in the time of The Supreme Buddha Kassapa as the youngest of the seven daughters of Kiki, king of Benares. In this existence she was called Servant-of-the-Congregation; and having married, and with her sisters for a long time given alms and done other meritorious deeds, she fell at the feet of The Supreme Buddha Kassapa, and prayed: ' At a future time may I hold the position of mother to a Buddha such as you, and become chief of the female givers of the four reliances.' Now, after further rebirths in the world of the gods and the world of men, she has been born in this existence as the daughter of Dhananjaya the treasurer, the son of Mendaka the treasurer, and has done many meritorious deeds for my religion. Thus it is, O priests, that I say my daughter is not singing, but that, at the realization of her prayer, she breathes forth a solemn utterance."

And The Teacher continued his instruction, and said,

"Priests, just as a skilful garland-maker, if he obtain a large heap of various kinds of flowers, will go on and on making all manner of garlands, even so does the mind of Visakhȧ incline to do all manner of noble deeds." So saying, he pronounced this stanza:

"As flowers in rich profusion piled
Will many a garland furnish forth;
So all the years of mortal man
Should fruitful be in all good works."

(HINDUISM)

THE BHAGAVAD-GITA

OR

SONG CELESTIAL

TRANSLATED BY

SIR EDWIN ARNOLD

INTRODUCTORY NOTE

DURING the centuries in which Buddhism was establishing itself in the east of India, the older Brahmanism in the west was undergoing the changes which resulted in the Hinduism which is now the prevailing religion of India. The main ancient sources of information with regard to these Hindu beliefs and practises are the two great epics, the “Rāmāyana” and the Mahā Bhārata. The former is a highly artificial production based on legend and ascribed to one man, Vālmīki. The latter, a "huge conglomeration of stirring adventure, legend, myth, history, and superstition," is a composite production, begun probably as early as the fourth or fifth century before Christ, and completed by the end of the sixth century of our era. It represents many strata of religious belief.

The "Bhagavad-Gîtâ," of which a translation is here given, occurs as an episode in the Mahā-Bhārata, and is regarded as one of the gems of Hindu literature. The poem is a dialogue between Prince Arjuna, the brother of King Yudhisthira, and Vishnu, the Supreme God, incarnated as Krishna, and wearing the disguise of a charioteer. The conversation takes place in a war-chariot, stationed between the armies of the Kauravas and Pandavas, who are about to engage in battle.

To the Western reader much of the discussion seems childish and illogical; but these elements are mingled with passages of undeniable sublimity. Many of the more puzzling inconsistencies are due to interpolations by later re-writers. "It is," says Hopkins, “a medley of beliefs as to the relation of spirit and matter, and other secondary matters; it is uncertain in its tone in regard to the comparative efficacy of action and inaction, and in regard to the practical man's means of salvation; but it is at one with itself in its fundamental thesis, that all things are each a part of one Lord, that men and gods are but manifestations of the One Divine Spirit."

THE BHAGAVAD-GITA

OR

SONG CELESTIAL

Dhritirashtra:

R

CHAPTER I

ANGED thus for battle on the sacred plain-
On Kurukshetra-say, Sanjaya! say

What wrought my people, and the Pandavas?

SANJAYA:

When he beheld the host of Pandavas

Raja Duryodhana to Drona drew,

And spake these words: "Ah, Guru! see this line, How vast it is of Pandu fighting-men,

Embattled by the son of Drupada,

Thy scholar in the war! Therein stand ranked
Chiefs like Arjuna, like to Bhima chiefs,
Benders of bows; Virâta, Yuyudhan,
Drupada, eminent upon his car,
Dhrishtaket, Chekitân, Kasi's stout lord,
Purujit, Kuntibhôj, and Saivya,

With Yudhâmanyu, and Uttamauj

Subhadra's child; and Drupadi's;-all famed!
All mounted on their shining chariots!
On our side, too,-thou best of Brahmans! see
Excellent chiefs, commanders of my line,
Whose names I joy to count: thyself the first,
Then Bhishma, Karna, Kripa fierce in fight,
Vikarna, Aswatthâman; next to these
Strong Saumadatti, with full many more

Valiant and tried, ready this day to die

For me their king, each with his weapon grasped, Each skilful in the field. Weakest-meseems

Our battle shows where Bhishma holds command, And Bhima, fronting him, something too strong! Have care our captains nigh to Bishma's ranks Prepare what help they may! Now, blow my shell!"

Then, at the signal of the aged king,

With blare to wake the blood, rolling around
Like to a lion's roar, the trumpeter

Blew the great Conch; and, at the noise of it,
Trumpets and drums, cymbals and gongs and horns
Burst into sudden clamor; as the blasts

Of loosened tempest, such the tumult seemed!
Then might be seen, upon their car of gold
Yoked with white steeds, blowing their battle-shells,
Krishna the God, Arjuna at his side:

Krishna, with knotted locks, blew his great conch
Carved of the "Giant's bone;" Arjuna blew
Indra's loud gift; Bhima the terrible→→
Wolf-bellied Bhima-blew a long reed-conch;
And Yudhisthira, Kunti's blameless son,
Winded a mighty shell, "Victory's Voice;"
And Nakula blew shrill upon his conch
Named the "Sweet-sounding," Sahadev on his
Called "Gem-bedecked," and Kasi's Prince on his.
Sikhandi on his car, Dhrishtadyumn,

Virâta, Sâtyaki the Unsubdued,

Drupada, with his sons, (O Lord of Earth!)
Long-armed Subhadra's children, all blew loud,
So that the clangor shook their foemen's hearts,
With quaking earth and thundering heav'n.

Beholding Dhriti rashtra's battle set,

Then 'twas

Weapons unsheathing, bows drawn forth, the war
Instant to break-Arjun, whose ensign-badge
Was Hanuman the monkey, spake this thing

To Krishna the Divine, his charioteer:
"Drive, Dauntless One! to yonder open ground
Betwixt the armies; I would see more nigh
These who will fight with us, those we must slay
To-day, in war's arbitrament; for, sure,