं कानकाना लभन्ते ॥२१॥ नास नवमो ऽध्यायः | अनन्याश्चिन्तयन्तो नां ये जनाः पर्युपासते। नेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहं ॥२२॥ LECTURE S. ये ऽप्यन्यदेवता मला यजन्ते अयान्विताः।. ने प नामेव कोन्तेय यजन्त्यविधिपूर्वकं ॥२३॥ ॥ श्रीभगवानुवाच ।। अहं हि सर्वयज्ञानां सोना च प्रभुरेव च । भूय एव महावाहो शृणु ने परमं वचः। न तु मामभिजानन्ति तत्वेनातश्च्यवन्ति ते॥२४॥ यत्ते हंप्रीयमाणायवक्ष्यामिहितकाम्यया ॥१॥ ॥ - ·16 . appandir. न मे विदुः सुरगणाः प्रभवं न महर्षयः। वक्नुमहस्यशेषेण दिव्या ह्यात्मविभूतयः । अहमादिहिं देवानां महर्षीणां च सर्वशः॥२॥ यानिर्विभूतिभिर्लोकानिमांन्त्वं व्याप्य तिष्यसि यो मामजमनादिं च वेत्ति लोकमहेश्वरं । असंमूढः स मर्येषु सर्वपापैः प्रमुच्यते॥३॥ कथं विद्यामई योगिन्यां सदा परिचिन्तयन् । बुद्धिर्ज्ञानमसंमोहः क्षमा तत्यं दमः शमः।। केपुकेषुचभावेषुचिन्यो सिभगवन्मया ॥१७॥ सुखं दुःखं भवो ऽभावो भयं चाभयमेव च ॥ ४ ॥ विस्तरेणात्मनो योग विभूतिं च जनार्दन । अहिंसा लमता तुष्टिलपो दानं यशो ज्यशः। भूय कथयटप्तिर्हिशृण्वतोनालिमेऽमृतं ॥ १८ ॥ भवन्ति भावा भूतानां मत्त एव पृथग्विधाः॥ ५ ॥ ॥ श्रीभगवानुवाच ॥ महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा । भावामानसाजातायेषांलोकइमा प्रजाः ॥ ६ ॥ | हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः। एतां विभूति योगं च मम यो वेत्ति तत्वतः। प्राधान्यतःकुरुश्रेष्ठनास्त्यन्तोविस्तरस्यमे ॥ १६॥ सोचिकम्पेन योगेन युज्यते नात्र संशयः॥७॥ अहमात्मा गुडाकेश सर्वभूताशयस्थितः। अहं सर्वस्य प्रभवो सत्ता सर्व प्रवर्तते । अहमादिश्च मध्यं च भूतानामन्त एव च ॥२०॥ इति मत्वा भजन्ते मां बुधी भावसमन्विताः ॥८॥ आदित्यानामहं विष्णुज्योतिषां रविरंशुमान् । मच्चिता मद्गतप्रागा बोधयन्तः परस्पर। मरीचिर्मरुतामसि नक्षत्राणामहं शशी ॥२॥ कथयन्तश्च मां नित्य तुष्यन्ति च रमन्ति च ॥७॥ वेदानां सामवेदो रिस देवानामसि वासवः । तेषां सततयुन्नानां भजनां प्रीतिपूर्वकं । इन्द्रियाणांमनश्चासिभूतानामसिचेतना ॥२२॥ ददामि वुद्धियोग त येन मामुपयान्ति ते ॥१०॥ रुद्राणां शङ्करश्चामि वित्तेशो यक्षरक्षतां । तेषामेषानुकम्पार्थमहमज्ञानज नमः। | वसूनां पावकचासि मे शिखरिणामहं ॥२२॥ नाशयाम्यात्मभावस्थीज्ञानदोपेनभावता ॥११॥ पुरोधसां च मुख्य मां विद्धि पार्थ बृहस्पति । ii. अर्जुन उवाच ॥ सेनानीनामहं वन्द सरसामस्मि सागरः ॥२४॥ महर्षीणां भृगुरहं गिरामस्न्येकमक्षरं । परं ब्रह्मपरं घास पवित्र परमं भवान् । यज्ञानां जययज्ञोऽसि स्थावराणां हिमालयः पुरुषं शाश्वत दिधमादिदेवमजं विभु ॥ १२ ॥ ॥२५॥ आङस्वामृषयः सर्वे देवपि रदसथा। अश्वत्यः सर्ववृक्षाणां देवर्षीणां च नारदः । असितो देवलो व्यासःखयं चैव ब्रवोपि मे॥१३॥ गन्धर्वाणांचित्ररथासिदानांकपिलोमुनिः ॥२६॥ सर्वमेतदृतं मन्ये यन्मां वदसि केशव । उच्चन्यवसमश्चानां विदिमाममृतोद्भवं । नहितेभगवन्यतिषिदुर्देवानदानवाः॥१४॥• ऐरावतं गजेन्द्राणां नराणां च नराधिपं ॥ ३७॥ स्वयमेवात्मनात्मानं वेत्थ त्व पुरुषोत्तम । आयुधानामहं वचं धेनूनामस्मि कामधुक् । भूतभावन भूतेश देवदेव जगत्पते ॥ १५ ॥ प्रजनशाशिकन्दर्पसाणामनिवासुकि ॥२८॥ " ।

·17
Appendix.
अनन्तश्चास्मि नागानां वरुणो यादसामहं ।
LECTURE XI.
पितृणामर्यमा चासि यमः संयमतामहं ॥ २६ ॥
प्रल्हादशालि दैत्यानां काल कलयतामहं ।
॥ अर्जुन उवाच ॥
मगाणांचमगेन्द्रोहवैनतेयश्चपक्षिणां ॥३०॥
पवनः पवतानसि रामः शलभृतामहं । मदनुग्रहाय परं गुह्यमध्यात्मसंज्ञिनं ।
झपाणांनकरचालिस्रोतसामरिमजान्हवी ॥३॥ यत् त्ववोतं वचलेन मोहोज्यं विगतो मम ||२||
सर्गाणामादिरन्तश्च मध्यं चैवाईमर्जुन । भयव्ययौ हि भूतानां श्रुतौ विस्तरशो मया ।
अध्यात्मविद्याविद्यानांवादःप्रवृदतामहं ॥३२॥ वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययं ॥२॥
अक्षराणामकारो सिन्दः सामासिकस्य च। एवमेतद्ययात्य बनात्मानं परमेश्वर।
अहमेवाक्षयःकालोधाताईविश्वतोमुखः ॥ ३३॥ द्रधुमिच्छामि ने रूपमैश्वर पुरुषोत्तम ॥३॥
मत्यः सर्वहरचाहमुद्भवच भविष्यतां । मन्यसे यदि तच्छक्यं मया द्रथुमिति प्रभो।
कोनि शीर्वाचनारोणांमृतिर्मेधांधृतिःक्षमा॥२४॥ योगश्चर ततो मे त्वं दर्शयात्मानमव्ययं ॥ ४ ॥
वृहत्साम तथा सानो गायत्री छन्दसामहं ।
मासानांमार्यशीहंक्तूनांकुसुमाकरः ॥३५॥
॥ श्रीभगवानुवाच ॥
द्यूतं छलयतामणि तेजस्लेजस्विनामह । पश्य ने पार्थ रूपाणि शतशो ऽव सहस्रशः।
जयोसिध्यवसायोसिसत्वंसत्ववतामहं ॥३६॥ नानाविधानिदिव्यानिनानावाशतीनिच ॥५॥
वृष्णीनां वासुदेवो ऽस्मि पाण्डवानां धनंजयः। पश्यादित्यान् वसून् रुद्रानश्चिनौ मरुतस्तथा
मुनीनामप्यहं व्यास कवीनामुशनाः कविः ॥३॥ वन्धदएपूर्वाणि पश्याश्चर्याणि भारत ॥ ६ ॥
दण्डो दमयतामसि नीतिरक्षिा जिगीपतां। इहैकस्य जगत् कृत्स्नं पश्याद्य सचराचरं ।
मौनं चैवानि गुह्यानां ज्ञानं ज्ञानवतामहं॥३८॥ मम देहे गुडाकेश यथान्यदृष्टुमिच्छसि ॥ ७॥
यचापि सर्वभूतानां बीज नदहमर्जुन। म तु मां शष्ट्यसे द्रधुमनेनैव स्वचक्षुषा ।
नतदस्तिविनायत्स्वान्सयाभूतंचराचरं ॥ ३९ ॥ दिव्यं ददानि ने चक्षुः पश्य ने योगमैश्वरं ॥८॥
नान्तो ऽसि मन दिध्यानां विभूतीनां परंतप ।
एष तूद्देशतः प्रोक्तो विभूतपितरो मया ॥४॥ ।। संजय उवाच ॥
यद्यदिभूतिनत् सत्वं वीमर्जितमेव वा।
एवमुका ततो राजन् महायोगेश्वरो हरिः।
तत्तदेवावगच्छ त्वं नम तेजों ऽशतंभव ॥४१॥ दर्शयामास मार्थाय परम रूपमैश्वर ॥ ६ ॥
अथ या वडनेतेन किं ज्ञानेन तवार्जुन। अनेकवचनयनममेकाजुतदर्शन।
पिष्टभ्याहमिदंकृतमेकांशेनस्थितोजगन्॥ ४२ ॥ अनेकदिव्याभरणं दिव्यानेकोद्यतायुधं ॥ १ ॥
इति बोभगवद्गोवापिभूनियोगो नाम दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनं ।
दशमो ऽध्यायः
सर्याश्चर्यमयं दीप्तमनन्तं विश्वतोमुखं ॥ १२ ॥

·18 । . . Appendix. दिवि सूर्यसहस्सस्य भवेयुगपस्थिता दृष्ट्वा तं रूपमुझं नवे यदिभासदृशीसास्थाडासलस्यमहात्मनः ॥१२॥ लोकवयं प्रव्यथितं महात्मन् ॥२०॥ तकस्थं जगत् कनं प्रविभक्तमनेकधा। अमो हि त्वां सुरसंघा विगन्सि | अपश्यदेवदेवस्य शरीरे पाण्डवसदा ॥ १३ ॥ कैचितोताः प्राञ्जलयो गृणन्ति । ततः स विस्मयाविष्टो इएरोमा धनंजयः। स्वसीयु,क्का महर्पिसिहसंघा प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ १४ ॥ सवन्ति त्वां लतिभिः पुष्कलाभिः॥१२॥ | रुद्रादित्या वसवी ये च साध्या ॥ अर्जुन उवाच ॥ विश्वे अश्विनी भरतचोष्णपाथ । पश्यामि देवांस्तव देव दे। गन्धर्वयक्षासुरसिहसंघी सवींसधा भूतविशेषसंघान्। वोक्षन्ते त्वां विभिनाश्चैव सर्वे ॥ २२ ॥ ब्रह्माणमोशं कमलासनस्थं रूपं महत् ते बऊवचनेत्र पहपीश्च सर्वानुरगांश्च दिल्यान् ॥ १५ ॥ महाबाहोडवाहूरुपाद।। | अनेकबाहदरवचनेत्रं वहूदरं बहुदंष्ट्राकरालं पश्यामि त्वां सर्वतो ऽनन्तरूप। दृष्ट्वा लोकाः प्रव्यथितालथाहें ॥ २३ ॥ नान्तं न मध्यं न पुनलवादि नभःस्पृशं दीप्तमनेकवण पश्यामि विश्वेश्वर विश्वरूपं ॥ १६ ॥ च्यात्ताननंदीतविशालनेत्र। किरीटिन गदिन चक्रिणं च दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा तेजोराशिं सर्वतो दीप्तिमन्त। धृतिं न विन्दामि शमं च विणी ॥ २४॥ पश्यामि त्वां दुनिरीक्ष्यं समन्ताद् दंष्ट्राकरालानि च ते मुखानि दोप्तानलार्कद्युतिमप्रमेयं ॥१७॥ दृष्टपैच कालानलसंनिभानि। त्वमक्षरं परमं वेदिता दिशो न जाने न लभे च शर्म त्वमस्य विश्वस्य पर निधानं । प्रसीद देवेश जंगनिवास ॥ २५ ॥ त्वमव्ययः शाश्वतधर्मगोसा अमो च त्वां धृतराष्ट्रस्य पुत्राः सनातनरत्व पुरुषो मतो मे ॥ १८ ॥ सौ सहेवावनिपालसंक। अनादिमध्यान्तमनन्तवीर्यम् भीमो द्रोणः सूतपुचतघाती अनन्तवाडं शशिसूर्य। सहालदीवैरपि योधमुथैः ॥ २६ ॥ पश्यामि त्वां दोमजताशवक्त्रं वक्त्राणि ते त्वरमाणा विशन्ति खतेजसा विश्वमिदं तपन्तं ॥ १९ ॥ 'दंष्ट्राकरालानि भयानकानि। द्यावापृधियोरिदमन्तर हि चिदिलना दशनान्तरेप. व्याप्तं त्वयकन दिशश्च सर्वाः। संदृश्यन्ते चूपिनिरुत्तमा ॥२७॥ ।

·19 . . Appendix. | यथा नादीनां वहवो उम्दुवेगाः ॥ संजय उवाच ॥ समुद्रमेवाभिमुखा.द्रवन्ति। तथा तवामी नरलोकवीरा | एतच्छ्रुत्वा वचनं केशवस्य विशन्ति चुकवाण्यभिबिज्वलन्ति ॥२८॥ कृताञ्जलिर्वेपमानः किरोटो। यथा प्रदोतं ज्वलनं पता नमस्कृत्वा भूय एवाह कृष्णं विशन्ति नौशाय समहवेगा। सुगद्गदं भीतभीतः प्रणम्य ॥ ३५॥ तथैव नागाय विशन्ति लोकास् . तवापि बचाणि समृइवेगाः ॥३॥ ॥ अर्जुन उवाच ॥ लेलिबसे ग्रसमानः समन्ताल. स्थाने हषीकेश तव प्रकीर्त्या लोकान् समयान् क्नचलगि। जगत् प्रहष्यत्यनुरज्यते च। | तेजोभिरापूर्व जगत् समयं रक्षांसि भीतानि दिशो द्रवन्ति माप्ततकोया प्रतयन्ति विष्णो ॥ ३० ॥ सर्वे नमस्यन्ति च सिहसंघाः ॥ ३६ ॥ आत्याहि मे को भयानुयरूपी कमाच ते न नमेरन् महात्मन् नमो ऽस्त.ते देववर प्रसोद।। गरोयसे ब्रह्मग्गो ऽध्याम्किरें। विज्ञातमिच्छामि भवन्तमायं | अनन्त देवेश जगनिवास न हि प्रजानामि नव प्रवृत्ति ॥ ३९ ॥ त्वमक्षरं सदसत्तत्परं यत् ॥ ३७॥ ।। श्रीभगवानुवाच ॥ त्वमादिदेवः पुरुषः पुराणस् त्वमस्य विश्वस्य परं निधानं । कालो सि लोकक्षयकृत् प्रवृद्धो वेत्तासि वेद्यं च परं च धाम लोकान समाहर्तुमिह प्रवृत्त। त्वया ततं विश्वमनन्तरूप ॥ ३८ ॥ पहते ऽपि त्वां न भविष्यन्ति सर्वे वायुधमा मिरुणः शशा थे ऽवस्थिताः प्रत्यनोकेषु योधाः ॥३२॥ प्रजापतिस्त्वं प्रपितामहश्च। नमात् त्वमुत्तिष्ठ यशो लभस्व नमो नमस्ते ऽल सहस्रकात जिवा शत्रून् भुत्व राज्यं समृदं । पुनश्च भूयो पि नमो नमले ॥ ३९ ॥ मयेवेने निहता पूर्वमेव नमः पुरलादय पृष्ठनस्ते निमित्तमात्रं भव सव्यसाचिन्॥३३॥ नमो ऽस्तु ते सर्वत एव सर्व। द्रोणं च भोमं च जयद्रथं च अनन्तवीर्यामित विक्रमग्त्वं कुण तथान्यानपि-योधवीरान्। सर्व समामोपि ततो सि सर्वः॥ ४०॥ मया हतांस्त्वं हि मा.व्ययिष्ठा सखेति मन्दा प्रसभं यदुनं युध्यख जेतासि रणे सपत्नान्॥३४॥ है कृष्ण है यादय हे सदेति । . .

·20 Appendiri अजानता महिनानं तवेम एवंरूपः शक्य अहं नलोके मया प्रमादात् प्रणयेन वापि ॥४१॥ द्रषुत्वदन्येन कुरुप्रवोर ॥ ४८ ॥; यच्चावहासार्थमसत्कृतोऽसि मा ते व्यथा मा च विमूढभावों विहारशय्यासनभोजनेषु। दृष्ट्वा रूपं घोरमीसमेद। एकोऽथ वाप्यच्युत तत्समक्षं | व्यपेतलीः प्रोतमनाः पुनस्त्वं तत् क्षामये त्वामहमप्रमेयं ॥४२॥ तदेव मे रूपमिदं प्रपश्य ॥ ४६॥ : पितासि लोकस्य चराचरस्य ॥ संजय उवाच ॥ त्वमस्य पूज्यश्च गुरॊगरीयान्। न वत्समो ऽस्त्वभ्यधिक कुतो न्यो इत्यर्जुनं वासुदेवसतो.का लोकत्रये ऽप्यप्रतिमप्रभाव ॥ ४२ ॥ खक रूपं दर्शयामास भूयः। तस्मात् प्रणय प्रणिधाय कायं आश्वासयामास च भोतमेन प्रसादये त्वामहमोशमीचं। भूत्वा पुनः सौम्यवपुर्महात्मा ॥ ५० ॥ पितेव पुत्रस्य सखेत्र सख्युः प्रियः प्रियायाईसि देव सोढुं ।। ४४ ॥ ॥ अर्जुन उवाच ॥ अदएपूर्व इपितो रिस दृष्ट्या दृष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन । भयेन च प्रव्यथितं मनो मे इदानीमसि संवृत्तः सचेताः प्रकृतिं गतः ॥५१॥ नदेव मे दर्शय देव रूपं : प्रसोद देवेश जगनिवास ॥ ४५ ॥ ॥ श्रीभगवानुवाच ॥ किरीटिनं गदिनं चंशहस्तम् सुदुर्दशमिदं रूपं दृष्टवानसि यन्मम ।। इच्छामि त्वां द्रधुमहं तथैव । | देवा अप्यस्य रूपस्य नित्यं दर्शनकाटिणः॥५२॥ लेनेच रूपेण चतुर्भुजेन । नाहं वेदैर्न नपसा न दानेन न चेज्यया। सहस्रवाहो भव विश्वमूर्ते ॥ ४६।। शक्य एवंविधो द्रषु दृष्टयानसि नां यथा ॥५३॥ ॥ श्रीभगवानुवाच ॥ | भक्त्या त्वनन्यया शक्य अहमेवंविधो ऽर्जुन । ज्ञातुं द्रष्टुं च तत्वेन प्रयेष्टुं च परंतप ॥५४॥ मया प्रसनेन तवार्जुनेदं मत्कर्मष्ठान्मत्परनो मद्धता सावर्जितः। रूपं पर दर्शितमात्मयोगात् । निरः सर्वभूतेषु यः स मामेति पाण्डव ॥ ५५ ॥, नेगोमय विश्वमनन्तमायं इतिथीभगवद्गीता विश्वरूपदर्शनं नाम यन्ने त्वदन्येन न दृष्टपूर्व ॥ ४७॥ न दयज्ञाध्ययन दरानेर न पफियाभिने तपोभिरुपः। . . एकदशो ऽध्यायः ·21 Appendix. LECTURE XII. अष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहंकारः समदुःखसुखः क्षगी॥ १३ ॥ ॥ अर्जुन उवाच॥ संतुष्टः सततं योगी यतामा दृढनिश्चयः। एवं सततयुक्तां ये भक्तांरवां पर्युपासते । मय्यर्पितमनोबुहियों महका स मे प्रियः ॥१४॥ ये चाम्यक्षरमव्यक्तं पां के योगवित्तमाः॥१॥ यहानोदिजते लोको लोकानोदिजते च यः। हपामर्पभयो गैर्नुको वः स च मे प्रियः॥१५॥ • ॥ योभगवानुवाच ॥ अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः। मय्यावेश्य मनो ये मां नित्ययुक्ती उपासते। सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रिया१६॥ श्रया परयोपेताले मे युक्ततमा मताः॥२॥ यो न हष्यति न देटि न शोचति न काति। ये त्वक्षरमनिर्देश्यमव्यता पर्युपासते। शुभाशुभपरित्यागीभकिमान्य समेप्रियः॥१७॥ सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवं ।। ३ ।। संमः शची च मित्रे च.तथा मानापमानयोः। संनियम्येन्द्रिययाम सर्वच समवुझ्यः शीतोष्णतुखदुःखेष सनः सङ्गविवर्जितः॥ १८ ॥ ते प्रामुवन्ति मामेवं सर्वभूतहिते रताः॥४॥ तुत्वनिन्दास्तुतिौनी संतुष्टी येन केनचिन्। केभो अधिकतरलेपामव्यतासनचेतसां। | अनिकेतस्विरमतिर्भक्तिमान्मप्रियोनरः॥१९॥ अव्यक्ता हि गतिदुःखं देहवजिरवाप्यते ॥५॥ ये तु धामृतमिदं यथोक्तं पर्युपासते। ये तु सर्वाणि कर्नाणि मयि संन्यस्य मत्पराः। श्रद्दधानामत्परमाभतालेतीवमेप्रियाः॥२०॥ अनन्येनैव योगेन नां ध्यायन्त उपासते ॥ ६ ॥ इति श्रीभगवद्गीता भनियोगो नाम द्वादशो तेषामहं समुद्दा मृत्युसंसारसागरात् । भवानि नचिरात् पार्थ मय्यावेशितचेतसां॥७॥ मथ्येव मन आधत्व मयि बुद्धि निवेशय । LECTURE. XIII. निवसिष्यसि मय्येव अत जी न संशयः ।। ॥ श्रीभगवानुवाच ॥ अधित्तं समाधातुं न शकोपि मयि स्थिरं । | अभ्यासयोगेन ततो मामिच्छाप्तुं धनंजय ॥ ॥ इदं शरीर कौन्तेय क्षेत्रमित्यभिधीयते । अभ्यासेऽप्यसमर्थो सि मत्कर्मपरमो भव । | एतद्यो वेत्ति तं प्राहुक्षेचामिति तदिदः॥९॥ मदर्थमपिकर्माणिकुर्वनसिहिमवाप्स्यसि॥१०॥ क्षेचनं चापि मां विवि सर्वक्षेचेषु भारत। अवैतदप्यशक्तो सि कर्तुं नद्योगमाथितः। क्षेत्रक्षेत्रज्ञयोजीनं यत् तन्ज्ञानं मतं मम॥२॥ सर्व कर्मफलत्याग तताकुर यतात्मवान् ॥ १९ ॥ तत् क्षेत्रं यक्ष यादृक् च यदिकारि यतश्च यन्। थेयो दि ज्ञानमभ्यासान्ज्ञानाध्यानं विशिष्यते। सच यो यंप्रभावश्च तत् समासेन ने शृणु ॥२॥ ध्यानात् कर्मफलत्यागत्यांगाच्छान्तिरनन्तरं कृषिभिर्वहुधा गोतं छन्दोभिर्विविधैः पृथक् । ॥ १२॥ ब्रह्मसूत्रपदैश्चैव हेतुमभिर्विनिश्चितैः॥ ४ ॥ ऽध्यायः . - .

·22 Appendix. महाभूतान्यहंकारो बुद्धिरव्यक्तमेव च । कार्यकारणकर्टवे हेतुः प्रकृतिरुच्यते।' इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचरा॥५॥ पुरुष सुखदुःखानां भोक्तृत्त्ये हेतुरुच्यते ॥२०॥ इच्छा द्वेषः सुखं दुःखं संघातश्चेतना धृतिः । पुरुषः प्रतिस्थो हि सुंक्त प्रतिजान् गुणन् । एतत क्षेचं समासेन सविकारमुदाहन ॥ ६ ॥ कारणं गुणगो ऽस्य सदसकोंनिगन्मसु ॥२१॥ अमानित्वमदम्भित्वमहिंसा क्षान्तिराजवं। उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । आचार्योपासनं शौच स्थैर्यमात्मविनिग्रहः ॥७॥ | परमात्मेतिचाप्युनोदेहेझिन्पुरुषःपरः ॥२२॥ इन्द्रियार्थेषु वैराग्यमनहंकार एव च । यं एवं वेत्ति पुरुष प्रकृतिं च गुणैः सह । जन्ममृत्धुजराष्वाधिदुःखदोषानुदर्शनं ॥८॥ सर्वथा वर्तमान पि न स भूयो भिजायते असक्तिरनभिप्वाः पुचदारगृहादिषु। ॥२३॥ नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु॥5॥ ध्यानेनात्मनि पश्यन्ति कैचिदात्मानमात्मना। मयि चानन्ययोगेन भक्तिरव्यभिचारिणी। अन्ये सांख्येन योगेन कर्मयोगेन चापरे ॥ २४ ॥ विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥१०॥ अन्ये वेवमजानन्तः थुत्वान्येभ्य उपासते।' अध्यात्मज्ञाननित्यत्व तत्वज्ञानार्थ दर्शन । तेऽपिचातितरन्येवमृत्यु थुतिपरायणाः ॥ २५ ॥ एतज्ञानमितिप्रोकमज्ञानंयदतोऽन्वथा ॥ ११॥ यावत् संजायते किचित् सत्वं स्थावरजङ्गम। ज्ञेय यत् तत् प्रवक्ष्यामि यज्ञात्वामृतमश्नुते। क्षेत्रक्षेत्रजसंयोगात् तद्दिति भरतर्षभ ॥ २६ ॥ अनादिमत् परं ब्रह्म न सन् तनामदुच्यते॥१२॥ समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरं । सर्वतः पाणिपादं तत् सर्वतो क्षिशिरोमुखं । विनश्यत्खविनश्यन्तंयापश्यतिसपश्यति॥२७॥ सर्वतः श्रुतिमझोके सर्वमावृत्य तिष्ठति ॥ १३॥ समं पश्यन हि सयंत्र समवस्थितमीश्वर । सन्द्रियगुणाभास सतेन्द्रियविवर्जितं । महिनस्त्यात्मनात्मानंततोयातिपरांगतिं ॥२८॥ असक्तं सर्वभृञ्चैव निर्गणं गुणभोनु च ॥ १४ ॥ प्रकृत्यैव तु कर्माणि क्रियमाणानि सर्वशः। वहिरन्तश्च भूतानामचर घरमेव च । यः पश्यति तथात्मानमकर स पश्यति ॥२९|| | सूक्ष्मत्वाननदविज्ञेयंदूरस्थचान्तिकेचतत्॥ ९५ ॥ यदा भूतपृथग्भावमेकस्थमनुपश्यति । अविभकं च भूतेषु विभक्तमिव चं स्थितं । नत एव च विलार ब्रह्म संपद्यते तदा ॥३०॥ भूतभर्ट च तज्ञेयें गसिष्ण प्रभविष्णु च ॥ १६ ॥ अनादित्वा निर्गुणत्वात् परमात्मायमव्ययः । ज्योतिपामपि तग्ज्योतिस्तमसः परमुच्यते। | शरीरस्थो पि कौन्तेय न करोति न लिप्यते ज्ञानं शेयं ज्ञानगम्य हरि सर्वस्य धिष्ठितं॥१॥ ॥३१॥ इति क्षेत्र तथा ज्ञान जय चोक्तं समासतः। यथा सर्वगतं सौम्यादाकाशं नोपलिप्यते । मता एतदिशाय मडावायोपपद्यते ॥१८॥ सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यदे वि२॥ प्रकृति पुरुषं चैव विध्यनादो उभावपि । यथा प्रकाशयत्येकः करम्नं लोकमिम रविः । यिकारांश गुणांचैव विदि प्रकृतिसभवान॥१॥ क्षेत्र क्षेत्रो तथा कृत्स्नं प्रकाशयति भारत॥३३॥ L ·23 .. +------ LECTURE XIY Appendir. क्षेत्रक्षेत्र भयोरेवमन्तरं ज्ञानचक्षुषा! • लोभः प्रवृत्तिरारम्भः कर्मणामयमः स्पृहा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परं ॥३४॥ रजस्येतानि जायन्ते विवृहे भरतर्षभ ॥ १२ ॥ इति श्रीभगवंद्रीता क्षेत्रक्षेवज्ञविभागयोगो अप्रकाशो प्रवृत्तिश्च प्रमादो मोह एव च। नाम त्रयोदने ध्याय तमस्खेतानि जायन्ते विवृद्दे कुरुनन्दन ॥ १३॥ वदा सत्वे प्रवृद्दे तु प्रलयं याति देहभत्। तदोत्तमविदां लोकानमलान् प्रतिपद्यते ॥१४॥ रजसि प्रलय गत्वा कर्मनिषु जायते। ॥ श्रीभगवानुवाच॥ तथा प्रलोनतमसि मूढयोनिषु जायते ॥ १५ ॥ परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तम । कर्मणः सुकृतस्याङसात्विकनिर्मलफल । | यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गतान॥१॥ रजसल फल दुःखमज्ञान तमसः फलं ।। १६ ॥ इद ज्ञानमुपाश्रित्य मम साधर्म्यमागताः। सत्वात् संजायते ज्ञानं रजसो लोभ एव च । सर्गे ऽपि नोपजायन्ते प्रलये न व्ययन्ति च ॥२॥ प्रमादमोही तमसो भवतो ऽज्ञानमेव च ॥१७॥ मम योनिर्महद्ब्रह्मनमिन् गर्भ दधाम्यह। उधं गच्छन्ति सत्वस्था मध्ये तिष्ठन्ति राजसाः। सभवः सर्वभूतानां ततो भवति भारत ॥ ३ ॥ जघन्यगुणवृतिस्साअधोगच्छन्तितामसाः ॥१८॥ सर्वयोनिषु कौन्तेय मूर्तयः संभवन्ति याः। नान्यं गणेभ्यः कर्तारं गदा द्रष्टानुपश्यति। तासां ब्रह्म महद्योनिरह वीजप्रदः पिता ॥४॥ गुणेभ्यश्चपरंवेत्तिमभावंसोधिगच्छति ॥ १९ ॥ सप रजस्तम इति गुणाः प्रकृतिसभवाः । गुणानेतानतीत्य चीन देही देहसमुद्भवान। निवभन्ति महाबाहो देहे देहिनमध्यय ॥ ५ ॥ जन्ममृत्युजरादुःखैविमुक्तो ऽमृतमश्नुते ॥२०॥ तब सत्व निर्मलत्वात् प्रकाशकमनामय । ॥ अर्जुन उवाच ॥ सुखसङ्गेन वनाति ज्ञानसझेन चानघ ॥ ६ ॥ रजो रागात्मकं निधि दृष्णासासमुद्भवं । कैलिनेलोन गुणानेतानतीतो भवति प्रभो। तनिवभानि कौन्तेय कर्मसङ्गेन देहिन ॥ ७॥ किमाचार: कयं चैतांखीन गुणाननिवर्तते ॥२१॥ तमस्त्वज्ञान विवि मोहनं सर्वदेहिनां । ॥ श्रीभगवानुवाच ॥ प्रमादालस्वनिद्राभिस्तनिवनानि भारत ॥८॥ | प्रकाशं च प्रवृत्तिं च मोहनेव च पाण्डव । सत्वं सुखे सञ्जयति रजः कर्मणि भारत । नदेटिसंप्रवृत्तानिननिवृत्तानिका नि ॥ २२॥ ज्ञानमावृत्व तु नमः प्रमादे सञ्जयत्युत ॥ ९ ॥ उदासोनवदासीनो गुणैर्यो न विचाल्यते। रजस्तमश्चाभिभूय सत्वं भवति भारत। गुणा वर्तन्त इत्येव यो ऽवत्तिष्ठति नेते ॥ २३ ॥ रजसत्य नमश्चैव तमः सत्वं रजलथा॥ १० ॥ समदुःखसुखः स्वस्थः समलोटाश्मकाञ्चन'। | सर्वदारेषु देहे मिन् प्रकाश उपजायते । तुल्यप्रियाप्रियो धोरमुल्यनिन्दात्मसंतुति' ज्ञानं यदा नदा विद्यादिवृहं संत्वमित्युत ॥९॥ ॥२४॥ .

·24 LECTURE XV. Appendir. मानापमानयोस्तुल्यस्तुस्यो मिचारिपक्षयोः। न तज्ञासयते सूर्यो न शशाझे न पावकः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ २५ ॥ यद्गत्वा न निवर्तन्ते तहाम पर मम ॥ ६ ॥ मां च यो उच्चभिचारेण भनियोगेन सेवते। ममैयांशो जीयलोके जीयभूतः सनातनः। सगुणानसमतोत्यैतान्त्र ह्मभूयायकल्पते ॥ २६ ॥ मनापष्ठानोन्द्रियाणि प्रकृतिस्थानि कर्षति ॥७॥ ब्रह्मणो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शरीरं यदयानोति यमाप्यत्वामतीश्वरः शाश्चतस्य च धर्मस्य सुखस्यैकान्तिकस्यच ॥२॥ गृहीत्वैतानि संयाति चायुगन्धानिवाशयात् ॥८॥ इति श्रीभगवद्गीता गुणत्रयविभागयोगो योत्रं चतुःस्पर्शनं च रसनं धाणमेव छ । नाम चतुर्दशोऽध्यायः अधिष्ठाय मनचायं विपयानुपसेवते ॥ ६ ॥ | उत्झामन्तं स्थितं वापि भुजानं वा गुणान्वितं । विमूढानानुपश्यन्तिपश्यन्तिज्ञानचक्षपः॥१०॥ यतन्तो योगिनश्चैनं पश्यन्यात्मन्यवस्थित। - ॥ श्रीभगवानुवाच ॥ यतन्तो ऽप्यकृतात्मानो नैनं पश्यन्त्यचेतना११॥ उर्ध्वमूलमधशाखमयत्यं प्राङरव्ययं । यदादित्यगतं तेजो जगदासयते ऽखिलं । छन्दांसियस्थपर्णानियसंपदसवेदपित्॥१॥ यञ्चन्द्रमसियच्चानौतत् तेजोविधिमामकं ॥१२॥ अधश्चोवं प्रस्तास्तस्य शाखा गामाविश्य च भूतानि धारयाम्यहमोजसा । पुष्णामिचोषधीन्स-सोमोभूत्वारसात्मकना१३॥ गुणप्रवृद्धा विषयप्रवाला। अधश्च नूलान्यनुसंततानि अहं वैश्वानरो भूत्वा प्राणिनां देहमाथितः। कर्मानुबन्धीनि मनुष्यलोके ॥२॥ प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधं ॥ १४ ॥ न रूपमस्येह तथोपलभ्यते सर्वस्य चाहं हदि संनिविष्टो नान्तो न चादि च संप्रतिष्ठा।' मत्तः स्मृतिर्ज्ञानमपोहनं च। अश्चत्यमेनं सुविरूढमूलम् वैदैश्च सर्वरहमेव वेद्यो असङ्गशलेण दृढेन छित्वा ॥ ३॥ वेदान्तकृद्देदविदेव चाई ॥ १५ ॥ तनः पदं तत् परिमार्गितयं हाविमो पुरुषौ लोके क्षरश्चाक्षर एव च । यस्मिन् गता न निघतन्ति भूयः। क्षरसर्वाणिभूतानिकूटस्थोग्क्षरउच्यते ॥ १६ ॥ तमेव चाद्य पुरुपं प्रपद्ये उत्तमः पुरुपरत्वन्यः परमात्मेत्युदाहतः। यतः प्रवृत्ति प्रस्ता पुराणी ॥ ४ ॥ यो लोकत्रवनाविश्य विमर्त्यव्यय ईश्वरः ॥१७॥ | निर्मानमोहा जितसङ्गदोपा यसात् क्षमतोतो ऽहमक्षरादपि चोत्तमः। अध्यात्मनित्वा विनिवृत्तकामाः। अनोझिलोकवेदेचप्रथितापुरुषोत्तमः । १८ ॥ इन् विमुक्ताः सुखदुःखसंज्ञैर् यो भाभवनसमूढो जानाति पुरुषोत्तम। गच्छन्यमूढाः पदमव्ययं नत् ॥ ५ ॥ स सर्वविद्धजति मां सर्वभावेन भारत ॥ १६ ॥ .

·25 .. 2 Appendir. इति गुहातमं शाखभिरमुक्कं मयानघ । आगापाशशर्वद्वाः काममोधपरायणाः। एनबुडवावुहिमाग्रयात्कृतकृत्यश्वभारता२०॥ई हन्ते कामभोगार्थनन्यायेनार्यसंचयान्॥१२॥ इति श्रीभगवद्गीता पुरुषोत्तमप्रातियोगी | इदमद्य मया लब्धनिम प्राप्ये मनोरथं । नाम पञ्चदशो ऽध्यायः इदमतोदमपि मे भविष्यति पुनर्धनं ॥ १३ ॥ असी भया हतः शचुईनिष्ये चापरानपि । LECTURE XVI. विरोऽहमहंसोगीसिद्धोऽहंवत्तवान्मुखो ॥१४॥ ॥ श्रीभगवानुषाच ॥ आयोभिजनवानसिको ज्योलिमदशोमया। अभयं सत्वसंशुविनियोगव्यवस्थितिः। | यक्ष्येदारखामिमोदिष्यत्वज्ञानविमोहिताः दानं दमञ्च यज्ञश्च खाध्यायसंप आज ॥१॥ ॥ १५॥ अहिंसा सत्वमक्रोधरलागः शान्तिरपैशुनं। . , अनेकचित्तविभ्रान्ता मोइजालसमावृताः। दया भूतेष्वलोलुत्वं मार्दवं सोरंचापलं ॥ २॥ प्रसन्नाः कामभोगेषु पतन्ति नरके शुचौ ॥१६॥ वजा क्षगा धृतिः शौचनदोहो नातिनानिता। आत्मसंभाविताः लब्धा धनमानमदान्विताः। भवन्ति संपदं देवीमभिजातस्य भारत ॥३॥. यजन्ते नामयसैले दम्भेनाविधिपूर्वकं ॥ १७ ॥ दम्भो दो ऽभिमानश्च क्रोधः पारय्यमेव च । अहंकारं बल पै कामं मोघं च संश्रिताः। अज्ञानं चामिजानस्य पार्थ संपदमासरों ॥ ४॥ मामात्मपरदेहेषु प्रदिपन्तो ऽन्यहृयकामा १८ ॥ देवी संपविमोक्षाय निवन्धायासुरी नता। तानहं दिपतः पूरान् संसारेषु नराधमान् । मा शुचःसंपदंदैवीमभिजातो सिपाण्डव ॥५॥ क्षिपाम्यजसमगुभानासुरीष्वेव योनिषु॥१७॥ दो भूतसौ लोक मिशन देव आसुर एव च । | आसुरों योनिमापन्ना मूढा जन्मनि जन्मनि । देवो विस्तरशः प्रोक आसुरं पार्थ ने श्टणु ॥६॥ मामप्राप्यैवकौन्तेयततोयन्त्यिधमांगति॥ २० ॥ प्रवृत्तिं च निवृत्ति च जना न विदुरासुराः। त्रिविधं मारकस्येदं दारं नाशनमात्मनः। न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥णा कामक्रोधसयाजोमस्तकादेतत्वयंत्योत्॥२९॥ असत्यमप्रतिष्ठं ते जगदाजरनीश्वरं । एतैर्विमुक्का कोनयनमाहाखिभिर्नरः। अपरसरसंभूतं किमन्यत् कागहेतुकं ॥ ८ ॥ आचरत्वात्मनः श्रेयसतो याति परां गतिं ॥२२॥ एतां दुधिमक्य नष्टात्मानो ल्पबुवः। यः शाखविधिनुत्दच बनते कामकारतः। प्रभवन्त्युपकर्माणः क्षयाय जगतो हितका न स सिहिमयाभोति न सुषं व परां गतिं ॥२३॥ कामनायित्वदम्पूरं दम्भमानमदान्विताः तलाशखं प्रमाणं ते कार्याकार्यव्यवस्थिती। मोहाशत्वातामान प्रयने चिना- ज्ञान्याशास्वविधागोकर्मक मिलाईसि ॥२४॥ • इतिश्रीमगवद्गीता देवासुरसंपदिशागयोगो चिन्तामपरिगेयां च प्रलयान्तागुपाश्चिता। मान पोडशो ऽध्यायः सामोपभोगपरगा एतापदिति निशिताः॥१५॥ प ·. 26 । Appendir. विधिहीनमसृष्टा मन्त्रहोननदृक्षिणं । LLCTURE XVII. श्रद्धाविरहित यज्ञं तामस परिचक्षते ॥१३॥ ॥ अर्जुन उवाच ॥ देवहिजगुरुप्राज्ञपूजन शौचमाजवं ।। ब्रह्मचर्यमहिंसा च शारीर तप उच्यते ॥ १४ ॥ थे शास्तविधिमुत्सृज्य यजन्ते थहयान्विताः। अनुद्वेगकरं वाक्ये सत्यं प्रियहित च यत्। नेषां निष्ठातु का कृष्ण सत्वमाहो रजस्तमः ॥३॥ खाधायाभ्यासनं चैव वाट्य तपउच्यते ॥१५॥ ॥ थोभगवानुवाच ॥ मनाप्रसादः सौम्यत्वं मौनमात्मविनियः । भावसशुद्विरित्येतत् तरो मानसमुच्यते ॥ १६ ॥ विविधा भवति श्रद्धा देहिनां सा स्वभावंजा। | सात्विकोराजसीचैवतामसोचेनितांश्टणु ॥२॥ थइया परया तसं तपसत विविध नरैः। सत्वानुरूपा सर्वस्य बहा भवति भारत । अफलाकाहिभिर्युक्तः सात्विक परिचक्षते ॥१७॥ स्वदामयोज्यपुरुषोयोयच्छहासएवमः॥३॥ सत्कारमानपूजार्थ-नपो दम्भेनन्वैव यत्। यजन्ते सात्विका देवान् यक्षरक्षांसि राजसाः। क्रियते तदिह प्रोक्तं राजसं चलमध्रुवं ॥ १८ ॥ प्रेतान भूतगणांश्चान्ये यजन्ते तामसा जनाः मूढयाहेणात्मनो यत् पोडयां कियते तपः । अशाखविहितं घोरं तप्यन्ते ये तपो जनाः । परस्योत्सादनार्थ वा नत् नामसमुदाद्दत ॥१६॥ दम्भाहंकारसंयुक्ताः कामरागबलान्विताः॥५॥ दातव्यमिति यदान दीयते ऽनुपकारिणे। | कर्शयन्तः शरीरस्थ भूतमाममचेतसः । देशे काले च पावे च तदान साविक स्मृता॥२०॥ मांचैवान्तगरीरस्यता विध्यासुरनिश्चयान ॥६॥ यत् तु प्रत्युपकारार्थ फलमुद्दिश्य वा पुनः । आहारस्त्वपि सर्वस्य त्रिविधी भवति प्रियः।, दीयते च परिक्लिष्ट तहानं राजसं स्मृतं ॥ २९ ॥ यज्ञस्तपलथा दान तेषां भेदमिमं रणु ॥७॥ अदेशकाले यदानमपाचेभ्यश्च दीयते। | आयुम्सत्वक्लारोग्यसुखप्रीतिविवईनाः। असत्कृतमवज्ञातं तत् नामसमुदाहतं ॥२२॥ रस्थाः स्निग्धाः स्थिरा हद्या आहाराः सात्विक डो तत् सदिति निर्देशो ब्रह्मणखिविधः स्मृतः । प्रिया ॥८॥ ब्राह्मणालेनवेदाश्चयज्ञाश्चविहिताःपुरा॥ २३ ॥ कट्सम्मलवणात्युष्मतीवणरुक्षविदादिनः ।' तस्मादो मिन्युटाहत्य यज्ञानतपः किया। आहारा राजसस्पेष्टा दुःखीकामयप्रदा ॥६॥ प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनां ॥२४॥ । यातयामं गतरस पूनिपथुपितं च यत। नदित्यनभिसंधाय फलं यज्ञतपाकिया। उच्छिष्टमपि चामेध्य भोजन तामसप्रिय ॥२०॥ दानक्रियाश्चविविधानियन्तमोक्षकाहिभिा२५ अफलाकाहिभिर्यज्ञो विधिदृष्टो य इज्यते। सहावे साधुभावे च सदित्येतत् प्रयुज्यते । पष्टव्यमेवेति मन सनाधाय स सात्विकः ॥१५॥ प्रशने कर्मणि तथा मच्छब्द पार्थ युज्यते ॥२६॥ अभिसंधाय तु फलं दम्भार्थमपि धै। यत्। यज्ञे तपमि दानेच स्थितिः सदिति चोच्यते। ज्यते भरतथेष्ठ तं यज्ञं विदि राजस ॥१२॥ कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥२७॥ -

·27
.
Appendir.
अथइयाँ हुन इत्त तयसतं होतं च यत्। न हि देहभृता शक्यं त्यक्तं कर्नाण्यशेषतः ।
असदित्युच्यतेपार्थ न च तत् प्रेत्य नो इह॥२८॥ यस्तु कर्मफलत्यागो सत्यागी त्यभिधीयते ॥१९॥
इति श्रीभगवृगोवा: थहात्रयविभागयोगो अनिष्टनिष्टं मियं च त्रिविधं कर्मणः फलं।
नाम सप्तदगोऽध्यायः
:: भवत्यत्यागिनांप्रेचनतुसंन्यासिनांवचित्॥१२॥
" | पञ्चेमानि महबाहो कारणानि निबोध मे ।
LECTURE: XVIII. सांख्येकतान्तेप्रोकानिसिदयेसर्वकर्मणां ॥ १३ ॥
| अधिष्ठान नथा कर्ता करणं च पृथग्विधं ।
:::.॥ अर्जुन उवाच ॥
विविधाश्च पृथक्वेटा दैवं चैवात्र पञ्चमं ॥१४॥
संन्यासस्य महावांहो तत्वमिच्छामि वेदि।
भरोरवालानोभिर्थन कर्म प्रारभते नरः।
व्यागस्य च हृषीकेश पृथक् केमिनिषदंन ॥९॥
न्याय्यं वा विपरीतं. वा पञ्चैते तस्य हेतवः ॥१५॥
तत्रैवं, सति कर्तारमानानं केवलं.तु यः।
॥ श्रीभगवानुवाच : पश्यत्यकृतंबुहित्यान्न सं पश्यति दुर्मतिः॥ १६ ॥
काम्यानां कर्मणां न्यास संन्यासं कवयो विदः।
यस्य नाइंछतो भावो बुतिर्यस्य न लिप्यते।
सर्वकर्मफलत्याग पाहुस्त्याग विचक्षणाः॥२॥
हत्वापिसइमालोकान्नहन्तिननिवध्यते ॥१७॥
त्याज्यं दोपवदित्य के कर्म प्राजर्मनीषिणः
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कमैचोदना ।
यज्ञदानतपाकर्म न त्याज्यमिति चापरे ।
करणंकर्मकतेतिविविधाकर्मसंग्रहः॥१८॥
निश्चय श्टणु मे तत्र त्यागे भरतसत्तम ।
ज्ञानं कर्म च कर्ता च विधैव गुणभेदतः।
त्यागो हि पुरुषया विविधः संप्रकीर्तितः ॥४॥
प्रोच्यते गुणसंख्याने यधावच्छणु तान्यपि ॥२७||
यज्ञदाननपाकर्म न त्याज्य कार्यमेव तत् ।
सर्वभूतेषु येनेक भावमध्ययमोक्षते।
| यज्ञो दानं तपश्चैव पावनानि मनीषिणां ॥५॥
अविभक्तं विभक्तेषु तज्ज्ञान विहि सात्विक॥२०॥
एतान्यपि तु कर्माणि समं त्य, वा फलानि घा वत्ति सर्वेषु भूतेषु तज्ज्ञानं विहि राजसं॥ २९ ॥
पृथ चेन तु यज्ज्ञानं नानाभावान् पृथग्विधान् ।
कर्नयानोति मे पार्थ निश्चितं मतमुत्तम ॥ ६॥ वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विदि राजसं॥ २९ ॥
नियतस्य तु संन्यासः कर्मणो नोपपद्यते ।
| यत् तुं कृत्ववदेकस्मिन् कार्ये सक्तमहतुकं ।
मोहान तस्य परित्यागस्तामसः परिकीर्तितः राणा
अतत्वार्थवदल्पं च तत् तामसमुदाहृतं ॥२२॥
दुःखमित्येव यत् कर्म कायलगभयात् त्यजेत्।
नियतं सारहितमरागपितः कृतं ।
स छत्वा राजसं त्याग नैवं त्यांगफलं लभेत् ॥
अपालप्रेप्सुनाकर्मयत्तत्सात्विकमुच्यते ॥२२॥
कार्यमित्येव यत् कर्म नियनं कियते र्जुन यत् तु कामे सुना कर्म साइंकारेण वा पुनः।
सहत्य वाफलंबेवसत्यागासाविकोमतः ॥ कियते बंजलायास नहाजसमुदाइनं ॥ २४ ॥
न इंटयकुगलं कर्म कुशले नानुपज्जते।
अनुवन्धं क्षयं हिंसामनवेश्य च पौरुष ।
न्यागो सत्वसमाविटो मेधावो छिनसंशयः॥९॥ मोहादारभ्यते कर्म तत् तामसमुदाहृतं ॥२५॥

·28 appendix. मुक्कसको नहंवादो धृत्युत्साहसमन्वितः। न तदसि प्रघिया या दिवि-देवेषु वा पुनः। सिध्यनिध्योनिर्विकारः कर्वा सात्विक उच्यते सत्यप्रकृति कयदेभिस्वातविभिर्गुणैः॥ ४० ॥ ॥ २६॥ माझाणक्षचियविशां शूद्राणां च परतप। रागी कर्मफलप्रेभुर्तव्यो हिंसात्मको शुचिः। कर्माणि प्ररिभक्तानि स्वभावप्रभधैर्गुणैः ॥ ४२ ॥ हर्ष गोकान्वितः कर्ता राजसः परिकोर्णितः॥२०॥ शमो दगत्तपः शौचं क्षान्तिराजप.मेव च। अयुक्तः प्राकृतः सन्धः भो नैसनिको तस" ज्ञान विज्ञानमालिकां ब्रह्माकर्न सभावज'४२॥ विषादीदीर्घसूचीचकीतानसउच्यते ॥२८॥ गौय तेजो निर्दाक्ष्यं युद्धे चाप्यपलायनं। चुहेमदं धृतेश्चैव गुणन स्तिविध एटणु। दानमोग्यरसावध क्षाचं कर्म खभागज ॥ ४३ ॥ प्रोच्यगाननशेषण पृथ-ोग धनंजय ॥२९॥ शपिगोरक्ष्यवाणिज्यं पैश्यक सभावज! प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये। परिचर्यात्मकं कर्म गूद्रस्यापि खभावजं ॥ ४४ ॥ वन्धमोक्षचयावेत्तिबुद्धिमापार्थसात्विको ॥३०॥ खे,खे कर्मण्यभिरतः संसिहि लभते नरः। यया धर्मगधर्म च कार्य चाकार्यमेव च । वकर्मगिरतासिदियघाचिन्द तितच्छणु ॥४५॥ अयथावत्प्रजानातिबुदिसापार्थराजसी॥३१॥ यतः प्रवृत्तिभूतानां येन सर्यमिदं ततं । अधर्म धर्ममिति था मन्यते तमसाता। | स्वकर्मणातमभ्यर्यसिद्धिविन्दतिमांनयः ॥.४६ ॥ | सर्वार्थानविपरीतांचदिसापार्थतानसी ॥३२॥ श्रेयान् खधर्मो विगुणः परधर्मात् खनुष्टितान।. धृत्या यया धारयते मगाप्राणेन्द्रियभियाः। स्वभावनियतकर्मकुर्वन्नामोतिकिल्विपं ॥४७॥ योगेगाव्यभिचारिण्या तिः सा पार्थ सात्विको सहज कर्म कौन्तेय सदोषमपि न त्यजेत्। ॥ २२॥ सर्वारम्भा हि दोपेण धूमेनाग्निरिचावृताः॥४८ यया'तु धर्मकामााग् धृत्या व्यारयते ऽर्जुन !' असक्तबुद्धिः सर्वत्र जिताना विगतापृहः । प्रसङ्गफलाकालीतिसायार्थराजसी ॥३४॥ मज्वार्थसिद्धि परमां संन्यासेनाधिगच्छति॥४॥ यया खमं भयं शोकं विपाद नदसेव च । सिदि भातो यथा ब्रह्म तथानोति निदोध मे । नविमुमचतिदुर्गेधाधुनिःसापार्थतामसी ॥ ३५॥ समासेनैवान्तेयनिष्ठाज्ञानस्ययापरा ॥ ५० ॥ सुख विदानी विविधं टणु ने भरतर्षभ । बुध्या विशुझ्या युक्तो धृत्यात्मानं नियन्य च अभ्यासाननेयचटुगान्तंचनियच्छति ॥३६॥ शब्दादीविषयांत्य चारागयोग्युदत्यच॥५१॥ । यत्तदये विषमिव परिणामे ऽमृतोपमं । विविकसेवी सघ्याशी यतवाकायमानसः। मन्सुखंसात्विकं प्रोतमात्मबुद्विभसादजं ॥२७॥ ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥५२॥ विषयेन्द्रियस्योगाद्यकरने ऽनृतोपन । अहंकारं बलं दर्द कामं क्रोधं परिग्रहं । परिणाने विषभिव नत् मुखं रागस पतं॥ ३८ ॥ पिमुच्यनिर्मम शान्तोब्रह्मभूयायकल्पते ॥ ३ ॥ यदये चानुवन्धे च सुखं मोहनमात्मनः। बलभूत प्रमाला न शोचति न काति। निद्रालस्यपनादोत्यं गत् तामसनुदात ॥३६॥ (समा सर्येषु भूतेषु महक्ति लगने परां ॥ ५५ ॥ - .

·29 Appendix. भक्त्या मामभिजानाति यावान् यश्चास्मि तत्वतः। अध्येष्यते च य इमं धम्यं संवादमावयो। ततो मां तत्वतो ज्ञावा क्शिते तदनन्तरं ॥५५॥ ज्ञानयज्ञेन तेनाहनिष्टः स्यामिति मे मनिः॥७॥ सर्वकर्माण्यपि सदा कुर्वाणो मद्यपाश्रयः । श्रद्धावाननसूयश्च श्टणुयादपि यो नरः। मत्प्रसाददिवाभोनि शाश्वतं पदनव्ययं ॥ ५६ ॥ सोऽपिमुक्ताशुभांलोकान्प्रामुयात्पुण्यकर्मणां चेतसा सईकर्माणि मयि संन्यस्य मत्परः। ॥ ७१॥ बुझ्यिोगमुपाथित्य मचित्तः सततं भव ॥५७॥ कचिदेतच्छ्रुतं पार्थ त्वयैकायेण चेतसा। मचित्तः सर्वदुर्गाणि मत्प्रसादान तरिष्यसि । कचिदज्ञानसंमोहः प्रणष्टले धनंजय ।। ७२॥ अयचेतत्वमहंकारानश्नोष्यसिविनक्ष्यसि ॥५८॥ यदहंकारमाश्रित्य न योरप इति मन्यसे । ॥ अर्जुन उवाच ॥ मिथ्यैषव्यवसायप्रकृतिस्त्वांनियोक्ष्यति ॥५॥ नटो मोहः स्मृतिलब्धा त्वत्प्रसादान्मयाच्युत। स्वभावजेन कौन्तेय निवडा खेन कर्मणा; स्थितो ऽसि गतसंदेहः करिष्ये वचनं तव॥७३॥ कर्नुनेच्छसियन्मोहात्करिष्यस्यवशोपितत्॥६. ईश्वरः सर्वभूतानांहद्देशे ऽर्जुन तिष्ठति । ॥ संजय उवाच ॥ भ्रामयननवभूतानियंत्रारूढानिमायया ॥ ६॥ इत्यहं वासुदेवस्य पार्थस्य च महात्मनः । तमेव शरणं गच्छ सर्वभावेन भारत । संवादमिममश्रीपमद्भुतं रोमहर्षणं ॥ ७४ ॥ तत्प्रसादात्परांशान्तिस्थानप्राप्स्यसिशाश्वत॥६२ व्यासप्रसादाछुतवानेतामहं परं । इति ते ज्ञानमाख्यातं गुन्ह्याद्गुह्यतरं मया। योगयोगेश्वरातकृष्णात्साक्षात्कथयनवयं॥७५ विमृश्यैतदशेपेण यथेसि तथा कुरु ॥ ६३ ॥ राजन संस्मृत्य संस्मृत्य संवादमिममद्भुतं । सर्वगुह्यतमं भूयः श्टणु मे परमं वचः। केशवार्जुनयोः पुण्यं इण्यामि च मुहुर्मुङ॥६॥ इटोसिमेदृढमतिस्ततोवक्ष्यामितेहितं ॥ ६४ ॥ तच्च संस्कृत्य संस्मृत्यरूपमत्यद्भुतं हरेः। मन्मना अव मझनो मद्याजो मां नमस्कुरु । विस्मयोमेमहानराजन्हयामिचपुनपुनः ॥७७॥ मामेवैष्यसिसत्यतेप्रतिजानेप्रियो सिमे ॥ ६५ ॥ यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । सर्वधर्मान् परित्यज्य मामेकं शरणं बज । तब थोर्विजयो भूति(वाणीति मतिर्मम ॥७॥ अहवासर्वपापेभ्योमोचयिष्यामिमाशुचः ॥६६॥ इति योभगवद्गीता मोक्षसंन्यासयोगो नाम इदं ते नातपस्काय नाभताय कदाचन । अष्टादशो ऽध्यायः नचाशुश्रूपवेवाच्यंनचमायोऽभ्यसूयति ॥ ६ ॥ य इदं परमं गुछ मदनेष्वभिधासति । ॥ इति श्रीभगवद्गीता समाप्ता ॥ श्रीन मयि परां कृत्वा मादेष्यत्वसंशयगादा न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः । भयिता न च मे तस्मादन्यः प्रियतरो भुवि॥६॥ . . ॥ शुभमनु सर्वजगतां ॥ 8

·BH A.G'A V AT-GEET Æ
XVIII LECTIONES.
IN SENMONEM LATINUM TRANSLATE
INTERPRETE
A. G. A SCHLEGEL.

·BHAGAVAT-GEETA. . LECTIO I. DILLITARASHTRAS loquutin 12 1 In campo sancto, Knrilis campo, congressi procliabund nostrates Pandyıdroque, quid feccrunt, o Sanjaya? SANJAYAS loquuntur Conspecto qiudomn Pandudarum agmine instructo, Duryolliams illico, ad magistrum propius accedens, rex ipse sermonem edit 3 "Adspicc hanc Panduis filiorum o magister? "ingentem aciem, instructum a Drupadac filio, 4 "tuo discipulo sollert Ibu sunt heroes arci "tenentes, Bhimae ct Arjunae pares in proe "lo Yuyudhanas, Virátasque, Drupadasque, 5"magno curru vectus, Dhrishtahetus, Che. "atanas, Kasıdısque rex animosus, Purujitas "Kuntıbôjasque, Saivgasquc hominum prin G "cops, I udhamunyusque egregius, Ittam "aujasisque fortis Saubidras Druup didisque "filu, onues acque magnis curtibus icchi 7 "Noxtrorum autem qu praecipu, hos animad "yette, ur nobilissimo, duces exercitus mei 8 crempli gratia cos tibi eloqmet "Bhushmusque, harnasque hnpasque bello "rum jurofligator, Asvatthaman, Vilariusque, 9 "nec non Saumatlattus aluque mult, heroes * mei gratia animao prodigt, varia trla corus 10. "cintes, omncs jroeliorum g7111 on antis idoneus est hic noster exercitus en plus "nis imperat, dicus vcro iste allorujn CTET 11 "mtus, eu Bhimar imperat. At per'traentes “acici cunctos secundum ordines collocatı “Bhıslımac utique opem ferunto proceres 7ios "tn, quotquot simt ” Illus animos excita turus grandaevus Kurudarum progenitur leo nino rugitu clare insonens, conchu inflavit vir excelsus Tunc buccinacquc, tympanaque, 13 cymbala, cornur, tubae sulato ictu concre puere is clangor tumultus inst24 fut Tunc 14 in curtu ingenti candidış equis juncto stantes, Madhus occisor et Pandudes, conchas suas coelestes inflavere ille, sensuum domitor, 15 Gigantcam, hic, opura contenutor, Thcodoton Magnum concham, Arundineam nomine, in flavit Bhunas, ab ansis horrendis dictus, lupı nis visceribus, Triumphatricem Yudhish 16 thiras, huntidys fihus', Mrkulas Saladeristue Duleisonat et Gemini floreain kasıdısqne 17 rex arcatenens, et Sıkhavudin, magno curru mycctus, Dnshtadyumurs, Viratasque Satya kısque semper invictus Drupulis Drupadi 18 disque natı undique, o terrarum domnc, Sau badzısque salidis braclius, conchas inflayere singulz singulas Dhrit råshtridarum corda 19 lacorit concentus isto, tumultu coelum ter Tamque personante Tunc, 41019 Dhrituris! 20 tridis in acie dispositis, simrac elligent in youllo gestane Panuiudes, quum jam ola intervolitarent, acuin exprorost, ct iilico ?1 Inalınım his verbis alloquutus est, rum domine “In unusquc agnums intervallo "currun siste mahi, velite! donec istov 27 "perlustravero pugnındı cupidos in ncie con "Estitutos, quinam sint, quibuscum muli pus Tu ipse, tert 1 . 07 ·1 Appendix, 03 "nandım in hoc belli discrimine Proelia "turos cminus prospicio istos, que huc conre "nere Dhritarashtrae filio scelerato pugna "gratificari volentes " SANJAY IS loquitur 3 Ita compellatus Krishnas ab Arjuna, o Bharata, in utriusque agrınıs inter allo cui 25 run sistens egregium, Blishipa Dronaque coram, uniscrsisque proceribus, En tibi, inquit istos Kurindas hue progressos! Ibi vidit stantes Arunas patres atque avos, magistros, arunculos, fratres, filios, nepotes, nec non farlarcs, soceros et amicos quoque, pariter 3n utroque agmino IIosce conspiciens ille, Kuntılıs natus, universos cognatos in ECIC 28 stantes, summa miscratione commotus fracto animo hacc proloquutus est quidem tergemino“ imperándi gratia, nedum proper orbem terrarum Ocisis Dhrtarash 36 tridis quacnam laetitia nobis siet, e mortaliumo Totis cypetite? Scelere sane imburremur caesis Istis praedonibus Quapropter nos nen decet 37 cacdere Dhritarashtrdas cum gentilibus suis Quomodo tandem cognatis caesis fortunatı simus, o Krishna? Ctramsı z&ti, quibus mens 38 sana libidine excutitur, non vident stirpium cxcidio admissum nefas, et in amicos saevien di delictum quomodo nobis non foret statu 39 endum refugere hoc scelus, nobis, inquam, stirpium excidio admissum nefas praevidents bus, o mortalium rotus cxpette? Stirpium 40 excido delentur sacra gentilitia perennet, te ligionc deleta lur omnem stirpem gliscit im pietas, impietate gliscente, Knslua, cor Jumpuntur feminae nobiles, f.minis corruptıs, Vrishnida, exsistit ordinum colluvies, collu 42 vies ordinum infernis mancipat stirnisa parrı cidas apsamque stirpem mmirum praecipitant e suporis harum majores, uborun ac libatio num solemnibus privatı Delictis porncıdarum 43 stirmas husce, ordinum colluvem invehentabus, evertuntur familiarum sacra et sacra scntilitia perpetua, escrsis sacris gentlitus viventium 44 hominum, o mortalium votis expetite, apud unferos utique domiciliu Sic declaratum and sumus Cheu' quantuin piaculum com mittere decrevimus, quod imperandi clulcedine allecti, comnatos, capdere pirati sumus! Quin 46 ft mc haud rerutentem, inermem, tela manibus vibrantes Dhrtarishtridae necavcrint, melius inccum Actum foret 41 . 31 tatubat ARJUVAS loquitur Visa ista cognatorim turba, que proclia 29 bunda buc progressi sunt, fatiscunt mihi membra, ct os crringue contabescit, tremor quc corpus meum pilorumquc berror occupat, 30 arcus clabitur nimu, et cutis penitus peruntur, nec jam cori-istere valco, et mens mca quası Alqueomina video infelicia, o Pul cricone, nec fausit quidquam praevideo, cos 32 natıs IN CIC cac 19 llaud cupio setoriam, hrshna, neque imperium, nec voluptates Quorsuin nobis impenum, Somie? quorsum 33 opes felvta ctiam? Quorum gratia cupiuntur a nolo imprerum, opes soluptatesque, a ips ad pugnam congtes sunt, amma ditusquc mamstri, patres, files, ariqur attden, arunculi, seti, nepotcs, levites, nec Istos caedere nolo, icl matime candente, o Vladius interfictar no mundo GT 31 $upractis 33 non agnati SANITAS loquitur Sic loquutus Arjunas II acic, in currus 8C dils conced, animo moestuia conturbato ·V Schlegel's Latin Hersion. . LECTIO.II. Lect quutus Nomiuin, conticuit ille quidem. Hunc 10. compellavit Krishnas, subridens quasi, o Bhâin utriusque agminis intervallo, despondentem his verbis: Hune, miscricordia ita commotnm, lacrimis suffusum turbatos oculos, despondentem his verbis affatus est Madhuis interfector. rata, Aliu Nuxex loquitur; ALMux Nuut loquitur: 2. Unde te haec debilitas in belli discrimine repente subit, indigna, honestis, viam ad 3. Superos obstrucns, ingloria, 0 Arjuna? Noli mollitiae effeninatae te radere: non hoc te Vili socordia abjecta, age essurge, hostium sexatgri . decct. ARJUVAS loquitur: 4. Quomodo Bhishmam cgo in proclio Drônamque, o Nadhuis interfector, sagittis impugnabo? 'Ambo mihi venerandi, hostium 5 interfector! Magistris magnopere suspiciendis haud chosis melius sane foret pane emendicato vesci per hoc ucvum; caesis sero magistris opun aizdis, quoad vnam, vescar dapibus G sanguine pollutis. Neque hoc norimus, utrum praestantius foret nobis, ut sel victores etsist. amus, vel isti nos vincant Qubus caesis si cro nos non jus abit, & ipsi constitere er 7. adietso Miserationc et formidine culpac fracta indole, percontor te, religione mentem attonitus, quodnam consilium sit magis salutare? Declara loc mili. Discipulus tuus ego sum: 8. doce me, od to contersum Tlaud equidem pracvidco, quid mihi propellat moeroren, scn- US muy torrentet, etsi nanciscar it orbe terrarum omplum sine rivali regnum, in di. Tosque ipcos ctnm imperium. SA114145 lomtur! llis erbis aff Aus Krislinam Afunne, hostium sesator, "Ilaud puguibo!” *ita allo- Non lugendos luctu prosequutus es, at con- 11. venientes sapicntiae scrmoncs profers Vita dcfunctos vel non defunctos luctu non prosequuntur sapientes. Neque cnim cgo unquam 12 non fui, nec tu, neque isti mortalium reges; neque est quando non futuri simus nos universi in posterum, Sicuti aniinantis is hoc 13 corpore est igfanta, juventus, senium,perinde, etiam nosi corporis instauratio. cordatus huc non trepidat. Elementorum autem contactus, 14 Kuntidis nate, frigus caloremse, voluptatem molestiamve praebentcs, reciprocantes sunt ac fuxi: hos tu perfer, Bharata. Qucm hi non 15. perturbant virun, o tu eximic, in voluptate ac molestia sibi parem, constantem, is ad immortalitatem conformatur Quod serc non 16 est, id fieri nequit ut etsistat; nec ut eeso desirat, quod scre cst; amborumque horun perspectu chserimen iis, qui rerum veritatem cernunt. Indelcbile autem, hoc scias, est illud, 17 a quo Universum hoc expansum; dclctionem incxhausti istrus nemini efficere licet. Caduca 18 haec corpora dicuntur, xnmutabılı spiritu animata, indelebuli atquc immenso: quarc pugna, o Dharata! Qui eum arbitratur occisuren, 19. que eundep censet occisum, lui ambo non rectc intelligunt; neque occidit ille, neur occiditur. Non riuscitur mortune unquam; 20 non ille restitit, ersistitve, pon exstiturua. imialus, immutabilis, tempus alle, prisrue, non occiditur orciso corpore lebilum, aeterum illcoin, innatum, inexhau.. Qin pont inde- 91 11 ·vi Appcudir, um C tum, quoniodo is homo quempiaru occidendum Perinde au obsoletis 22 curct, rel ipse occidat? vestibnis abjectis, novas sumit homo alias, sic abjectis corporibus obsoletis, alia ingrcditur 23. nova spiritus. Non illum penetrant tcla, non illum combruit flamma, nequc illum perfund- 24. unt aquae, nec tentus exsiccat. Impenetrabilis ille, incombustibilis ille, imperfusibilis, ille, nec non inexsiccabilis, perpetuus, omnivagus, stabilis, inconcussus illc atque aeternus, 25. invisibilis ille, inenarrabilis ille, immutabilis ille declaratur. Quare, quum taleru cogno- 09. reris, non Jucun fium prosegui 10 oportct. At di illum vel maxime identidem natúm acidentidem arbitreris mortuum, ne sic quidem te, o 27. lieros, cum lngere oportet. Nam geniti ccrta mors est, mortui ccrta generatio: quapropter 08. in re incritabili non te lugcrc oportct. Insen. sibile est animantium principium, insensibilis cxitus; scrusibitis medius inter utrymque status: 20. quinam Iuic samplorationi locus? Miraculi instar alius intuetur cum, miraculi instar en arent porto nlius, miraculi instar cum alius carrratum nulit: sed quamvis audierit, non 30. tamen norit cuma quisquam. Spiritus semper invulnerabilis illc in cujusquc corpore, o Bhdrata: quarc circtn aninontia non te lugere $1. oportet. l'roprii'ctinm officii mrmoreni non tc contremiscere oportet: Irgitimo bello melius 22. quidquam militi escaife nequit, ac sua'sxonto paratio coeli sultae aperiuntun Tortunati milites, o Pritlac fli, nanciscuntur bellum 33 ejusmodi. Sin Tero tu hanc Irgitiman page nam haud parficias, proprii ollicit ſamanque 31. dverriot, Lilne tontuhes; et infurnizm in. super mortale fabulebantur dete perennern. Generosorum autem infamia ultra obitum por. 35. sizitur. Mctu e pruxlio te soepssjese crisți. tisalment fitorene magyar rurribus vcrti, corum. que, a quibus mani Olaratus fueras, con $1. teptum subibit, et contumelios kertones multo scient inimici tui, situperantes tam finitulinem: qua quid molesius etenire protest $Velocritus çorlum aik purus, kel Victor terra potiere. Quafe exsufge, o Kuntidis nate, ad plignandum obfirmato animo!" Yolupta. $6. tem molestiamse pari loco ponense praemiurg jacturamyc, victoriam clademse, protinus ad pugnam accingerc: ita affectus nullam contrahes labem. Haec tibi exposita est ratioei- 39. nio sententia; nunc autem sccundum levotionem eam accipe, cui sententiae devotus, o princers, operum vicula abiicies. Nulla ibi est 10. conatuum frustratio, nec detrimentum extat; vel tantilluni husus religionis libcrat ab ingenti formidine. Ad constantiam efforinath senten- 41. tia una huic est, . Jiuruis prolos: multipartitac autcm ac infinitae scntcntiac inconstanti- Quam floridam istam orationem profer 42 runt insipientes, librorum sacrorum dictis gaudentes, nec ultra quidquam dari afirmantes cupiditatibus obnoxii, scdem apud Supcros 43. finem bonorum praedicantes; orationem, in. quan, insignes natales tanqnam operufur pracmium pollicentem, rituum varietate abundant. em, quibus aliquis opes ac dominationem nanciscatur: qui hac a recto proposito abrepti, 41. circa 'opes ad dominationem ambitiosi sunt, • horum mens non componitur contemplationc ac perscrerantiam. Ternarum qualitatum 15. matcriam cibent libri sacri: tu autem liber esto a ternis qualitatibus, o Arjuna; liber a gemino affectu, semper essentiae deditus, el. pers sollicitudinum, tui compos. Quot usibus 46. inservit puteus aquis undiquc conflucntibus, tot usus praestant universi hibri sacri theologo prudenti. In ipso opere momentum tibi sit, 17. at nunquam in ejus praemiis. Soli ad opera praciniis inpelli, niec otii ambitiosus esto In 48. devotione perstans opera ju'rfice, anbitione ecpositi, o contemtor' opum, in crentu 170SXTO relimprospero acquahilig; nequalilitas denotio dicitur. Ionge sane inferioze sunt opera devoti. . 49. onc menk's, o contritor qum. In crnetite tua prae«idiuin quaerc. Mieti, qui pruemiis al opera intrlluntur. Hente de otus in loc 50. arty utraque dimittit, berc et male facta. Quare dion to detorr: dorotio dextrrita.

·Schlegels Latin Hersion. 53. funt. 1 51. tem in operihus praebet. Mente devoti, praemio operibus parto abjccto, sapienten generationum, vinculis cesoluti, ingrediuntur 52. viam summae salatis. Quando mens tua praestigiarug allges exsuperaverit, tunc perrenies ad ignorantiam omnium, quae de doctrina sacra disputari possunt vel disputata Subtilitatun thcologicarum incuriosa quando mens tua immota steterit, firmaque in contemplatione, tunc derotio tibi obtinget. ARJUNAS bquitur: 51. Qualis est sermd viri confirmati in sapicntia, ac assidui in contemplatione, o Krishna? In meditando defitus qnomodo loqui, quomo. do quiescer ac circa negotia persari solet? ALMUMI NUEN loquitur : 55. Quando relihquit cupiditates omnes, quae. animum afficiunt, secum semet ipso contentus, 56. tunc confirmatus in sapientia dicitur. In molestiis animo imperturbatus, voluptatum illecebris haud obnoxius, procul habitis amore, odio, ira, in mcditando defixus, anachoreta 57. dicitur. Qui, undique affectionis expers, quid. quid illi obtingat faustum vel infaustum, neque cxultat neque aversatur; apud hunc sapientia 58. cornurulur. Quando is, sicuti testudo artus suos undecunque, susu, nbstrahit a rebus quac sensibus obrersantur: tunc apud enim 59. sapientia commoratur, Res sensibus obviac rccedunt a martali abstinente; temperantia ejus insigni animadicrst ipse eppotitus rece- 60. dit. At interdum, Kuntidis nate, vint pru. dentis, quanvis strenue annitcntis, sensus 61. turbulenti animum si abripiunt. Ilis omnibus coercitis dovotus sedcat, in me solum intentus; cujus in potestate sensus sunt, apud hunc sapientia commoratur. In homine res sensi. 62. hus obvias meditante propensio erga illas subnascitur; e propensione cupido, e cupidine ira enascitur; ex ira crsistit temeritas, e temc- 63. ritate memoriae confusio; e memoriae confusione mentis jactura, qua tandem ipse pessumdnttur. Qui autem circa Ies versatur sensibus 64. ab affectu et aversatione segregatis, ipsius voluntati parentibus, animo bene composito, is screuitatem consequitur; serenitate omni- 65. um molestiarum repudiatio in illo subnascitur. Cujus vero ingenium serenum, hunc protinus mens totumn occupat. Non inest mens non 66. devoto, ncquc inest sui conscientia; et qui sibi non sui conscius, is tranquillitate, caret: sino tranquillitate quomodo beatus esse possit? Sensibus cira res versantibus cujus animus 67. obtemperat, ejus sapientia illius impetu abripitur, veluti tempestaic navis in fluctibus. Quapropter," heros, is, cujus sensus cohi- 68. bentur omnimodo a relås, quac scifsibus obu versautur, apud hunc sapientia commoratur. Quac noz est cunctis animantibus, hanc per- 69. vigilat abstinens: quia vigilant animantes, haec est Lox yerum intuentis anachoretar. Ine\- 70. pleto intra terminos suos residenti occano queliter aquae illabuntur, cui similiter omnes cupiditatcs illabuntur, is tranquillitatem adipiecitur, non qui cupiditatibus lascivit, Qm 71 houro, omnibus cupiditatibus repudiatis, in vita versatur illecebrarum expers, liber a sui studio ac $ui Educia, is tranquillitatem conse quitur. Haec est divina statio, o Pnthao file: 72 Pane adeptus, non amplius trepidit; perstare in ca obitus quoque tempore, ad extinctioncm in numine evehitur, ·Appendia, Yll LECTIO III 19 ARJUMAS loquitur 1 Si mens pracstantior opere a te aestimatur, o mortalium votis expetite, cur tandem hor 2 rendo open me destinas, Pulchricome? Con fasa oratione mentem quasi perturbas meam, hoc unum e decreto profare, qua ratione meh ora ego adipisci possim? ALMUM NUNCN loquitur Non sane In hoc mundo duplex vitae institutum dlım a me promulgatum est, vzt innocue scientiae destinatione rationalium, et operum destina 4 trone devotorum non opera onuno huud inchoando frutur otio homo, nec vero abdica 5 trono ad perfectionerh pervenut quisquam vel momento temporis unquam ab operbus vacat, impellitur eruin et uytus ad opus peragendum facultatibus naturalibus 6 Qun ministerio corporali coercito sedet, animo meditans tes sensibus subjectas, demens, is simulator sanctitatis dicitur, qui vero sensibus animo coercitus sese accingit, o Arjunal ad opus corporal Inanısteno peragendut, sine 8 ambitione is mynı aestumatur. 'Tu perage opus necessariam, opus praestantius est olio ne corpore quidem sustentatio tibi otioso pro 9 cedat Practer opera facrorum causa suscepta muntlus he operum vinculis implicatur, qua propter kuntidis nato, amatomus immunis 10 opus aggredere Simul cum ritu sacrifico progenic lumana creata olım elıxıt Progenitor Nilo prop galimni, ylle vobis esto vacca 11 "abundantino Duros colate illo, lu Din jos "colunto Vutuo vos culcutes, salutem sum 1211 "mam adipiscenuin, Optatos abos vobis DI "dabunt, sarnficug cluti, cibis ata lus datis, "non ante parte in dem oblata, qui fruatur, *13 sane fur est Sacnficiorum reliquias come 13 “dentes probi exsolvuntur omnibus peccatis, "Fescuntur autoin prculo 1oxu, qui dapes “instruunt cu gratia Frugibus nluntur 14 anımantra, ambzę fit frugum proventus, sacri ficio impetratur, imber, sacrificium opere 15 consummatur, opus e numine, ortum scire, numen e simplici et individuo ortum Ideo numen omnia permeins semper in sacrificio pracsens est Lunc orbem sic cyrcumactum Io quicunque volvendo haud promovet in hoc seculo, is inceste ncro transxto, sensibus in • dulgens, o Prathae fill frustra vivit Qu 17 autem secum qmetus est homo, ac sibimet sa tisfaciens, contentusque semet ipso, 18 omn negotio vacat, et 'huyus quidem nihil interest, 18 utrum aliquid factum sit an infectum, neque eum ex omnibus animantibus commodi yuus expectatio suspendat Quare sine ambitione 19 semper opus tibi demandatum appara sie ambitione enim opus apparans summum bo num var ndipecatur Operibus certe perfcc20 tionem quaesisere Janakas cctenque ejusdem ordinis Generis humani serisum quoque respiciens opere fungi debes Quidquid dcs 21 tinat optimus quoque, id ipsum coter multı tudo, quod illc cronplum proponit, id vulgus deindc sectatur Non mih, o Pnthac fil 22 quidquim in mundo tergemino est peragen dum, nec adipiscendum, quod nondum ndertus fuerin reror tamen in opere 99 quam non versatct in opere unpiger, quando quidem me vestigia scctantur homines, o Prithne fili, omnimodo, pessun ituri essent 9:4 ki mortales, nisi opus eo peiligerem, e col lunci auctor forem, et esito tracicrcm hancce progeniem Implicati opere uspicnfes meuti 23 agint, Bharatą sic spicns agat sinc ambi At si ogo un ·Schlegel's Latin ribion. ix alienum officium accurate implere; in suo officio satius est, mortem oppetere: alicnum of. ficium fornidinem affett. + ARJUNAS loquitur: A quonam sero instigatus ille, peccatum 36 almittit homo, etiamsi nolit, Vrishnida, vi quasi impulsus? ALIUN Nusley loquitur: 26 tione, curgns gencris humani adsensum, nec opinionum discrepantiam gignat inter iguaros 'opere implicatos, Fugatur omnibus operibus 27. sapiens, dgvota mente ad ca scaccingens, Naturae fualtatibus peraguntur omnimodo opera; sui fiducia qui fallitur, corum sc ipsum & auctoretn cssc arbitratur, At veri gnarus, o heros, de gemino qualitatum operumquc liscrimine;"qualitates in qualitatibus versantur," 20. sic arbitratus, non implicatur. Naturae qualitatibus decepti, implicantof operibus qualitatum; hos universitatis ignaros, tardos, gnarus 30. univcrsitatis haud, labefactet. Cuncta opera in me deponens, cogitatione ad intimam conscicutian conversa, nulla spe crcctus, rerumjuc tuarun incuriosuo punua, aegritudinc 31. depulsa. Qui loc meum decrctum semper obscrvant liomincs, fidci pleni, haut obtrectantes, hi, openbus quoque emancipantur. 39. Qui vero, istud obtrectantes, lqud obscrvant mcum decretumn, hos ohuni scicntia crturbatos 33 scias pessumdari rationis inopes Ad id quod şuric naturac conscntancum cst, tendit sapiens quoque; naturam scquuntur animantia: quid 31 courcer do cfficitur? Rclus scnsui cuilibet subjectis propensio et aversatio insident; utriusque ad nutin ne quis praesto sit; etenim 35 liac sunt cjus adversariac. Satius cst svo ollicio, ctsi deficientibus viribus, fungi, quam a Cupido is est, Furor iracundiae is cst, er 37 impetuosa qualitate progenitus, vorax, nefastus; hunc cognosce in hoc aeso inimicum. Sicuti fumo involvitur flamma, speculumque 38. acrugine, sicuti utero ih rolutus foetus, sic isto Universum hocimolutum. Involvitus scientia 39. ista, sapientis pertinaci inimico, versiforni, Kuntidis natc, et ignc insatiabili Sensus, 40 animus, mors, cjks ditio fertur: hisce infatuat iste, scientia involuta, portallarg Quapropter 41 'tu, sensibus a principio coërcitis, Bharatidarum optime, nefastum illum repudia, scientiae et judicii pessumdatorom. Scnsus pollentes ainnt, 49 scnsibus pollentior animus, anirao autem pol. lentior incas; qui sero firde mente pollet, is Sic supri mentcm pollere cum intelli- 43 gens, te ipsun tecum confirmans, profiiga hostem, o lcros, versifomem, intractabilem cst ·Appendir, S + LECTIO IV. 1 ALYUN NU TE loguntur Ilanc devotionen Vivasvantı ego dccları 1 eram perennem, Vivast in Manu cffitus est, 2 Manus Iuâku memorant Sic per manus trahtam cam reges sapientes cognouerunt llace dovotio diuturno tempore in hoc mundo 3 perut, Lostium vexator Ladem illa devotio antıqua hodie a mc tibi declarata est Tu cultor meus es atque nicus mysterium hoc scilicct pracstantissimum . Awura loquatur Tosteriores sunt natalcs ku, priores 11175- vantis natales curomalo istud intellignin, quod 15 "intro declarıyeram? AIMLI NUNEN loquitur 5 I'lurm jam practcriere mei matnles, tuis que, o Anun' lloscc crro universos nov, tu 6 lcro haud rosti, netium scrator Qumquam innatus sum, incorruptibilis, quanquam am mintium sum dominus, naturac mcacarpe rons subindlc nascor, 'prnosti 18 mihi insats Qurdocunque scilicet pietatis linguor etsis Rit, e Bharata, ci incrementun impietatis, ne menuis no JWOCTEO Ad vindicationem honorum et ad esersynem seclentorum, jne tutte stabiliendar galia nascor per singula 4 cull Gemturam ct opus meum slıs inum qui mic mux nouit, confx re, relicto non ad kovam pohituram realitur, ad me artrdit 10 illi, a Arjan' Soluti ab lectu, ti tort, ir, Inel fimiles, manfis, duit fcientiae casta mm lustrate nem intiim Innelere 11 11, y tradiculuin a l'iner mutuntur, lucem menil VM irtain met tur lumini, 12 miliar fh,omnimo, Qui cupiunt genim successum, n Diris in hoc orbe lıtınt' Breui sane in vita mortul successus obtingit opXCTC partus Qunternorum ordinum stirpes 7 me 13 creatı sunt secundum qualitatum operumque distributionem, fråruin rc ipsum scias auctorém, auctore carentem, incorruptibilem Nec 14 me opere polluunt, nec in operis fructu milu est stimulus, qui talem me cognoscit, 19 operim vinculis haud constringitur Sic statuto opus 15 peractum cst a priscis xmancipationem affic tantibus, qnamobrem perage in opus, quale a' priscis olim peractum Quid sit opus? quid 16 otium? quientur Inc in re vel mates trop davcrc Lynsmodi opus tibi declarabo, quo cognito a milo Lberaberis Ad upsion opus 17 est attendendam, attendenilwn quoque ad c. cssionem ab opcre, attendcndum tandem ad Otium, obscura operis ratio Qu in opere 18 otium cernit, et in dfio opus, is sapit inter mortales, is derotus cunctis operbus pera gendis aptus est Cujus omnia incepta t- 19 gregate sunt a cupiditatis instinctu, cum ope nibus scientiae igne consumtis, doctum pro nunciavcre srpentes Procul habita ambitione 20 in fructu operum posita, qursemper lulans cst, non egens patrocinio, 14, ctsi un opere occupa tus, nihil tamen omnino agat Nalla spe 21 crectus, cogitationes suas Courcens, dimisso omw emolumento, corporal dutarnt mms terio opus peragcns, proccato haud imbrutur Qurehus spante kilu oblatis contentus est, 09 gemino alli ctu superior, neutiquam nudus, et aequalis in succeesu proape tu scl adreno 11 ne operando quidem implexur I Togrumus -3 ambitione vacui creoluti, intellerin 11. ecientin, defiro, racnfion girtin e antingent's, opils intotum qua4 Manescit umen mt in ob 21 hafione, numen un olin FISTO iltanen ingur, ·XI Schlegel's Lntu Jersion. + . qu1m 35 numine utatur ad numen iturus est ille, qui 20 numcn operundo ineditatur, Dronun porto Ilu devoti feligionem colunt, in thcologie igne alı religionem ip? religione denuo s? 20 cnificani, attitúm ceterosque sçnsus alui in coirtincntiac ignibus sacrificant, fomum ecte raque sénsıbılıı alu in sensuum ignibus si 27crificant, Cuncta musteria corporalia ac vitalia porro ali sacrificant in igae mystico 28 continentiae, «cicntia accenso, opum sacrifici, castimoniae sacrifici, des otatusque sacnfici porto sunt alıı, taatac lectionis ac scientiae 29 sacrifici, temperantes, proposita tenaces In cypiratione sacrificant spintura, in spintu ex spirationcm similiter alı, spintus et esspira tionis meatfbus praecluse, spintus retinendi 30 , studiosi Alu cibo abstinentes vitala in ti talibus sacrificant unus ersi hi quoque sacrifi candi sunt gnani, ac sacnficis peccata sua 31 delent Qu rescuntur dapibus ambrosis sacrificio reliquis, 21 transcut ad numen de ternum Mon cst luc mundus ircligiosi quomodo tandem alter, Kurundarum optime? 39 Tam vana sacrificia propagita sunt e numinis ore, operibus comparata scias haec uniserca, 33 sic cognito, liberaberis Pracstat opum sacn ficio scientne sacrificiun, o hostium setator, cuncta opera integra, Prithac filı, scientin comprehenduntur et consummantur Ilanc 31 tu quacru, genibus prouolutus, percunctationc, Tercrenti? Vonstroliunt tibi scicntiam szpi cntes, veritatem rerum perspicientes cdoctus non itcrum ad crrorcm pennde redi bis, Panduda, qua cntia unui crea conspicies in tc ipso, deinde in mne Susel muximc on s6 nibus peccatis sis contaminatus, univcrcalıs scientiae saltu tamen infernum trajicies Perinde ae lignt accensus igtus in cincrcm 37 vertit, o Irjuna, panter scientiac ignis omnia opera m cinerem sertit Flaud sane 38 scientiac simle lustramen in hoc orhe erstat id homo devotionc consuinmatus ultro temi poris progressu, in se ipo inicmut Qui fidem 39 habet, adipisatur scieritim, hunc intentus, scasibus coercitus, scientiam adeptus, ad sum mam tranquillitatem pervenit Igraus autca 10 fidequc carens, dubitation indulgens, pessum datur neque humuddis, nec ulterior, DCC felicitas ejus est, qu dubitation undulget Eum qu in devotione opera sua deposuit qu 41 scientia dubitationem discidit, spintalem, non constrngunt vinculs opera, o contemtor opam Quapropter ex ignorantia progenitam corda 12 infixam dubitationem ense scientiae tuae dis cindens ad devotionem confersus age ca surge, o Bharata!

·Appendir, X11 LECTIO V. ARJI is loquatur < 1 Ablicationcm operum, hreina, et alter i ci parte cxeratatoucm laudis utrim horus sit melius umum, id mihi decları henc deli beratum ALVUN MUME loquitur Abdicatio ct exercitatio operum, utrumquc bcatitudinem parit, horum tamen prac operum abdicatione exercitatio opetum acstimatur 3 Judicandus est is constans abdicatur, qui ne que aversatur nec debzderat, qui autem a ge mino affectu immunis est, hords, nullo ne 4 gotro vina alistasoluitar Disciplinam ratio palom et actitam seorsum nuncupant puen, non itidem docti alterutri duntaxat deditus 5 simul utriusque percipit fructum Quac di scaphnis rationalbus occupatur statio, ad eandem quoque devotzonibus pervenutur Unam candemene este disciplinam rationalem 6 ct devotionem qu cernit, 19 vere cerat, Abdi catio autem, v Leros, difficilis est ad adipis cendum eine deratione, devotion derotus anachoreta ad numen hiud longo tempore accedit Devotion: derotus, menle castus, sibi ipsi imperans, sensuum doritor, omnium animantiunxcommuniune armatus vel agendo 8 non pollutur “Nilil equdem ago, arbitretur llevotus, ventatis gnarus, cerncas, audiens tingene, odorans, edens, ambulans, 9 dormiens, spirans, loquens, dimittens, PIC Letydens, intuens et connireps quoque, "sensus in rebus sibi subjectis versantur: 10 buasus Quagit openbus suis in numins sinu depositas, ambitionc dimissa, 15 peccato non polluitur, sicuti tiec loti folium aqur 11 Conore, ammo mente, eunctıcquc etisibus etium, devoti opus peragunt, ambitione di missa, semetipsos lustrandi gratia Deiotus, 12 operum fructu dimisso, tranquillitatum adipi scitur internam, dci otionc dcstitutus, cupidi juis impetu fructüm ambiens vinculis constrin gitur Cunctis openhus animo dimussis com 13 mode scdct temperins moralis in urbe noiem portus instructa, (i c un corpore) ncquc psc agens, nec agendi auctor Acque ficultatem 14 agenda, neque opera imaxla dominus crent, ncc applicationem al operum fructum cujusque. autem indoles praefertitur Non accapat 15 ullius peccatum, nec vero ctiam bene factum Omnipotens Ignorantia myolrit scientiam hinc crrat genus huinanum At scientiae ope 16 Haec ignorantia e quorum animo sullata est, corum scientia solis instar collustrat sumimum istud Hujus memores, huc sese transferentes, 17 hujus, consortes, in hoc intenti, ingrediuntur viam irremeabilem, cxcussis scientia peccatis In Brachmane doctrina et modestia praedito, 18 in love, in elephanto, tunu etuain lu cane, atque, in botnine, qu canisa carnc voscitur, sapientes, idem cernunt In hac apsa nita ab 19 118 natura devicta est, qui in aequabilitate, perstant Nova vacnum nnirum et acqua bilc est numen ideo hu perstant in numine Non exultet gratum aliquid fiactus, nec moc 20 reat nactus ingratum, animo obfirmatus, im perturbatus, fiuminis gnarus, in numinc per stanis Paternis contactibus haud addictus 21 in semet ipso intent, quod volupe, est, 18 dirinac devotioun devotus, voluptate ufiuuta fiutur 'Quae vero & contacubus prodeunt 22 deliciae, co utique e dolons utero panuntur, uutium habent et finem $Kuntis nair hisce non gaudet prudens Qu in hac ipsa vita 23 perferre valct, ante Liberationem a corpore, . SIC ita per ·Srhlegel's Latı Hasion. All . impetum & cupidine et iracundia ortum, 18 24 devotus, is vir beatus est. Qu intus delec "latur, intus gaudet, quique perinde intus il luminatur gtam, is derotus ad exstinctionem in numine, klipinitatis particeps, pervenit 25 Adipiscuntur erstinctionem in numine sincti, deletis peccatis, ancıpıtı contentione excmti, sui compotes, omnium animantiun bono gau 26 dentes Qui il cupuline et ira segregati sunt, temperantes, temperatis cogitationibus, propo cos exstinctio in mumune tisatur, su sibi conscios Contactibus externis exterminatıs, 27 obtutu in confinio supercilioruna defiso, spi ritu gemino, qu per narium mertus hauntur et efiatur, nequabiliter moderatº, coercitis 28 sensibus, animo, mente, apucherett UDICC 11 emancipationem intentus, qui semper vacat desiderio, ira et mctu, is re rcra jam emancı patus est Dle tanquam perceptoren sicnfi 29 ciorum et castimomarum, unsersi mundi magnum dominium, amicum omnium emmin tium qui cognoventis ad tranquillitatem pergit . LECTIO VI Azuua Nue loquitur in lionorc ignominit Cujus 8 Ficit, inimicitia autem ergi id, quod non spi ritale est, suntis,inimic mort se gerere potest Sunet domitons, o placyılı, pintus 7 summum locum ghtiucns in se recolligitur, in frigoro et culorc, in voluptait et dolore, Sim liter ctum spiritus gaudet scientia et cognitione, in fis tigio stant, sensibug querilomitis, 19 derolus dicitur, devotioni initiatus, cu niul interest inter glebim, lapidem et aurum. Intez amı CO9, ſimilares, lnstes, alionge, partum homines, auf neos, socius, inter lunos quoquc ac improlor arquipimus nennt arato nfitur Diotus semper ip«c *i* errrerat, 10 sceretum petens solitan:124, .com rcftiu cementer tionibus, nulli spe crtus, sin rog!![716 la 11 * regionr jura l genesingar in stallen), un tutis vulilimuet, nee nuus humle nebnde BC serb tils condiritum, intento, perritze maitat: nibus, renys Qui boul sollicitus se operis fructu opus poengs.tulum peraqit, is ct abdicator est et de votus, non quicunque sine ignc sacro ct cac remoniis vint Quan abdicationem nuncu print, canden esec des otionem scius, o l'an cuidat land sane nisi allicatis consilns 3 dcrotus evadit quisquam Annitentis machoretac opcra praedicantur subs:dium, ejus dein vcro ad devotionem jani eust tranquil 4 litas predicitur subsidium Qunno quando nec in rebus, quur sensibus olersintur, nec in operibus suspeneus lacret, ommbus cansı lu* abdicntis, tunc cursus ad motionem 5 dicitur I vertet seinet sua sp118 ore, ne qurana pe schiet deprimat Ilomitis spintosotrim suncut sormus, tum quoque li tumet inunime Son est sum fpiritue . cjus herunt, qui fua ipius ope niet pun dicutrarun 11 ammo iu iu TI 19 ·Opptadir, XIV 1 actibusque, insidens linic seilul crerccat elc 13 votionem, lustrationis bule gritia Acquabı. liter corpus, caput cervicemquc annota sus tmens, firmus, intuens nasi sui apcem, nec 14 plagas disersas circumspiciens, plıcatus, timore cicusso, in pfficus studiosi rerum di vinarum perscrcrins, anmu Couritnis, mp 15 meditans, sedert de olus in me intentus Sic semet ipsum cxerccns, devotions intratus, ammo coercito, ad trinquillitatem cistinc tion proumam, mecum consociatim perenit 16 Nec nimium cdentis est devotio, nec omnino cabo abstinentis, nec nimio somno adsueti, 17 nec pervigilantis etiam, o Arjuna! Qui de Totus est in cibo sumendo atque in recrea tione, qu devote operibus fungitur, qui des otus est un dormiendo ac vigilando, ejus est dovo 18 tio, quae aegritudmem depellit Quando plane coercitam cogitationem in seinet apo defight, nullis cupiditatibus stimulatus, thinc demum 10 devotus arustur Sicat lucerna eitra coti impetum posita haud vacıllat, hrec simlitudo memoratur devoti, coercitis cogitationibus, 20 qui suam ipsius devotionem crercet Ubi requiescit cogitatio constricta devotionis cultu, et ubi, mentis oculis se ipso adspiciens, sibi 21 met placet, ubi voluptatem infinitum, quae cunque mente capitur, ultra sensus posita, comperit ille, acque defixus dimovetur ticra cssentia, quo bono quaesito nyllum alium quaestun porra egregium ducit, in quo per manens ne gran quudem dolore labefactatur 23 hanc sejunctiopem a Inlons conjugio sciat desotionis nomine designan Hace devotio e decreto exercenda est ceterarum cogitati 24 onum oblito Ex arbitm mobilitate ortas la bidines dimittens omnes omnino ano sen suum compagem e corpus) cumpescens 25 quouo versus, Sensin sensitaquc quiescat mente perscreranliam amplexa, animo ad sc cum commorandum assuefacto, ne kılım 26 quidem cogitet Quotiescumque quoniam evagatur anunus mobilis, infirmus, toties laue co colubrto, ad suimet obseqinum cum redueat Tranquille animatum ungur illius derotum 27 suimina voluptas subt, sedato affectuum impetu in numinis essentuim Conversum, innoculim Sic semper scse njesc derocis der etus, procca 28 tis ersolutus, commode infiniti voluptate e Iluminis contractu fruitur Qu spiritum on- 29 rubus animantibus iomornitum, ct omnir animantia in spiritu contuetur, devotion de ditus, ubiquc adem conspicicns, qui me ccrtut 30 ubique, et Universum in me cernit, es mo cho non evinesco, neque as ex mc cranescit Om- 31 mbus annnantibus immorutem quu mc colit, unitati intentus, quocunquc tindem modo versetur, icrotus alle mecum versatur Qui 32 sui ipsius simul tudine ductug tuiquo idem cernit, o Arjuna, soluzkit illud sel molestum, 15 devotorum princepe habetyr ARJUVAS loquitur Illa ipsa, quae a te declarata cst derotio 33 acquabilitate, o Madhuis intcrfector] luujus cquidem haud video propter mobilitatem hu mini ingenu stabilcm conditionem Mobilis 34 sane est animus, o Knishna, turbulentus, ve hemcns, pertinas cjus ego cocrcitioriem ar bitror, sicuti senti, valde difficilem factu . ALYUN NUMEY loquutur Smc dubro, o hcros, animus difficilis est ad 35 coercendum, mobiles, cxercitatione tumen, Kuntidis nate, ac těmperanti i coercetur Ei, 36 qui sui haud compos est, devotio difficilis est ad adipiscenduni meo qudent arbitrio, 1 morgero autem et annutente obtineri potest industria quadam ARAS loquitur Intcmperans, sed fide instructis declinante 57 a des otione animo, hrud adeplus devotions cOnsummationem quamnam veim, o Krishna, ingreditur? Nonne utrinque dejectus scul c$8 cb hujus 1itae et futunze fchcitatet sicuti nubes fumune discussa pent, flucturns, o heros, abcrransque a tramite mo? Hoc S9 ·Schlegel's Latin Hersioni. AV dubium tumiſi, o Krishna, dirimerc debes integrum. Nullus alius profecto quam tu hujusce dlubni propulsator reperitur. Muu NUMEX loquitur: 40. 'O Prithae fili, neque lieic, neque in vita • fatura exitium tali homini rsenit; haud profecto honestus quisquam infaustam, amicc, 41. viam ingrcditur. Nactus scdes superas proborum, commoratus ibi annos infinitos, in castorum beatorumquç familti, qui devotione 42. excidit, regeneratur, vel etiam e devotorum sapientium stirpe nascitur. Difficillimi sane ad adipiscendum in hoc mundo sunt natales 43: ejusmodi. Ibi candem mentis applicationen assumit, quam in priore corpore habucrat, enititurque deinde rellementius ad consummationem, o kuruis prules. Prites contracta H. consuetudinc illa ultro etiam is abripitur. Vel devotionem cognoscendi studiosus theologiam meris verbis circumscriptam piracscitit; pro 45. virili vero contendens devotus, lustratus a pec- *catis, repetitis natalibus consummatus, delinc summum iter ingreditur. Ascctis superior 46 derotus, scientia praeditis quoque superior acstimatur, operuinque confuctoribus superior derotus: ergo derotus fias, Arjuna. Inter 47. universos porro devotos, qui, intima mente ad ne conversa, fidci plenus me colit, is derotisjudicatur. gimus a mc LECTIO VII. Arnau Neurs loquitur: 1. Animo in me defixo, Prithae fili, dusotionem exercena, no confi-us, quorao lo haud dulric me internım cognitumus sit, id nunc 2. ausculta. Dgo tibi hanc rcicutian universalen cum peculiari conjuinctain piene calor, qur magnita in her mundo nos anplius alia 3. moscada relinquitur, limortalium millibus vix singulus quispiam ad perfectionrm cniti. tur; annitentit quxqur ac consummatoris 1* nis singulia nie peutus nosit. Terti, squar, ini, aut, afthirr, Anw34, presim Dens, kui ronscientia tlcuiquc: hunc in moliup luante Niente attra in rianas prix distribuitur, scilicet infenor ista; at praeter hanc aliam scias mcam naturam suprenrım, sitalom, o leros, qur munulus liic sustentatur. Ex cjus 6 utero funduntur tuniversa animantin, ita intellige Ego sum totive mundj origo, nec non dissolutio. Je praestantius nonliud quul. 7 quam exstat, o contemtor opum. In me Uniscrsum hoc est suspensum, sicuti in filo margaritanm lincae. Saporeon) Rum in aquis. ) jubar sum in cole ac luna, numen tur-fiction in anireris libris, sacris, sontus in arthrre. rigor musculus in doininibus, et suaris swor 9 . in tellum, splendoque green in flama, vita in onnibus animantibus, et saxtinizia in Queetis. Serxen truum omnium animais 10 tium noun 190, Initluse fli. Intellrtus in ·Appaudit, XVI am normam sese telligentium, splen:lar splendidorum ego sum, * 11 roburque robustorum ego, a cupiditate atque affectu segregatum Nulla lege refrenata in animalibus libido sum, Bharatrdarum prin 12 ceps, et qu'recunque timilem essentiales sunt naturae, impetuosae ac tenebrosae, er me nebipe kuas ortas suzas non equidem illis in 13 sum, insunt illae mihi Trins husce qualita' tum propriis natuns totus iste mundus delusus non agnoscit me his superiorcm, inco 14 ruptibilem Divina qudem illa Magia mea, in qualitatibus operata, clifficilis transgressu est, attamen, qui mci compotes fiunt, n hanc 15 Yagiam trajiciunt Haud mei compotes fiunt malefici, stulti, hominum infimi, quorum scientiam aufert Vaga, daemoniacam naturam 10 sectantes Quaternorum generum homines pituli me colunt, o Arjuna afilictus, cognoscendi studiosus, pauper, atque sciens, u Bha 17 ratıdarum princcps Ex hcz sciens, semper devotus, urcarum adiietus, praefertur valde curus ego sum scienti, ct alle mihi carus 18 est Generosi quidem omnes isti, sed sciens mei ipsius instar a me judicatur ac mc sesc applicat tanquam ad ym supre 19 nun Nultarum regenerationum in fine scientin praeditásod me proccdit. Vasudevas Most Umiesim, cu sic persuasum sit, is 20 marinumus reffiftlis inventu est , quorum scientia aufertur cupiditatibus quibuslibet, ad alios Divos convertuntur, ad hanc vel ill Ingentes, suă natura com putsi Quuncunque aliquis imaginem colcns 21 cum fide vencran studet, unicuique horum secundum fidem istam constantem,ego sortem suam dispertzo Is huic fidcı deditus allam na imaginem propitiarc studet, accipitque deinde desideria sua grata a me dispertita At fini 13 tum est praemium istud istorum parum intel ligentium ad Divos pergunt qu Doris ltant, mei cultores ad me perinde pergunt Invisi 24 bilem me vashikate praeditur arbitrıntur insíplentes, praestantiorem natur m meam gnorantes incorruptibilem, supremam IIaud 25 manifestus ego sum cunctis, mystica, Magia involutus, stultum istud vulgus me non ag noscit innatum, incorptibilem Nou equi 26. dem practerita ac praesentia, 0 Arjuna, futu raque animantia, me vero nemo nont Pro 97 pensione ac aversatione exctato ancipti errore, o Bharata, unirersa animantia ad delirium in rerum natura pergunt, hostium vexator Quo 28 rum autem deleta cst labes sancte degentium, 11, ab ancıpıtı errore liberati, me colunt, so torum tenaccs Qu ad liberationem a senio 29 ae morte, ad me confugientes, enituritur, 1 AUTEN 18tud totum norunt, et id quod supra spiritum est, opusque integrum Qui me no 30 runt simul cum eo, quod supra animantia cst, cum.co, quod supra Diros est, et cum eo, quod supra religiones est, u obitus tempore quoque, devote amthiti, me norint Is utique ·Schlegel's Latin Potsioli. XVII LECTIO VIII. ARJUNAS loquitur . 1 Quidnam est istud numen? quidnam id quod supra spiritum? quidnam opus, virorum praestantissime? et supra ariinantia quudnam priedrcatum est supra Drvos quidnam dicitur? Supra religiones quomodo quispiam esse potest huie in hoc corpore, o Madhuis interfector? Obitusque tempore quomodo cognoscendus es tu ns, que $ui sunt compotes ? + ALSIUV NUMEv loquitur centi 3 Tssentia ximplex ac indivulua est summum numcn, indoles supra spintum dicitur, anu mantum geniturae efficax emanatio operis 4 nomnc significatur, super ammantia est intura dividua, Gevil que supra Divos, su pre religiones ego ipsc sum in hoc corpore, 5 mortalium optime, et qu obitus tempore mei memor, defunctus corpore, Innc profici scitur, 19 20 mcam orturam pergit sine ullo 6 dubio, vel cujuscunque naturae memor cor mus suum rclinquit in fine vatac, e'un ipsam adıt, Kuntulis nate, semper ad naturam istam 7 conformatus Qurre omni tempore nacz memento uc pugun! Anmuin mentemque milit 8 tradens mc arhbus procul dubio Contatione ad derationcm cxcrcendam applicata, non alı otsum cvagante, qui summumn Grid di 9 vrum meditatur, is mil eum pergit Qui me martieritiatern antiquum, noderatorem, atomo subtiliorcın, Umversi tutorem, incomprehen sibuli forma, solis colore, splendentem tencbrıs 10 (5 udverso, obrus tempore, animno obfirmito, devotus in rcligion', ac vi deratione in su percilioitim confinn pintu utalı collecto, 15 omnino lune summum Grytu dirnum adlit 11 'Quod ampler ac indivuluum librorum sacro ram gnari nuncupit, quo ingrediuntur temperantes, affectuum expertes, quod cupientes vztam religiosam instituunt hoc tibi compen dio effrbor Cunctis sensuum portis occlusis, 19 annno in cordo colubitu, in capite collecto spintu tatal, permanens in derofons perse serant, monosyllabun mysticum ou pro 13 nuntiando rumen adorans, mer memnr, q127 proficiscitur corpus mortale relinquens, is per stumam tam incedit Nihil altct unquam 14 cogitans qui me perpetuo meminit, e facılıs sum ad impetrandum devoto semper scener Me aduto novim genituram, dolons 15 consortem, c#ducammaer subrunt magnanim, ad perfectionem summ An progress Usque 16 ad BEACHXAMIS coolum omnes mundi sunt rencabiles, o Arjuna, me vcro adato, kunt dis nate, nova genitura non datur Mallc 17 actatibus finutum qun diem BRACINA 19 no runt, noctem in fine mille actatum subcuntem fui mortales noctis ac dici gveni sunt Is in 18 vasıbılı ısıbıla cuncta prodeunt dic appro pinqurte, noeto aprropinquaite desolvuntur in isto ipso, quod invisibile dicitur Flemen 19 torum compages laccce ipsi quoguc chu per durando dissolutur noctc appropinquante, ultro dcinde, Prithac fili, prodit die oriente Dirercz foto ab hac visibili exstat alia natura 20 inzsibilis, actema, quae omnibus animantibus pereuntibus non et ipsa font, ins19ibilis, 11 21 duyd113, sic dicta Ilanc vain summam prao dilant, quam nacti non amplius resertuntur, hace est mansio mra suprema Grits 110 22 summ.29 :cro, I'rtliae fill, tnpetran polest • cultu non alorsuin spectante, isle, dico, cui penutus insunt animantia, a quo L211CTUM lice erpin Fuzz Quo tempore autrin ad sortem 23 irrevolubilem, vel rerolubilem ctiam, vita de ·vill Appendix, t functi proficiscantur: hoc tempus tibi decla- 24. rabo, Bharatidarum princeps Ignis, lox, dies, luna crescens, sex menses, quibus sol borcalem polum percurrit. horum spatio defuncti 25 adeunt nunen inortales lumuis guari Fumus, nox, similiter luna senescens, sex menses, quibus sol austrinum polum percutit; horum spatio defunctus lunarem splendorem adeptus 26 devotus iterum revertitur Utrumque hoc ater, candidum et atrum, perpetuum in hoc mundo praedicatur: altero acl sortem irrerolubilom personit,' altcro denuo refolvitur.' Binos hosce tranuites cognoscens, Prithae fili, 27. haud quisquam devotus pqturbatur:, quare omnibus temporibus (levotioni devotus sis, o Arjuna, Quodcunque libris sacris legendis, 28 sacris faciendis, castimoniis largitionibusque virtutis praemium promissum est, id integrum superat devotus isto cognito, et stationem summam ac principem subit. LECTIO IX. C vajIns" ALMUU NINEN loquitur : 1. Nunc vero hanc tibi maxime absconditam cffabor hand obtrectanti scientiam universalem cum peculiari conjunctam, quam edoctus a 2. malo liberaberis. Haec est regia disciplina; hoc regium arcanum, idemque lustramen praestantissimurti, 1880 intuitu perspicuum, 3 pium, percommodum actu, inexhaustum. Qui fille deficiuntur homincs huic religioni habenda, o hostium vexator, ine haud adepti revertuntur in sedem vicissitudinum mortaltatis. 4. Ispansus t umversus luc mundus a me, formac visibilis experte. Mihi insunt omnia 5. animantia, neque ego illis immoror, tamen mili insunt quodammolo animantia: cccc mysterium meum augustum! Animautium sustentator, nan insides animantibus, est Ospiritus meus, animantia animans. ac coelo femper immoratur aēr omnivagus, immensus, similiter cuncta animantia mihi 7. insunt; sic tu intellige. in naturam meam redeunt in fina nesi mundani; denuo alla principio novi aevi mundani ego emitto. Naturan, mean complexus emitto 8. iterum iterumque elementorum compagem hanc totam, ultro, natura volente 'Neque %. me haec opera implicant, o contemtor opum, tanquam exterum in us vcrsantcra, nec suspensum in hisco operibus. Mc inspectante, 10 natura generat mobilia simul cuma itamobilhas: ca de caussa, Kuntidis nate, mundus circumvolvitur. Desyncint me stulti, humana 11. specic indotum, summam naturam meam ignorantes, animantium clominam, ranae spei 12. fidentes, vanis operibus vacantes, vanae scientiae studiosi, intellectu privati, naturan in femam, daemoniacam ac fraudulentam sectantes, Mutuanimi sero, Prithae fili, ad De- 13 turam cuvinam conversi, we colunt animo unucc intento, cognoscentes me animantium principium incorruptibile repetuo me lau- 14. dibus celebrantes annitentesque, propositio tenaces, salutaateeque nte, seinper detoti reli. giose sencrantur., Scientiae sacnficio quoquc 15 ali htantes me rencontur, in unitale nc spet псс. lerinde Omnia animantin ·Schlegel's. Lahn Version., xir cietate mutlifariam facic quoquo obversum. dicti ad Divos; ad Manes proprorum pergunt 16. Ego sum sacrificium, ego adoratio, ego libatio, proavorum Manibus addicti; ad Lemures perego verbena; carmen ego sum, ego itadum gunt Lemurum cultores; pergunt ad me deoleum sacrihn, ego ignis, ego tus incensun. nique cultores ej. Folium, florem, fructum, 26. 17. Pater ego sum liujus mundi, mattr, 'tutor ac aquam, si quis mihi cum religione offert, id arus; doetrina arcana, lustramen, monosylla ego religiose oblatum vescor a pie animato. un inysticum, atque triplex librorum sactu Quodcunque agis, quodcunque resccris, quod- 27. 18. run volumen; via, nutritor, flominus, testis, cunque sacrificas, quodcunque largiris, quou. domiciliui, asylum, amicus, origo, dissolutio, cunque tui castigandi gratia capessis, Kunti- 19. statio, thesaurus, semen inexhaustum. Tepedis natc, id mihi tanquam propriun trade. ficio ego orbem, evo inbrem retineo vel emitlo; Sic liberaberis operum vinculis, quae felici 28. ambrosin perinde ac lebenden ens ac non ens yel infelici successu nectuntur. Devote ani. 20. ego sum, Arjuna Ternorum librorum sa matus abdicationis devotione, emancipatus, crorum periti, asclepiadis aciulae potores, pece -- ne alibis. Acquabilis ego erga omnia ani- 29. catis suis lustrati, sacrificiis fancti, viam sumantia: nero mihi est vel invisus vel carus; peram a me exorant. Thi, sanctim nacti 17 at me qui colunt religiose, ü insunt mihi, et drac mundum, funtur divinis in coelo gau ego iis insum. Si rel admodum facinorosus 30. 21, diis Divorum. Iidem, coelesti illo mundo! ! pe colat cultu non aliorsum distracto, is progavisi, praemio sanctitatis suae exhausto, ad bus est aestimandus, is utique recte composiorbem mortalium redeunt: sic religionem lie tus. Brevi cladit po ...ct ad perpetuam tran: 31. Locorum sacrorum sectantes, desidcriis capti, quillitatem pervenit. Confide, kuhlidis nate! felicitatem fuam ac reciprocantem adipi- Haud quisquam mei cultor pessumdatur. 2scuntur. Qui autem mortales de nullo alio I'rithae fili, 32 Quicunquc ad me confugiunt, cogitants mo venerantur, hisce semper in etiamsi in peccati utero sint concepti, mulietcutis securitatem boni creatus ego praebco. res, coloni, nec non servi: hi quoquc supre- 23. Qui sel alios Diras colunt religiosi, in ipsi mam riam ingrediuntur; quanto magis igitur 33 quoque me tamen colunt, Kuntidas pats, sed Brachmani sancts, ac pii reges sapientes In 21 cultu non rite instituto. Ego sane omnium hunc caducum infaustumque mundum ablesacrificiorum et perceptor sum et dominus: gatus, me cole, in me intentus csto, mci rc- 31 sclisti me non ry ventato discernunt, hinc perator, mihi lita, me adora; sio te ipoum 25. ad inferior dclabuntur. *Pcrgunt Divis ad. quum dcsoveris, me adibis, mei studiosus CK) 0 ·XX Appendir, LECTIO X 1 13 . ALYUM NUUEN loquiur Amplius etiam, o heros, ausculta sermonem meum praestantissimum, quem tibi amanti 2 effabor salutis tuae studio Nec Divorum caterine mcam norunt onginem, nec magni Sapientes quippe ego sum principium Di vorum, magnorumque Sapientum omnino 3 Qui me mnatum principioque carentem novit, Inaximum mundi dominum, 15, errore haud delusus, inter mortales cunctis peccatis absol 4 vitur Nens, scientia, erroris repudiatio, pa tientia, veritas, perseverantia, tranqullitas, Con litro voluptatis dolor ve capax, timor ac 5 secuntas trianí, ménsuetudo, acquabilitas, lularitas, castimonia, largitudo, nobilitas ac ignobrhtas, hae stunt proprietates animantium 6 singulatim ca me derivatae Septem Sapi entes prisa, nec non quaterni Manucs meae naturac cognati fuere, spiritales unde propa gatum in orbe terrarum genus humanum 7 Qui lunc meam majestatem ac facultatem mysticam novityenitus, is indefessa devotione 8sesc desact sin, ullo dubio Ego Universi fons, ex mc Universum procedit, sic arbitratı, me colunt sapientes contempland ficultate 9 pracdıtı Ve meditantes me quasi spirantes, admonentcs sese insiccm, enarrantcsqne me 10 semper, delectantur atque exhilarantur Hisce constanter derotis, colentibus me es amoris officio, largor eam mentis slevotionem, cujus opo me isti adeunt Ilemgnitate erga lios motus ego tenebras ex norantia ortas dis pello, in mca ipsius natura permanens, scien tiac lucerna luminos? Irrms loquitur 19 Tu es summum nuncn, summa makisio, lustramen praestantissimum Tc GENIUJI aeternum, coelestem, Divis priorem, innatum, dominum, declarant omnes Sapientcs ac coc lestis Sapiens lopadas itidem, Asitas, Deyalas, Vyasas, ct tute apsı miit cffaris adem Omne 14 loc verum existimo, quod tu mihi dicis, Pul cricomc Tuam, sanctissime, visibilem prac sentiam utique nec Divi norunt, nec Titunes, tuto ipsc tui tilſ conscius te ipsum nosti, v:- 15 rorum pracstantissime, animantium animator, princeps, Divorum Dıve, mind. domine! Te 16 decet plene effan divina, quae trln insunt, mi racula, quibus miraculis hosco mundos per mcans consistis Quomodo cognoscam ego te, 17 mystice, vel indesinenter meditando? quibus nam tundem eristend modis concipiendus es a mc, sanctissime? Copioso esscntiam tuam 18 mystican ac majestatem, o mortalium votis expetitet porto etiam enarra nulla me ciput satietas, nectar quasi aure bibenteni . ALMUM NUNEN loquatur 11 Ehem! cnarrabo tibi crgo divina, quae milu 19 insunt, mirrcula praecipua quaeque deliban do myllus enim est finis amplitudinis mcae Ego sum spiritus, o Irjuna, omnium animan 20 tium corpori insulens, cgo e principiu, ct medius animantium status, itidengue finis Inter Adthadas ego sum Vishnus, inter sidera 21 Sol radims, larichis sum inter Ventos, inter signa lunana ego lunus Inter volunina sa cra sum bymnorum volumen, unter Duos sum Indrs, intcr scasus sum animis, inimantium sum intellectus Inter Hudros sum Sıras23 divitiarum dominus inier Genios duque Gu gantes, inter Vasucs sum Ignis, Vérus inter montiuni cacumina cgo, et inter Antistites 21 2 ·Srhlegel's Latin Hrrsion. principem pe nosçe, Prithae fili, Vrihaspątem. Inter ficcituum duces ego Skandas, inter 20. maria sum Decanus. Inter magnos Sapientes Bhrigus ego, inter voces sum unicum monosyllabum; inter precationes sure tacita pizecatio, inter montes Himalayas; ficus religiosa 260 inter cunctas arbores, et inter divinos Sapi. entes Naradas; inter fidicines coelestes sum. Chitrarathas, inter prophetas Kapilas ana. 27. choreta. Utchaissrayasem inter equos nosce mo ex ambrosia genitum, Airavatum inter elephantos, et inter homines hominum mode. 28. ratorem Inter tela ego fulmen, inter juvencas suin vacca abundantiae, seminatorque sum Cupido; inter serpentes sum Vasukis, Anan. 29. tasque sum inter hyra, Varunas inter aqua- .tilia ego, et inter progenitorum Mancs Aryaman sum; inferorum judex inter coercitores 80. ego, Prahladasque sum inter Titanes; tempus : ego numeros modulantium, et inter feras leo 31. ego sum, Garuslasque inter volucres. Ventus inter lustramina suin, Ramas inter armigeros ego; inter pisocs sum hippocampus, inter 3.2. amnes sum Jalinavis. Naturarum initium finisque, mediumque cyo itidem, o Arjuna: summi spiritus cognitio inter cognitiones, 33. oratio oratorum ego sumn. Inter clementa sum littera 4, atque copulatio inter verba composito. Ego sum tempus aeternum, altor ego omnituens, et mors cuncta rapiens ago, 31 et ortus futurorum. Fama, Fortuna atque Vor inter feminina, Memoria, Prudentia, Constantia, Patientia; magnus hymnus pe- 35. rinde inter hymnos, initiationis carmen inter rhythmos ego sum. Inter menses ego Dorca- 'docéplialio, inter anni tempora ver floridum. Alea eum fraudulentorum, splendor ego splen- $6. diderim; victoria sam, industria suti, vigor ego vigentium. In Vrishnidarun stirpu sum 37. Vasudêvas, inter Panduidas opum contemtor (Arjunas ipse;) intcr anachoretas porro sum Vyâsas, inter poetas Usunases puêta. Casti- 38. gatio domantium sum, solertia sum aemulan. tium, silentiumquc utique sum arcanorum; doctrina doctorita ego. Quodcunquc tandem 39. omnium animantium semen, id ego sum, o Arjuna: non exstat ullum, quod sine me sit, ens mobile el immobile, Nullus est finis 40. divinarum mearum virtutum, oxiun vex. ator! haec autein virtutis enarratio a me speciminis vice prolata. Quaecunque mirabilis 41 est substantia, fausta vel eximia, eam ipsam intellige tu c splendoris mei portione ortam. At quid tibi tandem sum multiplici ista doc. 49 trina, o Arjuna! Stabilito go hoc universo mundo singula nei portione, requievi.

·Schlegel's Latin Forsion. ALVUS Numex loquitur : Dics sum mundi eversor, adultus, mortales 32. cttinctum huc profectus. Te solo excepto non superstites erunt, quotquot congressi in ad- Tersis crercitibus bellatores, Quare tu age 35. ersiuge! carpe gloriam, levictis hostibus! Figuere imperio plero! A me scilicet isti per- 'cussi jaru olim; nil nisi instrumentum esto tu, Ambidexter! Dronanque, Bhishmamque, St. Jajadrathamque, Karnam, nec 'non ceteros quoque bellando fortes a me percussos tu feri! Noli perturlari! Pugna! Vinces proelio ri- Fales. . istae Divum cateryae te adeunt; nonnulli pavide palmas suppliciter tendentes mussant. Ave!” dicentes magnorum Sapientuin acé ; Beatorum catervae celebrant te byannis perpulcris. Ruuti, Aditiadac, Vasạes, Sadhyi, 22. Vísvi, Astines gernelli, Ventique, Filicines coeleste, Genii, Dirum ac Beatorum caterrae, te suspiciunt,' et stupefacti plane sunt cuncti. 23. Porānam tuam ingentein, mulla ora ae lumina gerentem, multa brachia, crura, pedes morentem, multa latera, multos daites exsertos ostentanten, formam istam, inquam, intuentes 24. mundi consternantur, ac perinde ego. Coelum Fertice ferientem, folyidum, multicolorem, ore hiantc, fammeis grandilrus oculis, te quum intucor, pefccllitur animus mihi intimus, nec firmitatem invcnio, nec tranquillitatem, 25. Vishnus, Dentitius exsertis minantia ora tua conspicatus, confagrationis rerum postremae similia, plagas coelestes pon distinguo, nec laetitiam capio. Fave mihi, Deum domine, 26. mundi columcn! Istique, te versus, Dhritarashtrae nati cuncti, simul cuni terrarum orbis reguin catervis, Bhishmas, Drônas, nec non Solis fil?us (Curnas,) simul cum nostris quo- 27. que proceribus, in ora túa festinantcs incurrunt, dentibus ersertis formidolosa. Nonnulli :inhacrescentes dentium interstitiis cermuntar 28. contritis mcmbris extremis. Sicuti amnium multiplices torrentes versus Oceanum cursu directo ruunt, similiter ivi gencris humani 29. heroeg incurrunt in ora tua flammantia. Sicuti in acccnsam flammam muscae insolant, ad ncccm impetu abreptac, similiter plane ad necem incurrupt mortales in tua quoque ora, 30. impetu abrepti Lambis, des orans undique mortales integros, faucibus inflammatis. Ful- •goribus implentes mundum integrum radii 31. tui acres ofertescunt, o Visbnus! Inarra mili, quaevo, pisnam tu sis lorifia furma qacditus Saliere te jubeo, Dedruis maxime! l'arc mihi! Dagnoserre cupio te primacrum: kaud pracsagio equidem, quidnam pares. SANJAYAS loquitur: Audito hoc sermone Pulcricomi, palmas 35. suppliciter tendchs, tremcus, Arjunas salrero jubens denuo affatus cet Krislinam cum lcni murmure, pavore attonitas, corpore inclinato: Arusan topaturs Stationem in te nactus, o sensuum domitor, 36. honore suo mundus gaudet ac dicto audiens est. Gigantes territi in diversas coeli palgas diffugiunt, omnesque tc kalutant Reatorum caters aé. Et cnr te haud scncrarentur, mag. 37. nanime, potiorem Bracirrar ipso, primae rum creatorem? O infinite! Dcorum princess! mundi sedes! Tu es simplex. illud ac individuum, enti ac non enti*quod penitus subest. Tu cs Disus primaevus, Gexius, antiquus; 38. tu hujus Enitets! Evmius thesaurus. Tu es omniscius ac cibile, sunnumque domicilium. A te expansuna Universuin, o infmitis fornis praelite! Aēr, Yamas, Ignis, Varunas, Luma, 39 animantium sator tu, prozrusquc. Salve, salveto millies' iterumque denuo salve, salretol Silicie a froite, deinde a tergo te juben, et 10 undecunque, o Unirurse! Infinita si, imunen sa potentia praeditus tu umversum perfices, ideoquc es uns creus. Quum sodalem te ar- 41. litraret, komentet quodcunque dit tun: "True, Krishnu! Jurus, ladluis probe! hrus tu, amire!" 2 me ignorante mnjetatem fuam ·xxiv Appendir, 49. istam, temere vel prae studio ctiam; et quacunque in re locandi gratia minus honorifice a me habitus es in ambulando, decumbendo, considendo vel epulando, sive secreto, innocue, sisc hisce coram: ejus veniam exoro a te ego 43. immenso. Pater es in hujus mundi mobilis immobilisque, venerandusque magister gravissimus: haud tui par exstat, quomodo tandem supcrior alius quisquam vel in mundo 44. tergemino, o unice praepollens? Ideo vencrabandus, prostrato corpore, oro ego te ut mihi faveas, dominum laudibus celebrandım. Ceu patrem filio, ceu amicum amico, ccu amantem amatae te decet mili, Dive, indul- 45. gere. Nunquam antea visum miraculum conspicatus, laetitia perfusus sum, simulque pavore perculsus animus meas. Istam mihi visendam exlube, Divc, formam! Fase mili, 46. Deorum domine, muhdi columen! Tiaratum, clavigerum, discophorum 'cupid equidem te perinde cerere. Tillam ipsam formam quadribrachiam assume, o mille brachiis praedite! omniformis! forma portis ego sum in mortalium aero adspici ab ullo alio practer tc, licroica Kuruis prales. Ne tibi sit angor, nec perturbatio, 49. visa forma ista mca tam horrenda. Discusso tcrrore, lactus animi, rursus tu hanc ipsam mcam formam, quam desideras, intuerc, SAXJAYAS loquitur: His rerbis Sesudêras Arjunac annuens 50, consuetain suam formam visendam exhibuit denuo, consolatusque est territum cum, corversus iterum in placidam spccicm magnani. mus ille, $ 3 ARJUNAS loquitur : Conspecta lec humana tua forma placida, 51. o mortalium votis cxpclite, jam tandem sum refectus, cogitationis mcae compos, in conditionem naturalem redux. Aluox Numex loquitur : Valde arduam adspectu istam, quam tu 52. conspicatus es, formam, vel ipsi Divi ejus formae risendae semper sunt cupidi. Neque ego 53. librorum sacrorum lectione, neque castimonia, nec largitimne, nec sacrificio potis sům tali specie cerni, quali tu me conspicatus es. Cultu vero unico mihi oblato potis sum ego 51. tali specie, o Arjuna, cognosci et adspici pemitus, Et adiri quoque, hostium voxator. Mea 55. opera qui perficit, in me intentus, mei cnltor, ambitione rremte, expers inimicitiac erga cuncta animantiz, is ad me pergit, o Panduida ALMUM NUNEN loquitur : A me propitio tibi, Arjuna, forma illa praestantissima mea exhibita est, per virtutem mysticam, qitae mihi inest; splendida, unicrsalis, infinita, primaera, quac practer te 48 ab alio ncmine antea luerat conspecta. Non Librorum sacrorum lectione, sacrificiis, neditationibus, nec langtionibus, nequo caeremoniis ctiam, neque acerrimis eastimoniis talı C ·XXV Schlegel's Latin version. LECTIO XII. Arjun AS loquitur Sic perpetuo devoti qui Zultores te obser vant, quite rursus indisduum ac insensilem horum utrı devotionis maxipe sunt gaan? . > adepturus cs Quod si ne hoc quidem vales 11 facere, ad nei devotionem contersus, omnium operum fructus renuntiationem tunc facito, modeste anumitus Potior sane est scientia 12 assidutate, prae scientia contemplatio nesti matur, prae contemplatione renuntiatio, a re nuntiatione tranquillitas proxime distat Odu 13 immunis erga cuncta animantia, benignus, nec non misericors, non si studio nec su fi ducia captus, idem u dolore ac voluplate, patiens, contentus, perpetuo devotas, tom 14 perans, propositi tenax, qu mihi animum memtemque tradit, mei,cultor 19 milu carus A que non turbatur genus humanum, et a 15 genere humano qui tiene sporturbatur, gaudu, iracundiae, terroris turbis qui solutus est is itidem mila carus Nulla expectatione sus 16 pensus, purus, des ter, medius inter contraria, nibil sollicitus, ommbus inceptis qui renunti ant, me cultor mbi carus Qu neque 17 ersultat, neque arcrsatur, nee moeret, nec do siderat, fausti vel infausti exitus incuriosus qui mei cultor is mihi carus Aequarumus 18 in hoste atque amico, tam in honore et contu melia, in frigore et calore, in voluptate ac do lore aeguarimus, ambitionc exemtus, sibi in vitupero ac laude, taciturnus, con tentus re qualbet, domo carens, firmus consa lu, cultui addictus homo inihi est carus Qui 20 Tero sanctum nectar hocec, sicuti dictum, ob servant, fide in buiti, in me intenti cultores, x vehementer the sunt can ALXUw Nume Joguitur 2 Ad me directa mente qui me semper de vota observant, fide egregia mbuti, hi a mo 3 devotissinfi exstmantur Qui vero indivi durum, demonstrabilem, insensilem observ ant, omnia permentem, incomprehensiblem que, in fastigio stanfem, immotum, firmum, coercita sensuum compage undique acquabı liter affecti u sane me nanciscuntur, omnium 5 animantium salute gaudentes Labor horum opero-lor, qui cogitando ad insensıle sese ap plıcant, inscnsılıg nimirum via corpora 6 lbus impetratur Qui vero omnibus operibus mecum depositis, in me intenti, nulli praeter me oblata devotione, me meditantes obscrvant, 7 lus to eatrıcator e vicissitudinum mortalı tatis oceano fio brez tempore, Prithae fili, 8 mecum cogitatione sua screantibus Nh: ANTWO oppgnera, in me mentem colloca! Halifabıs utique mecum, deinde apud Superos * 9 sine dubio Sın vero cogitationem non vales in ne componcre mmotam, assiduitatis de votronc tunc me conare adipisci, o contentor Si ne ad assiduitatcm quidem suffici unt vires, meis openbus intentus esto, mei • gtatia se oper? perficiens consummationem IX par 19 10 opum ·Appendur, XV11 LECTIO XIII. Alguv Nuwen loquitur i llocce corpus, Kuntıdıs nate, TERRENI nomine nuncupatur Istud que nont (sp? ritus,) eum pronuntiarunt TCRRINI GNARUM veritatis perili Me porro scias TERRENI GYARON essc in omnibus TERREVIS, o Blå rata. Quae TERREVUM ac TEREFYI GYARUL amplectitur scientia, ta sert scientia a me 3 aestimatur Hocce TERREVUV quidnam sit, ct qualo, quibusnam modis mutabile, et unde ad, et lucce Terrent gnarus) qumam sit, qunliumque capax ad.compendio ex mc audi, 4 a Sapientibus mult. Sa decantatum rhyth mus varus singulatim, in theologicis sententus metrice concinnatis, circa principia rerum 5 versantibus, clare demonstratus Quinque ele menta, su conscientia, intellectus, ac invisi bile porro, intrumentaque corporalı, undecim, 6 ct quinac sensuum perck ptiones, cupido, aversalio, dolor, 1Wuptas, inultipler conditio, cogitatio, pertinacia haec per TENPEAVY mutationibus fnouiųm compendio ispre muntur Vodestia sincentas,. innocentia, pitentia, rectitudo, magistri serecundia pu 8 nins constante tu coercitio abstinentia a rebus, quac eonsibus obrersantur, sccess10 & fui atudio geniturae,. mortis seni morbi, 9 doloris, culpir respectus inmunitas ab am bitione et ab affectu erga liberos, conjuger, domum ceteraque cjusmodi continua cogita, tionum amuzlılıtas in optatis sel minus op 10 tatis eientibus nihi ledus unica di sottouc cultus fi liliter ob crats in sectctis locis cornmortio fun Olltattoms in hommium 11 (Ym tu fruitranti in conutione ejus, qua! KUI kiintum est frurlus cher nutione percipiendi perspectio hacc declaratur scicnie tra, inscitia, quae ab hac diversa est Quod 19 cognoscentium, fi effabor, quo cognito ahquis ambrosia vescitur Sine initio summam Nu men, neque ens xl, neque non cns dicitur undique minibus pedibusque instructum id, 13 undiquc oculos, capita, ora habens, undique auditu praeditum, in mundo consistat, cuncta comprehendens, omnium sensuum faculta 14 tsbus collucens, ab omnibus censibus segrega tum, affectu immune atque Universam sus tentans, a qualitatibus exentum et qualitati bus frucus, ulrumque, extrinsecus et intus 15 in anununtibus, immobile ac sunul nobile Propter subtiltatem ad disccini nequit, tum c longinquo positum, tum quasi coran, haud 16 distributum animantibus, et quasi distribu tum timen insidens, animant ue siis tentaculum id cognoscendum, cdax ct rur $us genitale Luminum quoque id lumen a 17 tenebris remotum praedicatur, ipsa scientil, cognoscendum ac impetrandum scicntia, corda cujusque infixum. Sic TEET LYCM1, ac suni 18 liter SCIENTIA et COGNOSCENDUM declarata sunt compendio Mercultur, astud dignoscens, ed menm csscntium conformatur Naturam 19 atidenique Gerum suas atio carere ambos pinter, mutationesque qualitatesque scias c natura ortas In actu instem rcrum agen 20 darum prurgipun declaratur untura Gruits in dolons ac Toluptatis perceptione principi um dcclaratur Gerits naturno infusus m01 mirum pirteps fit naturalium qurutatum stopensio erga qualitates cueca est generatı omum ejus c bono rel malo utero Spectator, monitorque, sustentator, perceptor, manus domimis, summus spiritus quoquc dicitur in lioc corpóre GLSLS ille esinne Qui sic 03 ·Smilegci's Latin Version, Xxvi novit GENIUX natutamqnc simul cum qualı. iter. Naturac autem vi opera peracta omni. 29. tatibus, is, quocunque tandem modo versatur, modn qui cernit, necnon se ipsum corum non 21, non amplius regeneratur. Contemplatione lesso actorem, is sere cernit. Quando ani- 30 in semet ipsis perspiciunt nonnulli spiritum quantium priram cssentiam in unitate comsua ipsias obe, alië rationali destinatione, one prehensam respicit, et inde quidem explica- 25. rumque destinatione rursus alil; alii vero tam, tunc nuwen iinpetrat. Quiz initio caret, 31. talem ignorantes, quum cx alis nudiserc, ct qualitatrını espers est summu, spiritus ille teun observant. "IIi quoquc crsuperant more incorruptibilis, vel in corpore commons, talitatem, doctrinae sacrac aukcultandae sin. Kuntidis nate, neque agit, neque infiertur. 26. diosi. Quatics gignitur quaclibct substantia, Sieuti onnis agus aether propte, subtilitatein 32 stabilis mobilisve, TERRENG ejus qui terrenon inficitur, sic ubicunque cum corpore conni gnarus est, conjunctione id fieri scias, Bha gressus spiritus non inficitur. Sicut illuninat 33 27. ratidarum princeps. Lunden in omnibus unus universum hunc orbem sol, sic TERREanimantibus consistentem summum dominum, xo univcrsum Terresi GTARvs illuminat, istis pcrcuntibus haud percuntcm qui cernit, o Bharata. Hunc in modum discrimen inter 34. 28. is rere cerrat. Eundem veroʻremens ubique tcrrcnum ac terrni gnarum, scientiac lamine, praesentem dominum, non volat semet ipsum et cmancipationem animantium a natura qui sun ipsius culpa;“ esinde pergit ad summum norunt, ii ad summum procedunt 1 ! + - LECTIO XIV. nocue Caligincm 8 Aliuv Nosen loquitur : 1 Igregiam porro effabor scientiam scicntia- Tum praestantissiinam, qua cognita anachoretac omnes ad cgregiam consummationem hinc sunt profecti Hac acicntia freti ad mcac sanctitatis consortium progressi vel in nova crcatione denuo lidud gignuntur, neque in 3. rcrum dissolutione pereelluntur utcro est magnum Numcn. in hoc fortum depono equidem, onigo omnium animantiun 4 lunc cxsistit, O.Bharata E quolibet ateros Juntus nate, quae forma prodrunt, Innim magnum Vumen est uteris, ego semen prac- 5 bens pater Essentia, impetus, caligo hunc in modum cfiatac qualtates c natura ortac Mihi pro sinculis constringunt, oheras, is corpore spispiritum incorruptibilem Ex his essentia, 6. propter siucentateu Incilla ac sana, dulcchints studo constringit, et scientiac stuylio, vit an- Impetum affuctabus co matuin scias, 7 e sitis ortum stimulo is constringit, Kuntidis nate, agendi studio zuortalen vero er inscitir natar scias, fucinationem emetorum mortalium crrore, desia, vctcrno ea constringit, Tharita Issel enn an dul. 9 ceuline pracpollct, impetus in actn, o Blanta, . scicntiain'in Olsens Tu Clio rytorc prac. pollet utque. Impctu cilgincquc devictis, 10 cssentia crestit, o Bharta, impetug ersetit, cosentia et caligine derichs, ralo pxerinde, ·xxviii Appendir, see t 1 11. essentia ac impetu derictis. Quando in hoc corpore, per omnes portas collustrato, subnascitur scientia, tanc noscat aliquis, essenti. 19. am adultam essc utique, Aviditas, alacritas, festinatio, inquietus agendi stimulus: hacc impetu adulto nascuntur, Bharat darum prin- 13. ceps. Hebetudo, tarditasque, error, stuporque pariter: haec caligine adulta nascuntur, kur 14. ruis proles. Quando autem essentia adulta ad dissolutionem pergit mortalis, tunc ad sedles puras eorum, qui summum norunt, pro- 15. greditur. Impetu adulto ad dissolutioncm profectus, inter agendi studiosos renascitur ; porro dissolutus caligine adulta, e bruto 16. quodam utero renascitur. Operis honesti fructus fertur essentiatis ac sine labe; impetus autem fructus, molestia; ignorantia, caliginis 17. fructus. Ex essentia nascitur scientia, ex impetu aviditas paritcr; ciror ac stupor e ca- 18. ligine exsistemt, nec non ignorantia Sursum cunt in eşsentia-Trintretiréntes, in medio consistunt impetuosi, in infima qualitate versantes 19. deorsum eunt caliginosi. Quando neminem alium praeter qualitates actorem spectator ille respicit, et id novit, quod qualitatibns pracstat, tunc ad ineam indolem is accedit, 20. Qualitatibus hisce tribùs cxsupcratis mortalis, e corpore genitis, genitura, morte, senio acmolestia liberatus, 'ambrosia scitur. ARJUNAs loquitur: Quibusnum signis, qui qualitates hasce or- 21. superavit. dignoscitur, clomine quaninam vitam professus? et quomodo pracvertit ha$cc tres facultates? Alytus Numex loquitur: Qui tum claritudinem, tum alacritatcm, 22. tum stuporem,... Panduida, non aversatur, qitando ca'sesc expromunt, neque, quando recedunt, desiderats assitlens tanquam hospes, 23. qui, persuasus qualitates intra fines suos fersari, consistit, neque vacillat; idem in molestia ac voluptatc, sui compos, cui nihil in. torcst inter glebam, lapidem et aurum, acquus, in rebus gratis ingratisque,'acquus in vitupcrio ac sui laude, in dignitate ac contumelia 25. aeqms, aequus inter utrasque prartes, amicorum vcl hostium; qui cuncta incepta dimisit: is qualitates exsuperasse dicitur. Quique me 20. non aliorsum cvagante cultus derotionc veneralur, is, qualitatibus hisce exsuperatis, ad conditioncm duinam conformntur. Nuninis 27. nimiruin ego sum sedes, ambrosiacque incorruptibilis, legisque aeternae, ac voluptatis immensae. 1 ·Schlegel's Latin Eersion. Xix LECTIO XV. Alyum Muzex loquitur: renitem etiam, vel frientem, qualitatibus consociatum stulti non respiciunt: cermunt Tero scicntiac visu praediti; annitentesque devoti 11. eum cemust in semet ipsis commorantem, sed quamisis annitentes, qui spiritales nondum cFasere, haud eum ccrnunt, intellectu destituti. Qui splendor in sole concretus mundur 12 illuminat totum, quiquc in luna, quique in igne: eum splendorem meum csse scias. Ter. 18. ramque penetrans, animalia sustento ego vigore meo, nutrioquc herbas cunctas, conversus in succum, qui saporem üs impertit. Ego in 14. ignem conversus, animalium corpore diffusus, cum anipia, quauicunt relefilant, conjunctus, quotuor generum' cibum côndoquo. Et 15 cujusque ego cordi insideo: ex me est memoria, scientia ac ratiocinium: in librisque sacris universis ego sum et cognoscendus, et loca trinae theologicae auctor, itidem libroruia sacrorum interpres. • Dao hi Genii in mundo 16. exstant, tuin dividuns, tun'individuus: dividuus est animantium universitas: individers in fastigio collocatus dicitur, Praeter hos 17 autem est plius GEXIt's supremus, summi spiritus nomine designatus, qui mundo tergemino penetrato, cum sustentat, incorruptibilis, princeps. Quia diriduum ego exsupero, ac 18 prae individuo etiam excello, ito per orbena et in libris sacris celebratus fui Gexit SCPRE- 3x zominc. Qui, 'CzTorum immunis, talem 19. me cunoscit Genium supremum, is, univcršitatis rerum gnarus, me colit omni ritac ratione, o Bhârata.. Sic maxime arcanum prae- 20 ceptum joc a tuc declaratat est, it innocue. Floe intellccto, sapicnsaliquis fiat, atque omni negotio defunctus, o Bharata 1. Sursum agentem radiecz, deorsum agertem tamos ficam religiosair quandam praedicant perconem, cujus foliu sunt'rersas: qui lume 2. novit, is librorum sacrorum gnarus est. Deorsum sursum noeppansi sunt hujus arboris rami, qualitatibus adulti, e rebus scnsilibus germinantes, ac deorsum radices sunt propagatae, operum vinculis constrictac in aero 34 mortali. Talis ejus forma non concipi 'potest in hoc orbe temarum, nec finis, neque constitutio.. Hac fico religiosa cum radicibus late serpentibus ense acuto aequanimitatis ercisa, 4. deinceps iter istud est anquirendum, quo profecti non amplius repertuntur. Nimirum ad hunc primaevum GENIUS ego deduco, unde 5. fumen istud antiquum dimanutit. Qui, arrogantiae et erroris expertes, ambitionis vitium devicerunt, constanter versantes in eo, quod supra spiritum est, et a quibus cupidi. tates recesserunt; a gemino affectu cxsoluti, qui roluptate ac dolore designatur: hi incedunt, haud aberrantes, per itcr hoc perpetuum. 6. Non illud illuminat sol, nec luna, neque ignis, quo ingressi haud revertuntur: id (est) do- 7. micilium meum supremum Nei portio quidem in animantium mundo, ritalis, sempitema, animum cum quinis sensibus e naturae 8 cmio attrahit. Quodcunque corpus nanciscilur vel wuecunque exit princeps iste spiritus, cum eo congreditur illis arreptis, sicuti 9. ventus odores ab ipsorum cubili arripil. Audituni, tsum, tactudique, gustum, liec [10.1 olfactum inspectans ille, animumque, rebus 10. sensilibus ministrat Eseuntun, rel perma- 1 2 ·XXX Appendir, LECTIO XVI. 1 L ALVUN NUTEN loquitur Securitas, ingenu sui lustratio, in scientire destinatione perseverantır, largitudo, tempcrantia et religio, pia meditatia, castimonia, 9 rectitudo, nuocentia, veritas, irae sedatio, liberalitas, calumnarum repudiatio, bencro lentia erga animantcs, alienus a lascivia 3 animus, mansuetudo, pudor, constantia, 11- gor, patientia, firmitas, puntas, nullum sindictae studium, modica de se opimo hac sunt tirtutes ejus, qui divina sorte zascitur, o Bhå 4 rata Simulato, superbia atque insolentia, iracundia, nec non sermo contumeliosus et ignorantia ho sunt #lores jus, Prithac fili, 5 qui daemoraca stite nascatur Divann sors ad emancipationcm, daemoniaca ad vincula ducere censetur Noli moercre! Diyına sorte 6 natus tu es, o Panduda Duples unimantium natura est in hoc mundo, tum divina, tum vero daemomaca Domy fuse declarata, dae 7 moniacam, Prithae fili, jam ex me and he que agendi nec cessandi rationem wrunt ho mines daemoniac, non puntas, nec erpetram certr vivendi regula, nec veritas in 118 repe 8 natur Hi muundo nubil ven, nullam stabilem constitutionem inesse arunt, el praeside eum carcie, prrpetuo cx3istentem, quin imo, solam 9 lbidinem pro caussa ei subesse nione defixı, mente pessumdata, parum mtel ligentes, ruuut vehementer in actus, in inundı 10 peruciem intenti Libidint inexplebilı dedit, frude, superhia, temeritate nunti, stiute ir eptias rucupantes, prorumpunt, ritam impu 11 ram professi, cogitatione sine termino era gante freti, leto omnia finin, libidinis sati andae studiosi "Quatenus licet (fruamur 12 hisce']" sic statuto Spercentens laqueis impliciti, in libidinem ramque proni, quaerunt, libidinc sua frucnili gratia, opes iniqui.. tite accumulatıs "Istud hodic a me captım, 13 “illud nunciscar desiderium, istud adest, illud "quoque milu rursus ei cmct lucrum, iste a 14 “me cacsus, miticus, credamque caeteros "etiam Princeps ego sum, ego dclicns fu- "ens, consummatus ego, pracpollens, felix, “opulentus sum, generosus quis alius mei 15 "sulis? Sacrįficabo, largrar, commissabor" Talia sibi persuadent, agnorantia occrocati Multiplıcı cogitatione perturbati, erroris reti (16 bus inroluti, proclives in libidines suns er plendas, praecipitant in inferuum impurum Opinione de se elati, ombus, fuperbia, teme- 17 ritate muntı, operantur nimirum sacris hi ad simulationem sanctitatis haud rite perfectis, 6 studio, violeutiac, arrogantiae, libıdını, 18 iracundre dediti, me in sun ipsorum alusque personis perosi obtrectatores Hosçe'cgo in- 10 fonsos milu, atroces, infimos hominum 2n mortahtatus vicissitudinibus conuicio dentidem infaustos in uteros daemoniacos Daemoniaco 20 utero inclusi, dementes, e generatione in generationcm, me haud nacta quidem, huntidis nate, denique infimam viam ingrediuntur Triplex infermu ea est porta, que semet ipsos 21 pessumdant libido, iracundia, nec non nrritua, idcirco astım tradem quis devitet Hisce 22 liberatus yır, Kuntidis nate, caliginis portis tribus, sectatur suam salutem, deinde viam supremam ingreditur Qui, legzs senptae prac- 23 ceptis neglectus, witam degit ad libidinis arb: * trium, is neque consummationein adipiscitur, sce felicitatem, nec van supremnam ler scripta auctoritas tibi esto in rerum agen/ durum vel omittendarite discrimine, Cognito legis seriptac praeceptis imperato opere, pengere istud liwe te decet In hac opi Igitur 24 ·Schlegels Latin cision. XXX LECTIO XVII. ARJUNAS loquatur > 1 Qus, leis scriptic preceptie neplectis, sacra ficiunt fide imbuti quaenam horum est sta to, oknshna? utrum essey'r, an impetus vel caligo? ALSIUM NUSEY loquatur Tnplex exsistit fides mortaſuna Aascitur ca e cujusque indule Essentials, nec non im 3 petuosa, et caliginosa lIanc ausculta Ingenul cujusque imago est eus fides, o Bliarata Fide praeditus qmlıbet lomo, cur rer fidem • 4 habet, talis est utique. Siura ficrunt homines cssentiales Duis Genius Gigantibusque im petuosi, llanılaus Lomerumque gregibus alı 5 sacra faciunt caliginos homines Qu lege scripta haud comprobatis sese castigant castimous liomines, cum sumulatione ae sui fiducia copulatz, libriune, commotione, volentia ob G sessi, vexantes corpon insidentem compagem vitalem, dementes, et me perinde intimis cor potis recesszbas insidentem hosce scias dae 7 monubus addictos At enimvero cibus ctiam singulis triplex gratus est,uriplex sacrificiam, Ostimonir, nec non largztio Horum hancce 8 distinctionem ausculta. Aerun, substantiam, robur, sanitatem, voluptatem, bularitatcm Quigentes, sapidi, mites, solid, sulares cibi es 9 scntialibus homimbus grali stat Acres, acidi, salsi, pumnis ferridi, pungentes weibi infilazn znantesque cibi impetuoso placent, dolore, 10 molestiae morborumque foecundi Vapidae, insipidae, ct quae foctorc corruptae sunt, vel rejectre etran et obscocnae tlapes cangiosis 11 gritac sunt Quod ab us, qm ullum inde praemium captant, offertur perfoam cum tuum respectu, nullo alio consulto mentiinito puś ut sacrificandı officium expleatur, id est csscntinle Praccepta autem premu cepec 12 tatione, simulandrcquc pietatis gratia ctiam quod pcrficitur, Bharatıdarum optime, id sa crificum scras esse impetuosum A ntu the 13 num, celebratum sic abu listributione', size carmurubus solcmnuluq, merccdo sacerdotibus merita, fide destitutum sacrificium caliginosum nuncupatur Reverenti crga Deos, 14 Brichmancy, magistros doctosque, puntas, rectitudo, vata ad theologic studium confor matu, innocentia haec ad corporalem castimo ruam referuntur Sermo nullum commotz 15 oncm cxat torus, cridicus et comitatis plenus nec non tacıtae lections (libror sacrorun) consuctudo hacc nd oris castimoniam refer untur Ventis serenitas, beniguntas, silen 16 tuum, sui coercitio, indolis lustratio haec ad Epiritalem castimoniam referuntur Tide 2 17 Egni e stimoniam iunc trzpartitam scrvatam, ab homunibus nullum inde praemium captın tabus, essentialcm nuncupant II onorem, 18 dignitatem ac reuerentiam,sibr comparandı grit, nec non cum sulofiono pietatis quae castimoma ejercetur, eu un loc acro declarata est impat:09, levis, infirma Quae es ineptu 29 commento ad sui ipsius cruciatum exercetur caslunomi, vel alus dimnı inferendi gratia ea caliginosa pronuntritur lac persuasionc, 20 largiendi officium nobis incumlere, quze lar tio fit ei, qui haud gritoeus est apud po tentes, justo lucu ac tempore, ct puro merito, er largitio essentials memoratur Quae rero 21 {as orig nutu capianda gratır, vel pricmu res pectu quoque fit, atque reluctanter, ca largitto tupettosz meinoratur Quae 110 poztuno 29 loco ac tempore fit largitiontgut intcr indi,198, sine comtate, cum contunci, ca mliginosz .

·XXXIL Appendir, 23 pronuntiatur Ou, ID, EVS Luuc u modum designatio numinis triplex memoratur, a quo Brachmam, librique sacri ac sacrificia olim 24 ordinata sunt Ideo hac syllaba ô pronun tiata, sacnfic, largitionis ac castimoniae actus religione imperati inchoantur scmper 1 theo 25 logis “ID ipsum est,” sıc statuto, sine piac mu cxpcctatione sacrifien et castimoniae actus, nec non largitionis actus varii perficiuntur ab 26 118, quu emancipationem suam desiderant De veritate ac honestate istud, vocnbulum Evs adhibetur, de laudabılı opcre similiter adlu betur, Prithne fill, endlem Fox In sacrificio, 97. castimonia, largitione constantir quoque ENS appellatur, nec minus opus horum gratia sus ceptum ENTIS nomine nuncupatur Quod 98 cunque sine fide peragitur, suve sacrificum sit,, seu largitio, seu castimonia, sıyc opus, NY Las dicitur, Prithae fili neque id valet post mortem, neque in hoc aevo LECTIO XVIII. 1 ARJUVAS Loquatur Abdicationis, o heros, verum naturam cupio cognosecre, dimissionisque, sensuum do mitor, singularum separatım, o Kesis inter fector muin cst» ALMUM NUMEY loquatur Option: perfusorum operum abdicátionen ANDIC LT1049 numine vates intelligunt, om nium operum pracmu dimissionem praedicant 3 DINISSIONTM sermonis ferits Dimittendum culpe instar esse opus quodlibet, nonnulli docucrc philosoplu, , ad sacnficium largita onem, castimomum pertinens opus haud di 4. mittendum, rursus alii Decretum mcum jim ausculta super dimissone, Bharatıdarum optime Dimissio videlicet, virorum princeps, 5 triplet pronuntata est Id sacrificium, lar tronun, castinuoniam pertinens qpus baud dimittendurn, facen luni 11 utique cuum, Irratio, nec non costimonia, sunt lus 6 tra nina sapientuin Seil et st2 open, (1 c Lelle tulet gerendur et pamulatione fructuque dimissis, peragenda sunt, Irthae fili, hoc est decretum meum certum ac supre- Necessaru vero operis abdıcıțio haud 7 consentanea est istiusmodi opcris intermissio a stultitia profecta caliginosa praedicatur Difficile esse reputans, si quus opus quoddam 8 prae formidine corporalis molestine dimittit, 18, facta dimissionc impetuosa non sane di missionis fructurn percipat "Terigendum 9 sic statuto, quodcunque opus ncccssa num peragitur, o Arjani, ambitione fructuquc dimissis haec dimissio essentialus rcstimatur Nequc atcrsatur minus prosperum opus, nec 10 prospero inhaeret dimissor, cssentine conso ciatus, prudcns, dubutatione eremtus Nequa 11 quam fieri potest, ut homo corpore uxlutus opera-dimittat omnino, qui pro operim fruc tum <limattit, DI MISSOR, loc nomine appel latur fuopitatus, optat us, móztusque, triplex 12 operis fructus obtingit non dimittentibus post obitum, at dimittentibu$ non uspoint Quin 13 que hics, o heros, principi disce et me, ra tronali demonstratione explicati, nd consum Sacrifi.

·Schlegrl's Latın Fersion. XXXIII J 16. principia ca 1 14 matronciu crijascanquc opcris necessaria remote men, eleindc actor, et instrumentum speciatin diversum, "Taruque siguin labitus, I a. 15 tumque quinto loco acecilens Corpore, voce, anuno puodcunque opus nggreditur homo, scu justum, 5710 iniquum, quznr hreice sunt ejus Quod quum ita sit, qui actorcm semet ipsum duntaxat cernit prac mentis rut 17 utate, non is verc cernit stolklus Cujus in dolcs non inflata est sui fiducia, cujus mens non polluitur, 2s, tel occisis,lesce mortalıbus, neque occidit, neque vinculis constringitur 18 Cognutio, res cognoscenchi, cognitor hoc tn. plex est agendi momcntum, instrumentum, 19 opus, actor haec triplex opcris summa Cog nit19, oprusque, actoryue, trifatum sirgula pro qualtatum discriminc declarantur qualitati bus ex ordine ontmneratis haec porro ausculta 20 Qut cognitione quis in omnibus, quae exstant, unicum cxsistendi clematum incorruptılılo cernit, indiscretum in discretis, cam cognitt 21 oncm scias exscntialcin Singulatım autern quae cognitio ramos assistendi modos pecu Lares pont im omnibus quae exsistunt, banc 22 cognitionem scias essu inspetuosam Quac vero ad singulum negotium applicata est, quasi sit universitas rerum, printipus carens, yeri &umnae haud consentanez atque angusta, ea cognitio caliginosi nuncupatur Quodcun que necess trium opus, ambitione soposita, sine ira et studio peragitur ab homine fructum 24 hrud captante, ul essentiale detur Quoc vero opus ab homine libıdınes ciptante vel etiam fiducia su clato perigitur, cum magno 25 molimine, id impetuosum nuncupatur Sinc respectu pendentig inde pernicie, pjur ze et propriarum vnum stulte peragitur opus id 26. caliginosum nuncupatur Amintionis espers, fudine laguuloquuconst uitia ac furtituciuc pracditus, un eventu prospero sive improspero 27, innutatus actor essentialis dicitur Affectibus commotus opens fructum cnptuns, ardus, ad injurias Infercndas pronus impurns, csulta tion et moerori obnoxiis actor intpetuosus praedicatur Ineptis, rile, contu2x, mi 28 lignus, otiosus, piger, animum despondens morasque lectens actor caliginosus dicitur Mentis divisioncm nec non constantinesc 29 ciundum qualitates tripartitum ausculta, decla ritam plene ac singulatun, contemtor opuz Quae agerediendi ac recedendi opportunta 80 Stém, quid faciendum sit vel non faciendam, periculum ac eocuntatem, nexum solutionem que noszt mens, I'nthae fili, est essentialis Qua quis justum et injustuin, tum etiam quid 31 faciendum ct non faciendum, incongruc diju dicat, ca nens, Pnthae fili, est impetuosa Qure injustum pro justo habet calginc into 32 luta, et omncs res in contrariam vertit mens, Prithae fils, est caliginosa Qua con 33 stantia quis sustentat animum, spiritum I talem, sensus actusquc in devotione nusquam evagante ea constanta, Pritháe fili, est es sentials Qya serey constantia quis honestumi 34 utile, dulce sectatur, o Arjuna, cum amtntione, fructuar cupuus ea constanta, Prithiae fili, est impetuosa Qui veternum, paroten, so? 30 leitudıncm, moerorem, recordiam non cyculit insipiens ea constantia, Prithae fill, est calı ginosa Voluptatcm vcro nunc triplicem audi 80 ex me, Bharatıdarum princeps. Ubi quis con suetadine delectatur, atque ad molestiae finem pervenit, quidquid, circa marginem venen 37 instur, in fundo nectaris est simile ea voluptas essentialıs declaratur, e meritis ipsius seren tate nata Qurugud propter copulationem 38 sensuum cum rebus sibe subjectas cuca may ginem nectaris est simile, in fundo veneni in star ea voluptas impetuoea memoratur Quae 39 cisca marginem et in consequentibus soluptas delusio est animi, veternum, inert um teme ritatem augens, ea caligino 2 nuncupatur Non ulluma cestat sase in terris, sive, ulter 40 er parte, in coclo et inter Diros cns, quod tamunc sit naturalium harum trium qualita Brachmanorun, jatlıtunt, opificum ect 41 sorumque, o hostium yeu ator, muncra distri buta sunt sccundum qualitates c cujusque . tum ·XXXIV Appendir, Suo qua Proprio 60 42 indole nascentes Tranqullitas, contincntia, puntas, patientia, nec non rcctitudo, scientia universalis et peculiars, fides rebus divinis habita, haec sunt Brachmanorum munera, ex 43 ipsorum indole nata Virtus bellica, splendor, constantin, habilitas, statio in proelis intre pida, liberalitas et impcratona dignitus kaec sunt militum munera, es ipsorum indole nata 44 Agricultura, armentorum cura, mercatura hanc sunt opificuni muncra, ex ipsorum indole nata Niinisteriale munus quoque ser est 45 proprium, ex ipsius indole natum Icunquc munere contentus consummationem umpetrat homo Suo munere contentus quo modo consummationem nanciscatur, id nunc 46 auch Unde est ono animantium, a quo Universum hoc cxpansuri, hreno suo quisque minere venerains, consummationem adipisci 47 tur' mortals Satrus est suo officio, etsi dcfi. cientibus viribus, fung, quam alienum officium aceurate implere Sur apsaus indole dctcri. natum opus perrgens non in dit in peccatuun. 18 Connatum opus, huntidis nate, quamvis cum culpa consocratum, ne quis descrat Omnia incepta mortalium nimirum culpa sunt invo 49 luta, sicut ignis fumo Inambitiose animatus, undique ao continens, ħullo cupidinum sti mulo incitans, al otul consuminatiouem sun 50 mam alxlicatione progreditur Consummatı onem adeptus, quomodo \umen perinde adı pisertnt al er mc disce UTC comprehensum, huntids nate quae sedes scientiae summa 51 eet Veute pura desotus, conos et reliqua jusmodi dimittens, propensione et arersatione #; procul liabitis, solitudinem petens, lori ycta utens, SOCO corpore, Animoque cocrcitus, in contemplationis desetionem intentus, sempet 53 alimmunitatem ab affectibus applicatus, cu su fiducium, violentism, superbiama, liladincm, iram, antiin espulit, bu emmoli incuri Osts, tranquillus, u ad diminum conditionem 51 con formatur urranis consors, scretius, ne matyt, nec desiderat, aequabiks trga cuncta kumain nici cullam aetipit simmum cultu me cognosēit quafitus qualisque sim, penitus Deinceps me perfitus cognito, adit mo protinus Is quoque, qui aicta opera 56 continuo peragit, me fretus, mco favore nancı scitur yram reternam, nunquanf fiflentem Cogitatione cunctis operibus in me depositis, 57 me studiosus, mentis devotionc fretus, mci contemplator scraper esto Me contemplans 58 omnia discrimin meo favore trajicies, at vero, sin tu prre tui fiducia me non auscultarens, peribus Quod, fiducia tur fretus, te haud 59 mittnaturum cssc statuſs, frustri est hoc pro positum tuum ukuri te impellet munere er indole tua orto, huntıdıs nate, consinctus quod non vis fucere errore ductus, id facies vel invitus Dominuse cunctorum 61 ammantium in cordis regione, o Arjuna, con sistit, cunctos inmautes, rota hac volubilı sectos, deludens Magia sua IIunc igitur 62 tanquam perfugium adi omni reverentia, o Bharata, hujus favore suininam tranquillita tem, stationernadeptudis es sempiternam Sic tibi scientia tradita est 1 me, arcano migas etrum arcrna Hac integra perpensi, quomodo tıbı placct, ita facito Omnium intame ar 61 canum amplius audi meum praestantissimum sermonem, 'gratus cs mihi, certus consilu ideo effzbor tabt quod silutarc sut Mihi inente 60 dcditus esto, mei cultor, mthi lità, me salscre jube, me utique adıbıs Vcrum tibi polliccot Chrus tu milies Cunctis religionibus di 66 missis inc tanpun unicum perfugium dcctare cgo te ab omnibus peccatis liberabo Noli moererat Hoc 1 te nec profono, ncque irt 67 Terenti unquam, nequc contumacı cst ctul gandum, neqat c qui mihi obtrectat Loc pri intissimum arcanum mei cultonbus tradet, summo honore mihi tnbuto, is ma ndibít sine dubio, neque isto mortalium quis 69 quam ftrora miha ficiet, neque ent milu 19to nins quisquam canor in terris Ququre 70 perleget hocce sanctum colloquium inter nos ambos, al co scientiae sacnficio adorin ego potero fic atat sententia Quique fide plenus 71 63 ( Qui 69 ·Srilegel's Latin Jersion. XXXV homo sine obtrectatione id modo auscultaverit, is quoque, • liberatus, faustos, mundos corum .nanciscetur, qui piis operibus functi sunt. 72. Num istud auscultatum a te, Prithae fili, in unum intehta cogitatione? num ignorantiac confusio discussa ex te, contemtot opum? O rex, 76, mi colloquium hocce audiebam, mirabile, pilorum horrorem efficiens, Vyåsae favore 75. postquam audiſi istud mysterium ego summuny, devotionein nimirum, devotionis princípe ipso Krislına coram enarrante, recordatus, denuoque recordatus colloquium istud mirabile Pulcricomi Arjunaeque, sancinm, gaudeo quovis temporis momento. Is- 77. tamque recordatus, denuoque recordatus formam, ultra quam dici potest, mirabilem Haris, stupore ingente percellor, o rex, et gaudeo iterum iterumque. A qua parte pugnat de- 78 votionis dux Krishnas, a qua parte Prithae natus arcitenens, ibi Faustitas, victoria, principatus, cuncta ea stabilia Sic stat sententia 73. ARIXAS loquitur : Discussa confusio, recordatio est accepta a me tuo favore. Confirmatus sum, dubio diremto: ersequar sermonemetalun. SINJALS logicitur: Sic ego Väsudêvae Prithidaeque magnani. 74.

·Xotrs. 101 SIR C. WILKINS'S NOTES, WITH ADDITIONS. Pageant 1 Terne 2 12 The arctent chief -- Bhēëshma, brother of 17. chectră-téryā, grandfather of the Kards and the Pandos. Shell. The conch or chank . 15 Krishna - Incaration of the Deity. Aroon.--The third son of Pandid, and the favorite of Krishna, 4 30 Gardečo my bov.-The gift of Varðăn the God of the Ocean 54 Hell, in the onginal Náraka The internal regrons, topposed t8 be stuated at the bottom of the earth, where those whose virties are less than their vices, are doomed to dwell for a period proportioned to their crimes, after which they riye again to phabit the bodies of unclean beasts. Forefathers, fc --The Bindeos are ecjarned hy the Teds to offer a cake, which is called Peerida to the ghosts of their ancestors, as far back as the third generation. This ceremony is performed on the day of the new moon 10 every month. The offering of water is in like manner commanded to be performed daily, and this ceremony is called Tårpăn, to satisfy, appease - The souls of such men as have left children to continue their generalion, pre supposed to be transported, impediately upon gouttrog their bodies, into a certain region called the Peetreclug, where they may continne in proportion to their former virtues, provided these ceremonies be not neglected, otherwise they are precipita ted into Nataka, and doomed to be bom agajn in the bodies of unclean beasts, and wall, by repeated regenerations, all their sina are done away, and they attalo suck a degree of perfection as will cotatie tācm to what is called Wookieč, eterual salvation, by which is understood a release from fattare transmigration, and an absorption in the pature of the Godbaad, who • is called Bruin These ceremonies, which are Page, les called Srūdh, were pot ankpown to the Greeks and Romans, and are still practised by the followers of Mahomed. 6 3 Contrary to duty - Contrary to the day of a Boldier 7 By the dutater of my duty-The daty of a soldier, 1n opposition to the dictates of the general moral dates. 7 11 The touse men --Pindëčls, or expounders of the Jaw AT ne more general sense, such as by meditation have attained that degree of perfection which is called Gnās, or inspired wisdom, 9 34 [This jerse s priated as translated by Six C. Will 10s, though it wil be seen that the Canarere version difers eadırely from it, and corresponds with the Latin of Schlegel.] 10 40 The bonds of actron-The Hindoos believe that every action of the body, whether good or evil, confineth the goal to mortal birth; and that en eternai relence, which they call Jičktēe, 18 only to be attained by a total meglect of all sublunary thing, or, which is the same thing according to the doctrine of Krishna, the abandonment of all • hopes of the reward'of oor actions , for such reward, tbey say, can only be a short enjoyment of a place po heaven, wbich they call Svong, because no man an, zerely by bmw actions altazz perfection, owing to the puture of good and eril wbich is tarplanted up his constatation. 11 45 The objects of the Pedsarcof a drorfold nature - The commentators do not agree with respect to the signification of this passage , bat, as the Veds teach three distinct systems of religion, it 15 probable thit it refers to this circumstance. - 49 Yogh-There is no mord in the Sanscrut fan guage that will bear so many interpretations as lats. Ils first signification 3 Juncbon or union, It is also used for bodily or mental application but sa this work it is generally ssed as a theo ·Notes. 102 Peçe, Verse logical term, to express the applical.on of the mind in spiritual thungs, and the performance of religious ceremonies The word l'õgee, a devout m10 is one of its derivatives If the word decotion be confced to the performance of religious duties, and a contemplation of the Deity, it will generally serve to express the sense of the original, as will decout and decot ed for its derivatives 11 49 Wisdom --Wherever the word trisdom is used in this Translatioa, 18 to be understood inspired wisdom, or a knowledge of the Divine Nature The orginal word is Gnān, as it is written Jnan. 13 62 Foll- In the original Māhi, which signifies an embarrassment of the faculties, arising from the attendant qualities of the principles of or. ganized matter. 14 1 The practid af deeds The performance of religious ceremonies and moral duties, called o Kard-30g 16 10 Brähmă -The deity'in hus creative quality. 16 17 Tath no occasion --Ilath no occtuon to perform the ceremonial parts of religion. - 20 Allained perfection That degree of perfection which is necessary to salvation 19 39 Desire --The will, as presiding over the organs, the heart and the understanding - 42 The resolution - In this place resolution means the power of distinguishing the truth of a pro position the understanding --Ile-The soul, or universal spirit, of wluch the Tital soul is supposed to be a portion. 21 12 Worship the Decătas --The word Derála 19 Joonyragus will tro, Dek, or Del, as it is Fometimes pronounce. The Angels, or subor. dipate celestial beings, all the sttnbutes of the Dety and every thing in Heaven and Earth which has been personified by the imagination of the Poeto. 93 3! And there, Arjoon, vtkere another I-fit for Lun Ls understoot. The sentepce would rerhaps read bettere in the forma "lle who "Reglected the datles of life is not for this world, och less for that whub is above But the other translation is literally correct. Tage, I crec 24 85 In me - In the Deits, who is the universal spirit 25 41 Nace no power 12 confine - Have no power to confine the soul to mortal bixth 27 13 In the nine gale city of its abode --The body, as furnished with nine passages for the action of the faculties the eyes, nose, touth, &c, - 14 The powers nor the deeds of mankınd-To understand flus, and many similar passages, at 19 necessary to be apprized the Hindoos bclieve that all our actions, whether good or evil, arise from the inherent qualities of the principles of our constitutions 34 44 The man, $c- e. That the desire of becoming a devout man is equal to the study of the Veds [The meaning is, says the Rev. G. Wergle: that "ope who 18 truly devoted has a prospect of eternal blise, and though by some mischance he may be sent down *o this earth again, yet it will be under the most favorable circumstances, he will, by former habil, feel himself drawn to wards the right path even against hıs (momentory) inclination, (eskal) and longing for mtotive wisdom (egrawdoexis) he will leave behind him (praesertit, as Schlegel basat) the food tlaat is the ldcral vedn, or as we skould say, the letter of the law.] 36 5 of a vital mature — The yıtal soal 6 Learn that these two --Matter and spirit - 12 Satră, nāja, Tămă -Truth, pospathe dark ness, OT, as the words are sometimes used while, red, Wack. 37 16 The risker ofter scalth - Such as pray for worldly endowments - 20 And are governed by thar 014 principles.- By the three miling qualities already explained. 39 3 Adlič atrd, Ae Krishna's answer to the several questions of Anjoon has something myse tenous in it, I will endeavour to render it snore * comprebepsible. Adhet-e traŭ literally signibes the pret-rueling pini, by which is implie the divine nature. Körmå-glics action, whereby is to be ua. derstood kis creaulo quality. Adhir bhide-gnifies he wcho vpleth oret creafed langs the power of tho Deily to destroy. c ·Notrs. 103 Page, Verse . Adhšč del ti-literally means superior to fate , and is explained by the Froid Pöðrõõsh, which, in vulgar language, means no more than man, bat in this work pt 18 3 term in theology used to express the rital soul, or portion of the unsversal spirit of Brahm inbabiting a body. So , by the word Malu-Poorðosk 19 implied the Deity as the primordial source These terms are used in a metaphysical work cAlled Patanjal, whereia God 19 represented under the figure of Jaha- Pooroosh, the great man oroptime progenitor , in conjunction with Prakričtěž, nature or first principle, under the emblem of a female engendering the world with his Maya or supernatural power. 41 13 Omi--Tins mystic emblem of the Deity 18 for bidden to be pronounced hat in silence, It is a syllable formed of the letter d, evo, which 10 composition coalesce, and make a o, and tae nasal consonant S m The first letter stands for the Creator, the second fur the Pre. server, and the third for the Destroyer, — 17 A thousand revolutions of the Voogs Is equal to 4320,000,000 years An ingenious mathematiesa», who has resided in India, supposes that the Yoogs are notlung more than astronomical periods, formed from the coincidence of certain cycles, of which those of the precession of the equnoxes and the moon are two The word Yoog, which signifies a juncture or joining gives good grounds for such an bypothesis 44 5 And all things are not dependent on me.-T'bus ambiguity is removed by the following simile of the air in the æther 7 Kalp —The same as the day of Brahma, a thousand revolutions of the loogs, The word literally signifies formation 8 The whole, from the power of nature, without poucey —This passago 18 agreeable to the doc trine of the influence of the three Goon, or qualities, over all our actions -10 rtu from this Source - Because of the supervi son of the Supreme Being -13 Other Gode benever the word Gods t3 Ospd to thix Tanslation, the subordinate supernatural • beings are implied Page, Verse 45 17 Veds — The word Ved signifies learning The sacred volumes of the Hindous, of which there are four, supposed to have been revealed from the four mouths of Brahma It is remarkable that Krishna meations only the three first, it may therefore be presumed that no more existed in his time °45 20 Som—s the name of a creeper, the juice of which 13 commanded to be drank at the coucla slon of a sacrilice, by the persou for whom and at whose expense it :s performed, and by the Brahmans who officiate at the altar Eendra-s a 'personfication of the visible heavens, or the power of the Almighty over the clemcats He is the sprinkler of the rain the roller of the thunder, and director of the winds He is represented with a thousand eyes, grasp og tbe thunderbolt 16 28 Sannyāsez-one who totally forsaketh all worldly actious, but insa, in order to unite the various religious opinions which prevailed 12 those days confines the word Sannyas to a forsaking of the hope of reward 47 32 iyomen - In the Veds it is declared, that the souls of women, and of the inferior tribes, are doomed to transmigration till ibey can be rege- Derated in the body of the Brahmar. - 33 Rajarshees-from Maja and Reeshec, Prince and Saint 2 Soots -Good angels Maharlheese --Great saints, of whom there are rech oned seren wlo were at the creation produced froin the mood of Brahma 48 6 Mangos --Four other beings, produced at the creation from the aid of Brahma 49 12 Reeshees Saints Deranshees Der Ged saints Aarad One of the Detarshers, and a great proplet, who 13 supposed to be still wandering about the world Nara signifies a thread or clew; a precept, ad Da Giver - Ykererer he ap. pears be 13 constastly employed in giving good congel - 13 Danois --Evil spirits, or fallen angels, the off springs of Danco (fem) - ·104 Kotes. Page, Verge 49 15 first of men'-Arjoon makes use of this espression as addressing the Detg a human shape 30 21 Adeetyas -The offsprings of Adeetee (f) (that may not to be cut off) There are reckcoed twelve, and are nothing more than erablems of the sun for each month of the year Their pardes are Varoon Soorja, Vedang, Bhanoo, Eendre, Karee, Gabhastee, l'ant, Sicard reta, Deerakar, Meetra, Vushroo Fisknoo -Ile who filleth or possessetbal} space, One of the twelve suns, and the name of the Deity in his preserving quality, Rarce --The river one of the names of tbe sun Marecchee -One of the eight points of the heavens Dlaroots The winds Sasce -The moon Nakshatrat -Dispellers of dsreness. The 18 constellations through which tho moon passes in 15 monthly course Coostellatiofs in general - 22 Sam-The first of the four books of the Yeds, composed to be ckanled or burg - Vasara Oce of the names of Eendra - 23 Sundar-One of the names of Scer, or Fate Roodrat-Eleven distinctions of Secr, or rate Treffese The God of rifles otherwise called hoorer le land to preside Oier the regions of the norill, and to be the chief of the Jaktkas and the Rakshas, two species of good and evil Genu Parak-The Coil of fire Ne is supposed to prende over the south east quarter. ---asos-Fight of the first created Beings of Drohnu: Verod T1 e north pile of the terrestris) globe, fabied by the poeto la be the highest mountain in the world It is sometnes bety of prt: Page Verse etzigence, called Soo-tiero It is remithable that the word Meroo sgorbies a centre or a 118 50 24 Vrechaspatee - The preceptor of tbe Dets or Ders, the planet Jupiter and Dia Fous. Skanda-Otherwise called Karteek, the geoeral of the celestis] armes, 25 Bkreegoo -One of the first created beings Produced from the mind of Brahma The monosyllablc -The mystic word or monosyllable to Om' already explained rap.t-A fuent repetition of the name of God. leemclay. The chain of snowy mountains which diridě India from Tartary, and which, som the immense distance they may be seen, are supposed to be as high as any upon the lice of the Globe - 26 Aswatta --The Feepal tree Cheetra rath amongst Gandharos — The title d chief of the Gandhares or celestial charols the Gandharo of the painted charlot In the Mahabharat is to be found a very en. tertaining story of a combat between bun mod Arzoon, wherein he is defeated, and, mis painted chariot being destroyed by a fiery arrow shot from the bow of his opponent, he resolves to change his name to Dagdha rath, or the Gun. dhart of the burnt chariot 27 Ooches rara, teko arose truth the Amreeta, or the water of life, from the ocen - The story of cluring the ocean for what are called the Choreda Rattan, or fourteen jewels, 19 of such 1 curious bature, and, in some parts, bears such 1 wonderful sfinits to Milton's slexerinties of xrar in bearen, that the Tmnslator thinks it will afford the reader an agreabile contrast to the subject of the fork, and serve as a further specimed of lus version of ibo Maratharal, front which both are extracind. 1 ALPISODE FRON 1 NE. MALALUARAT, LOOK I C111TER ? . "Triin (r steuels ousta), Adult Dame I Motor Hot 'n ui ti ploty, ctfection the ng mogelrum 15 of churake fligoms. 1 1 clotl Al ta pold, Anf is.de respadel hsunt of Dres and fiondhati I mlacoaceable, and not to in eccntranet & natul than; sad u to gronie ·Xotcs. 3 105 . 1 by dreadful serpeuts,* Afarrs celestril ngeccinal plants are on its sides, antil it at thds, piercing thc hcrveds with its aspiring commis a mighty hill inaccessible even by the human mind. It 19 adorned with trees and pleasaat streams, and resounds with the delightfal songs of nrique birds The Soors, and all the glorious hosts of learen, har un scended to the summit of this lolly mountain, sparkling with precious gemas, and for eternal ages Tasul, were sitting, in solemn sgnol, meditating the discovery of the Amrecta, or water of immortality. The Do Nerarar being also these, . spole nato Brahma, whilst the Soors were this consnltıng together, and said, " Let the ocean, as a pot of milk, be "churned by the united labour of the Soors and Asoors, "and when the mighty waters have been stirred up, the Amrecta shall be found Let them collect together "esery medicinal herb, and every precious thing, and " let them atir the ocean, and they shall discover the "Amreeta » There is also another mighty mountain whose nime is Mandar, and its rocky sammits are lihe towering • clouds It is clotbed in a net of the eolaugled tendrils of the twing creeper, and resourdeth with the har. mony of various birds Tanumemble savage beasts infest its border, and it is the respected haunt of heennars Decs, and Apsuits. It standeth eleven thousand I wan above the earth, and eleven thousand more helow its surface As the united bands of Does were unable to remove this mountain, they went before Vishndo, who was sitting with Brahma, and addressed there in these words. "Exert, O masters, your most superior wisdom to remore the mountuu Mandar, and employ your utmost power for our good' Vishnoo and Brahma having sud, "It shall be according to your wish," le with the lotus ege directed the king of Serpents to appear, and Ananta arose, and was instructed in that work by Brahma, and con• minded by Marayan to perform it Then Ananta, by lits power, took up that hing of soountains, together with all ats forests and every olabitsat thereof, and llie Soort accompanied him into the presence of the Ocean whom they addresec! saying " \Ve will stir up tly waters to obtun the Anreela Lod the Lord of the waters replied "Let me also have a shart, seeing "I sit to bear the violent agitations that will be caused " by die whirling of the mountain Then the Soort and the Asoors spoke upto Koorma ra), the Kug of the Tortoises, upon the strand of the occan, and said "My Lord is able to be the supporter of this town "tun" The Tortoise replied, "Be it 80." and it was placed upon huug bach. So the mountain being set upon the back of the Tortoise, Eendra began to wheel it about as it were & morchiac. The mountain Mandar served as a churn, and the serpent l'asookee for the rape, and thus in former days did the Dits, the Asoors, aud the Dangos, begin to stir up the raters of the ocean for the disco very of the Amreeta. The mighty Asoors were eroployed on the side of the serpent's head, whilst all the Soprs assembled about bis tail Ananta, the sovereign Dex, stood near Narayan. They now pall forth the serpent's head repeatedly, and as often let it go, whilst there issued from his moutli, thus violently drawing to and fro by the Spors and Asoors, a continua) strçam of dre, and grooke, and wind, which ascending in the clouds replete with lightning, at began to rain down upon the heavenly bunds, who were already fatigued with their labour, whulst a shower of dowers was slaken from the top of the mountain, covering the bends of all, both Soors and Asoors In the mean time the roaring of the ocean, whilst violently agitated with the whirling of the mountam Mundar bythe Soors and Asoors, was like *he bellowing of a mighty cloud-Thousands of the Porous productions of the waters were torn to pieces uy the mountain, and confounded with the broy food, and every specific leisg of the deep, and all the joka bitants of the grert abyss wbich is below the carth, were annilulated, whilst, from the volent agitation of the mountain, the forest trees were dashed against each other, and precipitated from its utmost height, with all the birds thereon, from lose, violent coafrication a ragiog fire was proluced, inolving the whole mountaja with smoke and fame, as with a dark blue cloud, and the lighihing's, vid Basli. The lion and the retreating elephant are overtalen by the devounog flames, and every vital being did every specific things are code sumed in the general confingration The rigog fames thus spreading destruction op ali sides, were at length quenched or a skorer of cloud. borne Fafer«poured down by the inmortal Emdr. And now a helerogeneous stream of the concocted quieres ·106 Totes. of various trees agd plants ran down into the bring flood In the It was from this mill-like stream of juices produced from those trees and plants, and a mature of melted gold, that the Soors obtained their immortality The waters of the ocean now being assimilated with those juices, were converted into milh, and from that mulk a kind of butter was presently produced, whea the heavenly bands went again into the presence of Brahma, the granter of boops, and addressed him, saying-"Except Narayan, every other soor and " Asoor us fatigued with his labour, and still the Amtrela “ doth not appear, wherefore the cliuming of the ocean "18 at a stand” Then Brahma sard unto Narayan- Endue them with recruited strength, for thou art “their support" And Narüyun answered and said "I will give fresh vigour to ſuch as co operate in the "work Let Mandar be whirled about, and the bed "of the ocean be kept steady" When they heard the words of Narayan they all returned again to the warh, and began to stir about with great force that butter of the ocean when there presently arose from out the troubled deep-first the moon, with a pleasing countenance, shining with ten thousand beams of gentle light, next followed Sree, the Goddess of fortune, whose seat 11 the wlute lily of the waters, then Soora.Derec, the Guddess of wine, and the white horse called Dochuetara And after these there was produced, from the unetuous mass, the jewel Knustoolk, the glorious sparkling gem worn by Narayan on his breast , 60 Pareejal, the tree of plenty, and Soorabhee, the cow that,grated every heart's desire, The foon, Soora-Diree, the Goddess Sree, and the horse as swift as thought, instantly marched away towards the Deus, ceping is the path of the sun. Then the Der Dhanuanture, in humau shape, came forth, holding in his hand a white vessel filled with the immortal jarce Amreeta. When the Asoors beheld these wondrous things appear, they raised their turaaltuous voices for the Amreeta, and each of them cla morously exclaimed - This of night is thing!' in the mend time Iruzat, a mighty elephant, rose, now sept by the God of thunder; and as ther.continued to churn the ocean more than enough that deadly poison sued from its beul, burning like a raging fire, whose dreadful fumes in a moment spread throughout the world, confounding the three regions of the universe with its mortal atenclı; until feci, at the word of Bruina, swallowed the falal drug' to save mankind; wluch reiniining in the throat of that sovereign Rid of magie fum, froin that time lia liath becn called Nedl. Kant, because his throat was stained b111". When the•Asoors beheld thus miraculous deed, they became desperate, and the Amrecta and the Goddess Sree became the source endless hatred. Then Narayan assumed the character and person of Moheenee Ilaja, the power of enchantment, in a female form of wonderful beauty, and stood before the Asoots, whose minds, besig fascinated by her presence, and deprived of reason, they seized the Amreeld, and gave il unto lier. The Ascors now clothe themselves in costly armour, and, seizing their various weapons, rush on logether to Atlach the Spors' e mean time Narāyan, in the female form, having obtained the Amreeta from the hands of their leader, the hosts of Soors, during the tumult and confusion of the Asoors, drank of the living water And it so fell ont, that whilst the Soors were quenching their thirst for immortality, Rahoo, on Ascot, Assuned tlır form of a Soor, and begin to drol also. And the water bad but reached lus throat, when the sun and moon, in friendship to the Soors, discovered the deceit, and instantly Narayan cut off his bead, as he was drunhing, with his splendid weapon Chakra And the gigantic head of the Asoor, emblem of a mountain's summit, being thus separated from his body by the Chakra's edge, bounded into the heavens with a dreadful cry, whilst his ponderous trunk fell cleaning the ground asunder,pand shaling the whole earth unto its foundation, will all its islands, rocks, and forests And froin that time the head of Rahoo resolved an eternal enmity, and continuell, even unto this day, ut times to seize upon the sun and moon Now Narayan, having quitted the female figure he had assumed, began to disturb the Assors with sundry celestial weapons, and from that instant a dreadful Lattle was commenced, on the ocean briny strand, be. tween the Asoors ard the Soort. Innumerable sharp and missile weapons were burled, and thousany. of piercing darts and battle uses fell on all sides. The Ascors vomit blood from the wounds of the Chakra, and fall tpon the ground pierced by the word, the spcar, and spaked club - Heads, glittering with poMshed ·Yors. 107 > gold, duuided by the Patleesblatte, drop incessantly, and mangled bod es, allowing in their gore, lay iile frage mion of mighly ricks spuhling with gems and preci. ous ores. Millions of aglig and grouns ariee on every side, and the bun sis oversant with blood, as they clash Their arms, and wound each other with their dreadful instruments or destruction by the battle's fought with the roa-spiled club, and, as they close, with cleoclcd fiss' and the dia of war nscendeth to the heavens? They crs-Parsue! sirhol fell to the ground !' so that a horrid and 12- multuou! Doce 18 Beard on all sides In the midst of this dreadful burry and confusion of the fight, Nar and Narayan entered the field together. arūyan beholding a celestial bow in the hand of Nar, it reminded him of luis Chakru, the destroyer of the soors, The faithful weapon, by name Soodersan, ready at the mind's call, flew down from heaven with direct and refulgent speed, beautiful, yet terrible to be bola And being arrived, flowing like the sacnficial Hate, and spreading terror around, Maruyan, with his rigfit arm formed like the eleplantine trunt, furled forth the ponderous orů, the speefly messenger, and glonou tuin of hostile towns, who, raging like the final all destroying fre, shot bounding with desolating furce, kulliog thousands of the Asoors in his rapid flight, burning and invoking like the lambeut Came, and cuttrag down all that waald oppose him Anoa he ekob eth the heavens, and now again darteth into the field like a Feesach to fast in blood Non the dauntless Asoors strive, with repeated strength, to crush the Soots with rocks and mountains, which, hurled 10 past pumbers into the heavens, ap. peared like scattered clouds, and fell, with all the trees thereon, in milions of fear-exciting torrents, striking volently against each other with a mighty noise, and in their fall the errth, mtb all its fields and forests, 18 diren from its foundation they thunder fariously at each other as they roll along the field, and spend their strength ta rautual conflict. Row Nar, seeing the Soors oferwhelmed with fears filled op the puh to hear en trith showers of golden. headed arrons, and split the mountain summits with his operring shafts, and the Asoors, finding themselves again sorc pressed by the Soors, precipitately flee some rush headlong into the bring waters of the ocean, and others Inde theraselves within the bowels of the earth. The rage of the glorious Chakra, Soodrarsan, which for a while burnt like the oil ſed fire, now grew cool and be retired into the heavens from whence he came And the Soors having obtained the victory the mountain Mandar was carried back to its former stalıon truth great respect, wbilst the waters ako retired, filling the firmament and the heavens with their dreadful roarings The Scars guarded the Amreela with great cars, and rejoiced esceedingly because of their success, and Eendra, with all his immortal lands gave the water of life unto Narayan, to keep it for their use." . Page, Verse 50 28 hama dank-One of the names of the Cow of Plenty, produced in clumnog the ocean -- 29 Andula amongst the Rugs --The Nags are Serpants fabled with many heads Ananta sig mfies eternal and may be au emblem of eternity There are some very wonderful stories told of thuesc cerpetts In the ongusal from which there Dulogues are then Tumon --The God of the Ocean I'am -The judge of ) el 31 30 Prallud en exil spirit op Tos conreated by hruske en Page, Yerse 51 30 Vinuteya - A bird fabled to be of wonderful size, and the reh cle of Veskroo, the dents in his preserging quality, and who is otherwise called Garoor. - 31 Makar - A fish represented with long shout somethias be the proboscis of an eleplant, and the sign Capricornus Ganga --The Ganges 171 en tie riter #2 first condected from its source, by Prince lose nare vas Bhegeerad, 10ards t! e ocean ut so fell out ihai Tahnoo kas at 11s derotoni at the south of the Jahanoda si aplice roy ·Notrs. 108 . + Payt, Verse. called Natolgunge.--The Goddess in passing swept away the utensils for his absolutions, which so enraged him, that he draak ap her stream; but after a while lus suger pas appeased, and he let her escape from an incision made in his thigh; and from this circumstance of her second birth, she was afterwards called Fakng. ree, or tlc offspring Fahnoo. 51 33 Drandit.---A term in grammar, used where many nouns arc pat together without a coral?- tive, and the case subjoined to the last only, which is a mode of codiposition mach admired by the Toets, 35 Dlarga-sceraha-The month begioning with the middle of October, when the periodical rainy have subsided, and to exceesive herts are a. bated. Koosoomakata..The scnson of flowers, otherwise called Vasant., The two months between the middle of March and .lay-The Hindoos divide the year into ais heeloo, or seasons. of two months each, which are thus denominated : Seesar, Dewy season, Icemant-Cold season. l'æsanl --Mild (apring) Greeshima.--Hot season, Varsa., Rainy season. Sarat --Brcaling (up of the rains.) 37 Vasoodev.-The father of Krishna in his incar nation l'yas.The reputed author or computer of the Mahabharat Bards - The Poets of India, like the Bards of Britun, were resersed as Saints and Prophets. Onsana.-ftherwise called Sookra, esteemed the preceptor of the eul spirit; the planet. Venus, and dues Feneru, 53 6 Areer and Kuomar.-Reputed the twin offsprings of the Sun, and physicians of the Gods 61 15 Oorugt.IT'ho crawl upon the breasts :- ferrents. - 17 Chara.A hind of disetes with a sharp edge, hurled in battle from le point of the fore fioger, for which there is a liole 18 the centre, See the story of the churning of the ocean, p. 101 - 18 Powroosh. --- Alrcady explained. Page, Verse. 57 32 Except thyself.–Thystly sonid include bis brothers, who were also saved. - 33 The immediate agent. The instrumeat to exe. cute the decrce of Fats. 69 46 Thy four armed form.-In which the Deity is usually represented in his jocs natioas, the images of which Arjoon had been accustomed to beltold rithout émotion. 63 20 Amrecta --The water of immortality, the An. brosia of the Hindoo Gods.-See the story of charning the ocean, p. 104. 65 & And a constant attention to birth, &c.To look upan them as evils. 10 Excmption from attachments and affection, c. i. e. Thikt no attachments onnficctions should draw a man from the exercise of luis devotion or that all worldly cares must be abandoned for the attaigment of that wisdom which is to frec the soul from fature birth. - 13 The superior spirit,--God, the univers'ul soul. - 13 Sal (ens) nor (Asal) non ens. The opposite meanings of these two words render this passage peculiarly mysterious; and even the coru. mentators differ about their true signification. The most rational interpretation of them is that the Deity in his works is a substance, or a material Beins, and in his essence immaterial; but as he is but one, he cappot positively be denominated ezber one or the other. 66 29 Are the cause rohich operateth in the birth of the Pooroosh, Sc. That is, The influence of the three Goon, or qualities, over the human mind, not only determines the future birth of the soul, but into what rank of beings it shall transmi. grate; for to transmigrate it is doomed, until it hath attained a degree of wisdiam more powerful than the influence of those qualities. 74 14 Aran and Opan. The breathing spirit, and the spirit which acteth in the bowels expel the 'ieces. -- Thich is of four kinds.-Esthes to be misticated with the teeth, lapped in with the tongue, 50ched in by the lips, or imbibed by the throat. - 15 The Vedari-4 metaphysical treatise on the nature of God, which teacheth that matter is a !

·Yotrs. 109 Page, Verse. mere delusion, the supposed anthor of which is Vyas. 73 16 Koothasta, or he who standelk or lhe pinnacle. The divine essefice, which, according to the öpinion of some of their philosophers, is without quality, and sitteth aloof inaclive. - 17 There is another Pooroosk, gc.c.--This, and the following period, are so full of mystery, that the Translatyr despairs of revealing it to the satisfaction of the reader. Perhaps Krishna only means to collect into one view the sereral appellations Koothasto, Poorposa, Paramaina, Eesuar, and Poorooskõttama, by which the Denty is descnbed by *3 tang different theologista, 'in grder to expose thel) various opinions respecting his nature, and upite them in one. 20 Sastra.- Ang book of Deviae authority. 80: 7 Zeal, in the vulgar acceptation of the word, signifies the yoluutary infliction of pain, the modes of doing which, as practised to this day by the zealots of India, are as various as they are horrible and astonishing. Kreshna, by pointing out what true zeal is, tacitly condemos Cose catreiagaat mortifcations of the des? Page, Tert. 83 2 The bards conceite, c.The meaning of this period is too evident to require a note. But, in order in shevy that the commentators of India are not less food of searching for mystery, and Wandering from the simple path of their author into a labyrinth of scholastic jargon, than some of those naore enlightened nations, who for ages have been labouring to entangle the plain Veerring cles of our holy religioa, the Translatot, in this place, will intrade the following literal version of the comment written upon it by one Sree-dhar Sıcamee, whose notes upon the Whole are beld in as much esteem as the text, which at this clay, they say, is uniateligible without them. It can seldom happen that & EDAR entador is inspired with the same train of thought and arrangement of ideas as the author those sentiments le presames to exporad, especially in metaphysical works. The Transla. lor bath seen a comment, luy a zealous Persian, upon the wanton odes of their farorite Poet Hafiz, wherein every ubocche allusion is sub- Iimated into a divine mystery, and the bost and tive tasern are as ingeniously metamorphosed into their Proplet au lis holy temple. NOTE BY STEE-DHAR SIVAMEE, TO TUE PASSAGE ABOVE ALLUDED 10., 1 " The Bards, &c.-The Veds say-Let bimo "who longeth for children make offerings. Let "him who longeth for heren make offerings "&c. & The Bands understand Sannyas to "be a forsaking, that is, a total abandonment, " of each works as are performed for the accom- "plislement of a wish, ach works as are doua "With the cord of desite. The Pardes Loow, * that is, they understand, Sanayat to imply Malso a furushing of all worke, together with "all their fruitThe disquisitors, that is such "As expound or inte clear, call Tyag a forsst. "ing of the fruit only of evey work that is de. * sirable, whether siset as az Onluded to be " Performed constantly, or only at stated periods, "and not a forsalios of the worl itsell. But "bow can there be a forsaking of the front of "sucb constant ond stated words gibave no "particular fruit or reward sancted to them? “Tlie forsaking of a barren woman's child can. * tiot de conceirecht is said. Although one "pro langeth for leares, or fix sort of at. tje, te akould all his life perfuna tbe cerobom "usies which are called Sondyd, or ferdibe Ent upon the slir, And other sod the lit, cerea * ponies to particular card Lurerer beer "bestd of: yet while the law ii bhable to ea. "&ke a project and my pro is a work ·110 Kotcs. $ Tage, Terse « where no human advantage is to be seen, at *tlie same time it ordaineth that even lie who " hath conquered the universe, &c. sball perform " sacrifices , still for these, and the like religious "duues, it hath appointed some general re "vard."-Bat at 19 the opinion of Gooroo, that " the luw intended these works merely for its "own accomplishment Such a tenet 18 up. ( "worthy of notice, because of the Cifficulty of "obliging men to pay attention to those works “It is also said, that there is a reward annexed " to the general and particular duties, that they " wlio perform them shall become inhabitants of "the Poonya lol, that by works the l'eetree. "Lok 19 to be atrained, that by good works “crimes are done awas, &c &c Wherefore it " 19 properly said that they call Tyag a for. "suking of the fruits of ezery aeuon 84 13 Feve agents, Bc - The five agents lere implied, Page crsc are probably the soul, es supervisor, the mind, as actor or director, the organs, as implements, &c 85 17 Yor i he lovend thereby Ve y not confined to mortal birth -- 18 Gnan, Greya, and Parecynata --- Wisdom, the object of wisdom, and the superfatending prit 87 41 Brakman -15 R derivat.ve from the word Grahn, the Dets, and signifies a Thcologist or Detinc Kshereens derned from the word Ksheta, land Visya and Soudra-are of doubful origin 91 75 By the farout of 1 yas----who had endaed Sanjay with an omniscient and prophetic spirit, ly which he might be enabled to recount all the urcumstraces of the war to tht Blund Directa rashtra 92 77 IldreeOne of the names of the Deity. END OF SIR C WILKINS'S NOTES ·Apprſidir, 112 2014 reigots equally'lctween there and hit sons The ever, Pandoo luad acknowledge these princes As liis | uritun uns nccordingly made iudheshtdıra and his own, the obzectiou to their birth was overruled by hus brethren reigoed over a district in the Jumon, as their erample, and the boys were taken under the guardian caputal Indraprastha, Nuryadhuna, mith tits brethren, ship of their uncle, nad educated along with us gons nero the Rajıh of llastinapun og lac Ganges Tbc The principal performers - the Mahabhimta are TUILS of the IStter city, it is said, are still to 1 tracci distinctively and consistently charcterized The aons of Poxdu, with the exception of Bi cemo, are representa on the banks of the Ganges, Wulisto part of the city of Dellt is bull known by the name of Indraprasth. ed as moderate generous and just and Bheema is not ungenerous, although somewhat of a cholenie temper1. The contiguity of these two cities, and conseruently of meat, and of overweening confidence in is hercule un the prideipalities of which they were respectively the strength The sons of Diritarushira are described as capitals, necesarily susgests the inference, that in the envious arrogant and malignant and thus contrast din of the 'Valiluinia, as well as in later times, of clinracter calinces, even in boy lood, the feelings of India was prarcelled put atdongst a number of petty 21osity which the consciousness of incompatible in. independent sovereigos The inference becomics cerheritance Irus inspired. tainty from the valuable specification -luck the poem The gencalogieil descent of the iso families, the contains of the cry misy Rajis who took part in the circumstances of the birth and education of the princes, stringle in farour of Opal or other of the contending the juvenilo emulation and enmity, and the adventures house! This state of things, howerer, was not arretonof the Pand 11 when they atta adolescence, are 143** cilable with the notuinal supremry of some one pam. rated in the 'Adi Pirra' or First Bool. The Prs mount lord und after the part of the Kingdoin of sise of Arms of llastinapurs, with the episodic il Ilastinapura, a fresla source of my and hatred springs hecounts of the quarrel betreen Drona and king up in the minds of the sons of Dhrfarasktra, from the Dupada by which at 19 preceded and followed, pretensions of Iudkislatura to celebrate the Rajasuza' are illustrative of the spirit of risalry which anointed solemnitsa sacrifice, at which princes officiate a the young tince and of some of the ancient menal capacities, and make presents in acl nowieds usages of the flindug Subsequently to the transic ment of submission Tlus forme the topic of the "Sabha tions there described, the pratices of the sons of Dhin l'ana,' the Second Book of the Poem. trashtra ngainst the lives of the Pandavas become still The claims of Bredhishthira to universal homage are more malevolent, and they privily sct fire ta tha kousc proceded by the subjugation of the lowers of ludia by in which Prathn and her sons reside ds the l'andans limself and his brothers. These conquests are merely Ind been warned of th& utension of their enemies, they predatory incursions, and are characteristic of the mode elnded it and escaped by a subteranean passage, lear of warfare practised in India even in our own days, in it to be reported and believed that they and perished which the object of (ie Marhaitas, as of the Noguls bein the flames of their dwelling They secrete Lemselves fore them, was commonly nominal submission, and the in the forests and adapt the garb and mode of hfe of payment of tribute, sarying in amount, according to Ormans It is buring this period that they hear of the power of the superior to exact it rather than the the Swigambara' ante familiar to the readers of acta annexation of territory to their dominions Shah Nala, the choice of a husbued by a process from the Alem was titular sovereign of India and the cours midst of congregated suitors of Draupadi danghter were overywhere struck in his bime, even after he was of Drupada hing of the upper part of the Doub, afi a captive in the laods of Sindhia, and a pensioner in they repare to lus court, aul was the lad those of the British Government It does not follow, cumstances of tluss exploit, and its immediate conse therefore, from the existence ofa Dumber of petty coquences form the subject of another section temporary princes that there noyer was one, nomipally The existence of the sons of Punds living becomes al least supreme monarck, nor is thery the least ingenerally known by the occurrences at the Swayambat compaubility in Indian history betweev a sovereign of Draupade king Dhritarashtra was prevailed upon ostensibly paramortit, and numerous princes virtually by his musters 10 send for them and to divide his independent The polices of the cowotnes xubdued by The cit ·113 Yotes, the Pandava princes, and the articles brought as tribute by the subjughted nations, furnish in this chapter much valuable and curious eluculition of the ancient civil and political circumstances and divisions of India Amongst the gieties of the occasion, the sight of which embitters the animosity of the sons of Dhritara. shtra, a diversion is insidiously proposed by them, whul is the mainspring of all the subsequent mischief The inveterate passion for play bý which the early Hindus were inspired, as we learn rom various parts of the Vahabharata, as well as from other authorities, 1$ a remarkable feature in the old sotional character It is far from entirely obliterated, and it is as strong as ever amongst some others of the Eastern people as the Valays, for instance, who, wheu they have lost every thing they possess, stake their families and therselves So in the gambling wlich ensues in the Mabá- Lhárata, at what appears to be a kind of backgammon, where pieces are mored &ceording to the caste of the dice, Yudhukthra loves to Duryodhana his palace, his wealth, his lingdom, his wife, lus brothers and himself Their liberty and possessions are restored by the interference of the old hing Dhriturashtra but Yudhask. thura is again tempted to play , conditionng that if he loses, he and his brothers sball pass twelve years in the forests, and shall spend the tburteenth year incognito If discovered before the expiratwu of the year, they are to renew the whole term of their exile He loses and, with Draupadi and his brethren, goes tato banishment, and lives the life of a forester. A description of the forest life of the Pandavas constitutes the topic of the Third Book, the Vana Parva' Mang episodes occur in this book one of which is the story of Nala, which 19 recited to tencu Yudhishthera and his brethren re signation and hope Another is the attempt of Jaya. dratha to cary of Draupadt ly force Then the circumstances of Jayadratlis liberation are detailed, with his propitiation of Mahade 7, and the prosage includes a brief reference to the ineressive destructions and renovtions of the world, and a notice of some of tlic principal avatarıs of Tishnu At the expiratron of the twelfth year, the Par daras enter the terriCo of hi: Varde in different de cruises Their adientures pre describe in the lirata Pirra, le Fourth Bosh This acquire the estern of the hing, and when they make theiuerbisex Snowh to hin of the end of the thiriernth seas obras alliance to ajenge their songs spd vindicate their right of Rolereignty The Fifth Book, the Udyoga Parva' represents the preparations of the two parties for war, and enumerates the princes who enter into alliance with them Amongst these is Knishing the ruler of Dwaraka, and an incarbation of Vishnu He is related by birth to both fa Ipilies and professes e reluctance to join either, but prescient of what is to happen, he proposes to Dunyo dhana the choice between fous individual ard and the co operation of an immense army. Duryodhana unwisely prefers the latter, and Krishna, huraself more than a host, becomes the ally of the Pandavas, the cha. roleer of bia especial friend and Livourite Arjuna, and the prineipal instrument of the triumph of his allies The four following Books are devoted to descriptive details of the battles whicll take place Some of these are very Homeric , but, in general, the interest of the narrative is injured by repetition, and the battles are spoiled by the introduction of supprnatural weapoos which leave little credit to the hero who vanquisbes by their employment. The armies of Duryodhana are Consinanded in succession by Bheema his great-ancle, Dong his military preceptor. Karna the King of Anga, his friend, and Salya the King of Aladra, his ally and the description of their operations is contained in as many Parvas, named, after them, Dropa-Parva, &. These chiefs, and many others, are slain at the close of their comminds, and on the Ninth or Salsa- Parva, Duryodhana limuself is killed by Bheema, in single combat with maces so tha usc of which weapon they are both represented & cvelling A few of the suruymg chiefs on the side of Duryodhanı attempt to arenge the destruction of their friends by a night attack on the carop of the Pandavas, as narrated in the Tenth, or "Sauptika Parra' The afficm repelled chielly by the uncls assistance of Kruhna. Islort Booh, zlze Str t'arra, describes the grief and limentations of the women of either party orer the slun and the wine and anger of the old king Din. tar str l'ulkuthura bimyll gives way to poignant rearet for fint has pated and the next Book, the Sinti Pan1' or 'Chapter of Consolation detail, puth more than officient diffusenes the datin of harge, the rfficacy of liberality, and the meant of ob. na tinal cincipation from eastrace fener the tectors of thus l'ins are cotitial 15ja-dharma ·114 Appcndır, of them Dana dharma, and Moksha dharma Parvas, or more properly Upaparvas,' minor cantos The Thirtecnth Book, the Anusasana Parva,' 1 a long and prolix senes of discourses upon the duties of society, as com manicated by Theema, whilst about to die, to l'idhush thira In this, as well as in the scctions of the Santi Parva,' the didactic portions are enliveued by appropriate tales and fables each of the Booke contains O many sound doctries and interesting illustrations, e although both are somewhat misplaced in a narratise heroic poem. The remaining Books of the Mahabharata although mare or less episodical Are it better keeping with the story. They are also short, and hasten to the catastrophe The Fourteenth, or "Aswamedlxka Parva describes the celebration of the 'Aswamedh' ritethe sacrifice of a horse, by 'Yudhishthira, in proof of hus supremacy. In the Fifteenth Book the Asrama Parva,' hmg Danılarashtra, with hus queen Gandhárı and his ministers, fetires for a hermitage and obtains folicity or dies The Sixteenth or Mausala Parva, narrates the destruction of the whole kadarn race, the derth of Krishna, who was one of the tribe and the submersion of bis capital Dwäraha bġ the ocean The Seventeenth Sock called the Mahaprasthanha' or Great journey,' witnesses the abdication of his hardly won throne, by Iudhishthira And the departure of himself, his brothers and Draupade to the Himalaya on their way to the holy mountain Meru As they proceed, the nofluence of former evil deeds proves falal, and pach 11 sacceselect crops dead by the way side, mul l'udhishthird and a dog that had followed them from Ilastinipura are the enly survisors Indra comes to convey the prince to Swarna, or Indra's heaven , but I udtshtim tcfuses to go tluther, unless, A messenger of the gols 15 sent to slew him wbege his friends are, and leads him to the fauces graveoleutes Averni," where he encounters all sorts of disgusting and terrific objects His first impression 15, to turn back, but he is arrested by the weilings of wellremembered voices, imploring hili to remain, as big presence has already alleviated their tortures He overcomes his repugnance, and resolves to share dhe fate of his friends in hell, rather than abide with their cnemies in leave This is his crowning trial The come, and applaud his disinterested virtre All the horrors that had formerly beset his path, vanish, and his friends and kindred are raised along with him to Swarga, where they become again the celestial persouages that they originally were, and which they had ceased to be for a serson, in order to descend along with Krishna in human furus amongst mankind, and co operate with lum in relieving the world from the tyranny of those evil beings, who were oppressing the virtuous and propagating impiety, in the characters of Duryodhana, his brothers and their allies The Pari vaosa is a sort of supplement to the Mahá. It professes to give an account of the genea. logy of Han or Vishnu in the character of Krishna, but adds to it genealogical details, the parrative of krishna's exploits and a variety of legends and tales tending to recommead the worship of the demi god The internal evidence is strongly indicatne of a date considerably subsequent to that of the major portion of the Mahabharata It has been translated into French by V LANGLOIS and the translation has been pub. lished by the Oriental Transition Committee. The text of the Mahabharata has been printed at Calcutta, 12 four quarto volumes, The work was columenced by the Committee of Pablic Instruction, and completed by the Asiatic Society of Bengal The great extent of the work, and the tediousness of much of its contents, preclude the prospect of its ever being translated throughout, though, as a monumeat of Ilında antiquity, it merits entire translation. Although, lareser, we can scarcely expect a truela tion of the whole, set very many portions of it well deserve to be rendered into some of the languages or Europe Something of translutton in detail was already been effected The late 'Sir Cinler ILKIFs led the mar, ely las truslation of the 'Blagarat Geeta,' which is an epistic of the 11thma Parya.' The bharata Admitted to that mualsky Illa fatta dog shall bear blm company aod Iruru is obliged to comply Tiel. glateenth Duong tie 'Swargarohana introduces Iwdhuhtlers ia bus boally form to heaven. To lng greal dismis, ke finds ther&Duryush ina and the other sons of Dhrutaraslim hut sces none of lus or friends, ku broilen or Draupadi Ile demnend, to know where they are aud refuses to star in Santos mulut .

·115 Koteo, "Passage of Arar fhe, Narrjege of Draupadz! the 'Rapo of Draupadi, and other portions dive been freely translated into blol trse by the writer of this notice. The translations were published in the periodical journals of Calcutta Part of the opening of the first Prizreidered into English, it is beliesed, by Sir C. WILKITS, is published in the 'Annals of frienanl Literature Professor Dorr has also pube lished the Malies, the Diluvium,' the Journey of Arjuna, the Story of Scitri,' said the "Rape of Draupadi' with translations in Latin and Gerroan, and the first of these bus assumes no Englislı garb, from the distinguished pen of the Rev. 11. Milaan, in which, surpassing grice of sty Ice is combined with extraordinary faithfulness, both to the letter and the spirit of the original poem. As contributing to elaci date the ancient geography of India, & portion containing the enumeration of a variety of countries has been translated and illustrated by the writer, and incorporated in the images of the Vislinu Porānu and the il lustration of ancient India, deriTable from the Malá blárata, is a course of sery careful aud learned prosccution by Professor LASSEY of Bonn, in a series of valuable dissertations published in the Zeitschrift fur die Kunde des Morgenlandes. By these means, the a modernits, both poetical and historical, of the Malábharata are lecommg more extensively known but in the amplitude of its estent, in the namerous traditions, legends, and tales, which it contains, and in its many dudactte aud pbilosoplucal passages, it offers an accumulation of waterals adapted to different tastes, and auxiliary to diverging researcher, wluch must long ad. vantageously engage the attention, and reward the industry, of Sanscrit schokers, It occurs The following bra,f Sketch of the Plulosophy of the BLAGAVAT Geert is taken from tk QUA TERLS REVIEW, Vol v 12 an able article ou SANSCRIT POETRY, attributed to the Rer ! MilMAN, and contains some sequasite translations of the fidest passages to the l'uem] The Mahabharata is most justly called the Great Bharata, for it is distributed into eighteen parts, wlich together amount to one hundred thousand slokas or distiche In the midst of this giant epic occurs the Bhagavat Geeta, or the divine song an episode, which in the form of a dialogue between the god Kruhna and the hero Arjuna, gives a full and most curious exposi tion of the half mythological, half plulosophical Pan theism of the Brahmins It 15, Indeed, probable that this episode 13 of a much later date than the pocm it self, it reads like a noble fragment of Empedocles or Lucretius introduced into the midst of an Homeric epic, and we observe that th s episode is not noticed in the abstract of the Jayauese version of this part of the Mahabharata in Sir Stamford Raffles' work Yet, in point of poetical conception there is something sin gularly strihug and magnificent in the tatraduction of this solema discussiot on the nature of the godhead ihe destiny of map in the midst of the fary and tumult of the vil war ich it occurs The battle pauses while the god and the bero hold their sublime, báough soinewhat philis converse,' fid if a later notrepolation it is allied with great address to the main Bizbject of the poem A civil war had broken out between the two great heroic races of the sons of Pundre and the sons of kuru. The Panduidæ, having been driven from the throne of their parent, which had been usurped by the youoger race of Kuru, are return; from esile, with a mighty army, to maintain their rights and claim their ancestral sceptre The battle is in the act of closing, the tall. and valiant Bhishmi, the Icader, on the part of the kurudæ harrangues bis followers, hetbuaders like a roaring 1100' and blows, his shell of battle, to which the conchs and all the warlike music of lus host reply. On the other side appears Arjuna an bis splendid car, drava by while borses, and attended by the god Insh- Armia and all las captains ja their turn blow ther cunch (cacl of.hich, like the words and steeds of the booghts of Arthur and Charlemagne, Eas its pro. per name )-1 moment, and the battle begins to rage But Arjuna, still accompanied by Krishna, corurmands lus chariot to be driven into the space between the armes lle surveys the opposing hosts-sch composed na and ·116 Appendir. of his kindred; he beholds, on either side, brothers in arms against brothers, populumque potentem, Iu sua victrici conversum vicera dextra, Cogeatasque acies' A deep melancholy passes over his spirit, and in thcse words he addresses the deity who stands by his side. (In the versification of these passages, which we have ventured to attempt, our eight-line measure, wluch teu bave adopted Willout rhyme, in the number of its syllables, and as nearly as possible, in its cadence, an. swers to the Sanscrit original )* (the sacrificia gentīļıtıa,) the general impiety, dize 11- cence among the females, He the sinha back in hers chariot, lays aside his bow and arrows, and awaits the answer of the god Krishna sternly reproves his timeness of character Arjuna replies 10 a tope still more sad and broken spirited, and declared that he had rather beg his bread than obtain empire by the slaughter of his kindred. The reply of Krishna brefthes the terble sublime of pantbeistic fatalism. Upon this system, t'ie murder, the faassacre, of the dearest lindred, are indifferent ; death and life are but unimportant modifi. cations of the saine being, and the immortality, the eteinity of the soul becomes a terrific orgument for utter disregard of hum Suffering in the present state of benug ( - 'Thou mourp'st for tãose thou shouldst not majs, albeit thy words are like the wise For those that lite or those that die, may never mourn the truly Wst. My kindred, Krishna, I behold, all standing for the battle armid, My every quailing member fails, and wan and withcr'd is my face, Cold shuddering runs through all my frams, my hair stands stift upon my head, And Gandıvt falls from out my band, and all my burning skra is parched I canut move I cannot stand, within, my feeling spirit swims On every side, ob fair haired god I see the dark 11 ometed signs My kindred when I've slen in fight, what happiness remains for me? For victory, Knshna, care not I, for empre, por the bliss of life, For what is empire, what is wealth and what, great king, as life itself, When those for whom we thirst for wealth and tool for empire and for blas, Stand la the battle Seid arrayed, and freely peral wealth and life Teachers soga, fathers, grandes, uncles, nephews, cousins kin dred fnende, Not for the tople world would i, oh Madhus' conqueror, slarghter them, Ilow much less for this barow earth, though they would sternly slaughter au 4 Ne'er was the time when I was not, ror thou, nor youder Lings of earth Hereater, ne'er shall be the time, when one of us shan cease to be. The soul, within its mortal frame, glades on through childhood, youth, and age Then in another form caev'd, renews Its stated course again indestructible 19 Ho that spread the laying nuverse, And who 23 he that shall destroy the work of the Undestructible Corruptible these bodies are that wrap the everlasting Soul The etercal un magnable soul Whenec on to battle, Bharata! For he that thinks to slay the soul, or he that thinks the soul 15 slaan, Are fondly both alike deceived at 18 not slaat slayeth pot, It is not born-it doth not dze, past, prezent, future, kaows it not, Aucent, eternal, and wachang'd it does not with the dying framt Who knows it incorruptible, and everlasting, and upbora, What heeds be whether he may slay, or fall bumself in battle slasa? As their old garments nca cast of, anon new raiment to assume, So casts the soul its worn ont frame, and takes at once anotber form The weapon cannot pierce it through, nor wastes it the consuming on the miseries of civil war, the extinction of noble races, the suspension of splendıd family alliances, the interruption of all sacred rites, Arjuna dwells still More fire, The oldest, most simple, and togst gruerally adopted measure 19 the Sloka, a distich, of two sixtees syllable laes, danded at the eight syllable According to our prosodal marks, the following is the scheme 2010-l voor loco ပပပပပပပပပပပ The Best fuur alables are bound by be rule, the second half, on the contrary, lousalterably sized excepting that the last syllable bu tos romanos licence of teme antion In the second half satse I do not remember tingle instance of deviation from this, though Hometimes, but very wellom, the first half yerse eads with another, quadrisyllable foot-Sehlegel, lache Lidlotbek, 36 Compare te Colebrouke elaborate Estats os Caserit Porady, hose gart. t'i Irface in ur, 21 llopp. Preface to his Translatres of 64 Terting from the sixabharata. 411 box The liqud waters melt it act, nor dates it up the parching wod, Impcastrable and unburn d, impermcable aud uadried Perpetual ever wandering, firm, Indassoluble, permanent, Insisibleusspcakalle Thas deeming, wherefore moura for it? But didet thou think that it as born, and didst thoa thank that it could die Even then thoa showd at or mouto for it with fille grief, oh Diba rata Whate er is bora mast surely disfate'er ernde is born agtun Wherefore the laevitable down thou should st not moara, sh BHArata.'

·117 Xotrs. As bang the still unwavering lamp, when not a brcats distaths the ar In thk tone proceryls pt same length the implacable deity. Arjuna liskens nih deep submission and defe rence, and by degrecs eleits from Krishna the whole plulosophy of religion, concerning the nature of the gods, the unisprse, the nature of man, the supreme good, and the highest Wišiom The first question is that wluk was constantly ngi. lated in the Grecian schools -- the coloparative excellence of the active or contcroplative life Here the Blagavit Geeta departs from the utul doctrice of the logees, and eremitical fanatics of the Fast, and soars to a loft:er mysticism The ljudest perfection to which the humrn soul ca attan is action without Passion, the mind is to be entirely independent of external objects; to preserve its undisturbed serenity It should have the coascious power of withdrawing all its senses within itself, as the tortoise drays all its limbs beneath its shell. Action is necessary, bat nchien must produce no emolien-no sensation on the calm spirit withan, whatever may be their consequences, however important, however awful, events a-e to be unfelt, and almost unperceived, by the impassile mind, and on this prociple Arguna is to execute the fated slaughter opon his kindred, without the least feeling of Borrow, or fear, or compunction, being permitted to Intrude on the divine apatlıy of his soul. Some of the images with which the passionless tranquility of the spirit is illustrated appear to us singularly beantıful. The occupations and the privileges of these holy anchorites are, if not the highest, jet approaching to the highest perfectibnty Their occupation is tu keep all the avenues to the senses closed, to rctain the soul within itself, to be perpetually repeating the mystic monosyllable, Om, so doing, they may aw on earth ghé glorious prerogative of seeing all things in God, and discerning the daine Unity, which thus corapre hends all thungs After death, thies ascend and are absorbed into Brahm, the great primal spirit If through their own wint of resolation, or cut short by death, they depart before they have accomplished their devout tasb, they may be born again, after many ages, in some rious family, re commence their course, and start afresh froin the point of holiness and advancement at which they brohe off during their former life But it is re. marhable that not merely are the self inflicted painful morhafications, the exerciting per inces, the absurd and fantastic tortures of the Yogees not enforcel, they are positnely Oscouugenanced. But it is not so much our object to discuss the philosophie or religious tenets of the Bhagavat-peeta as to slew the charaeter of the poetry Krishna gradually develops le owo nature And at length distinctly proclaus braself an Aratar of the supreme derty, Brahma himself from whom all thugs emanate, into whom all are re absorbed Rising Lov degrees, he first proclaims bagsilf to be whatever 15 most excellent in the whole of nature-le is the soul in the body among the stars the poost splend d-ONS mountains, Meru--among rivers, the Ganges--2000ng words, the wystic monosyllable--the noblest of animals, of birds, of fish-among the letters, 4-among the seisous, the spriog--and, what is the most estraordt. bary, among frauds, gambling with dice Whateter, in short, is pre eminent, or splendid, derives it* splen Jour and pre eminence from being, as it were, & portion of the dorme essence He even goes so far as to assert that, as God,, he is not merely all existence, but like Fise all non existence In mortality and Deata 2011 Lip what is and wbut to not." Şul there is a distroction between the Deity and the Uplotse, whief is illastraied by the striking similituds, As the made tratatug sir Als u the ether 1 bocadiess space Soderm ye, that indrets to me the sum of all created tnps,' As to the uns s d nywellng ocean flow the mult tudnou stream So to the soul serene Banos d Bow in the und sturb og lusts' And then again the soul, in this state of uubrohen quietude, Flate in the lotus on the lake unnor d anruffled hy the tide! Twe senses are employed in their separate functione, get the soul still maintains its stately inactiv ts lo the Latin of Schlegel,-- Nibil equidem ago, (sic arbitretur devotus, veritatis gurus ) cerneas, audiens, tingons, odorans, edens, ambulans, epirans, loquens, dimittens, prehendens, intuens et connivens quoque , sensus tantum in rebus sibi subjectis vers utur Though the life of the oneherde does not appear to equal 12 religious sublimuy this life of unimpassioned activity, et one claptey seems to extrataste with pecular delight In the sol try state of him who dssells apart with kis lapouii spirit -- 1 ·*** - 119 Xotro. V design! Stake them, already struck by me, le frances and be conquerak ant host, Listening Sa ila ganard logop kom, jet, may et gave thy deeds sophy. To us, as poetical crítics, they appear less sie gerous and imaginative-and, lorever full of very The god reples, and brings back the whole description carious information as to the philosophical tenets of the to the part from whence they set forth, closing, as he Braminical religion, mar the kind of unity which seems began, with the game fearful lessor of inesoraéle fatato combine and centre on one purpose the bolder and more complete aptline which is comprebended in tie earlier cartos. Por can we aford space for any detailed tide destruye: I, prepared t extrapunt all yon armed kost; slie thoa, stall not a man survive za tbat preud battle lor arratedexamination of these later books On the whole, the btagarat Gela iscertaialy one of thgposteurion, and Wherefore, arse, the glory wn-defeat the loemenjoy the throne By me already are they slaun, fate's paure distrament art thova the most characteristic worls, which we have received Slay Dron and Bheeshima, Jagathreth, and Kate, and all the fall. from the East. As a record of relgious and philoso, płical opinioa it s invaluable; and if the progrees of Sanscrit criticism should hereafter be able to fis, with opinios Nu Baron Hamholdt, ang certaints, the date of this episode of the Mahabhzthat the seven concluding carlos of this remarkable rata, it would throw light on the whole history of Inds. poem are by a diferent land, perhaps of a later philo an civilization." Quarterly Pleten, rol sir. 1 . We subscribe to the