srimahabharat - Bhishma Parva (book6) chapters 16 to 30

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 Bhishma Parva

 

Book 6
Chapter 16

1 [s]
      tvad yukto 'yam anupraśno mahārāja yathārhasi
      na tu duryodhane doṣam imam āsaktum arhasi
  2 ya ātmano duścaritād aśubhaṃ prāpnuyān naraḥ
      enasā tena nānyaṃ sa upāśaṅkitum arhati
  3 mahārāja manuṣyeṣu nindyaṃ yaḥ sarvam ācaret
      sa vadhyaḥ sarvalokasya ninditāni samācaran
  4 nikāro nikṛtiprajñaiḥ pāṇḍavais tvatpratīkṣayā
      anubhūtaḥ sahāmātyaiḥ kṣāntaṃ ca suciraṃ vane
  5 hayānāṃ ca gajānāṃ ca śūrāṇāṃ cāmitaujasām
      pratyakṣaṃ yan mayā dṛṣṭaṃ dṛṣṭaṃ yogabalena ca
  6 śṛṇu tat pṛthivīpāla mā ca śoke manaḥ kṛthāḥ
      diṣṭam etat purā nūnam evaṃ bhāvi narādhipa
  7 namaskṛtvā pitus te 'haṃ pārāśaryāya dhīmate
      yasya prasādād divyaṃ me prāptaṃ jñānam anuttamam
  8 dṛṣṭiś cātīndriyā rājan dūrāc chravaṇam eva ca
      paracittasya vijñānam atītānāgatasya ca
  9 vyutthitotpattivijñānam ākāśe ca gatiḥ sadā
      śastrair asaṅgo yuddheṣu varadānān mahātmanaḥ
  10 śṛṇu me vistareṇedaṃ vicitraṃ paramādbhutam
     bhāratānāṃ mahad yuddhaṃ yathābhūl lomaharṣaṇam
 11 teṣv anīkeṣu yat teṣu vyūḍheṣu ca vidhānataḥ
     duryodhano mahārāja duḥśāsanam athābravīt
 12 duḥśāsana rathās tūrṇaṃ yujyantāṃ bhīṣmarakṣiṇaḥ
     anīkāni ca sarvāṇi śīghraṃ tvam anucodaya
 13 ayaṃ mā samanuprāpto varṣapūgābhicintitaḥ
     pāṇḍavānāṃ sa sainyānāṃ kurūṇāṃ ca samāgamaḥ
 14 nātaḥ kāryatamaṃ manye raṇe bhīṣmasya rakṣaṇāt
     hanyād gupto hy asau pārthān somakāṃś ca sa sṛñjayān
 15 abravīc ca viśuddhātmā nāhaṃ hanyāṃ śikhaṇḍinam
     śrūyate strī hy asau pūrvaṃ tasmād varjyo raṇe mama
 16 tasmād bhīṣmo rakṣitavyo viśeṣeṇeti me matiḥ
     śikhaṇḍino vadhe yattāḥ sarve tiṣṭhantu māmakāḥ
 17 tathā prācyāś pratīcyāś ca dākṣiṇātyottarā pathāḥ
     sarvaśastrāstrakuśalās te rakṣantu pitāmaham
 18 arakṣyamāṇaṃ hi vṛko hanyāt siṃhaṃ mahābalam
     mā siṃhaṃ jambukeneva ghātayāmaḥ śikhaṇḍinā
 19 vāmaṃ cakraṃ yudhāmanyur uttamaujāś ca dakṣiṇam
     goptārau phalgunasyaitau phalguno 'pi śikhaṇḍinaḥ
 20 saṃrakṣyamāṇaḥ pārthena bhīṣmeṇa ca vivarjitaḥ
     yathā na hanyād gāṅgeyaṃ duḥśāsana tathā kuru
 21 tato rajanyāṃ vyuṣṭātāṃ śabdaḥ samabhavan mahān
     krośatāṃ bhūmipālānāṃ yujyatāṃ yujyatām iti
 22 śaṅkhadundubhinirghoṣaiḥ siṃhanādaiś ca bhārata
     hayaheṣita śabdaiś ca rathanemi svanais tathā
 23 gajānāṃ bṛṃhatāṃ caiva yodhānāṃ cābhigarjatām
     kṣveḍitāsphoṭitotkruṣṭais tumulaṃ sarvato 'bhavat
 24 udatiṣṭhan mahārāja sarvaṃ yuktam aśeṣataḥ
     sūryodaye mahat sainyaṃ kurupāṇḍavasenayoḥ
     tava rājendra putrāṇāṃ pāṇḍavānāṃ tathaiva ca
 25 tatra nāgā rathāś caiva jāmbūnadapariṣkṛtāḥ
     vibhrājamānā dṛśyante meghā iva sa vidyutaḥ
 26 rathānīkāny adṛśyanta nagarāṇīva bhūriśaḥ
     atīva śuśubhe tatra pitā te pūrṇacandravat
 27 dhanurbhir ṛṣṭibhiḥ khaḍgair gadābhiḥ śaktitomaraiḥ
     yodhāḥ praharaṇaiḥ śubhraiḥ sveṣv anīkeṣv avasthitāḥ
 28 gajā rathāḥ padātāś ca turagāś ca viśāṃ pate
     vyatiṣṭhan vāgurākārāḥ śataśo 'tha sahasraśaḥ
 29 dhvajā bahuvidhākārā vyadṛśyanta samucchritāḥ
     sveṣāṃ caiva pareṣāṃ ca dyutimantaḥ sahasraśaḥ
 30 kāñcanā maṇicitrāṅgā jvalanta iva pāvakāḥ
     arciṣmanto vyarocanta dhvajā rājñāṃ sahasraśaḥ
 31 mahendra ketavaḥ śubhrā mahendra sadaneṣv iva
     saṃnaddhās teṣu te vīrā dadṛśur yuddhakāṅkṣiṇaḥ
 32 udyatair āyudhair citrās talabaddhāḥ kalāpinaḥ
     ṛṣabhākṣā manuṣyendrāś camūmukhagatā babhuḥ
 33 śakuniḥ saubalaḥ śalyaḥ saundhavo 'tha jayadrathaḥ
     vindānuvindāv āvantyau kāmbojaś ca sudakṣiṇaḥ
 34 śrutāyudhaś ca kāliṅgo jayatsenaś ca pārthivaḥ
     bṛhadbalaś ca kauśalyaḥ kṛtavarmā ca satvataḥ
 35 daśaite puruṣavyāghraḥ śūrāḥ parighabāhavaḥ
     akṣauhiṇīnāṃ patayo yajvāno bhūridakṣiṇāḥ
 36 ete cānye ca bahavo duryodhana vaśānugāḥ
     rājāno rājaputrāś ca nītimanto mahābalāḥ
 37 saṃnaddhāḥ samadṛśyanta sveṣv anīkeṣv avasthitāḥ
     baddhakṛṣṇājināḥ sarve dhvajino muñja mālinaḥ
 38 sṛṣṭā duryodhanasyārthe brahmalokāya dīkṣitāḥ
     samṛddhā daśavāhinyaḥ parigṛhya vyavasthitāḥ
 39 ekādaśī dhārtarāṣṭrī kauravāṇāṃ mahācamūḥ
     agrataḥ sarvasainyānāṃ yatra śāṃtanavo 'graṇīḥ
 40 śvetoṣṇīṣaṃ śvetahayaṃ śvetavarmāṇam acyutam
     apaśyāma mahārāja bhīṣmaṃ candram ivoditam
 41 hematāladhvajaṃ bhīṣmaṃ rājate syandane sthitam
     śvetābhra iva tīkṣṇāṃśuṃ dadṛśuḥ kurupāṇḍavāḥ
 42 dṛṣṭvā camūmukhe bhīṣmaṃ samakampanta pāṇḍavāḥ
     sṛñjayāś ca maheṣvāsā dhṛṣṭadyumnapurogamāḥ
 43 jṛmbhamāṇaṃ mahāsiṃhaṃ dṛṣṭvā kṣudramṛgā yathā
     dhṛṣṭadyumnamukhāḥ sarve samudvivijire muhuḥ
 44 ekādaśaitāḥ śrījuṣṭā vāhinyas tava bhārata
     pāṇḍavānāṃ tathā sapta mahāpuruṣapālitāḥ
 45 unmattamakarāvartau mahāgrāhasamākulau
     yugānte samupetau dvau dṛśyete sāgarāv iva
 46 naiva nas tādṛśo rājan dṛṣṭapūrvo na ca śrutaḥ
     anīkānāṃ sametānāṃ samavāyas tathāvidhaḥ

SECTION XVI

Sanjaya said,--"When the night had passed away, loud became the noise made by the kings, all exclaiming, Array! Array! 'With the blare of conches and the sound of drums that resembled leonine roars, O Bharata, with the neigh of steeds, and the clatter of car-wheels, with the noise of obstreperous elephants and the shouts, clapping of arm-pits, and cries of roaring combatants, the din caused everywhere was very great. The large armies of the Kurus and the Pandavas, O king, rising at sunrise, completed all their arrangements. Then when the Sun rose, the fierce weapons of attack and defence and the coats of mail of both thy sons and the Pandavas, and the large and splendid armies of both sides, became fully visible. There elephants and cars, adorned with gold, looked resplendent like clouds mingled with lightning. The ranks of cars, standing in profusion, looked like cities. And thy father, stationed there, shone brilliantly, like the full moon. And the warriors armed with bows and swords and scimitars and maces, javelins and lances and bright weapons of diverse kinds, took up their positions in their (respective) ranks. And resplendent standards were seen, set up by thousands, of diverse forms, belonging to both ourselves and the foe. And made of gold and decked with gems and blazing like fire, those banners in thousands endued with great effulgence, looked beautiful like heroic combatants cased in mail
p. 37
gazed at those standards, longing for battle. 1 And many foremost of men, with eyes large as those of bulls endued with quivers, and with hands cased in leathern fences, stood at the heads of their divisions, with their bright weapons upraised. And Suvala's son Sakuni, and Salya, Jayadratha and the two princes of Avanti named Vinda and Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the Kamvojas and Srutayudha the ruler of the Kalingas, and king Jayatsena, and Vrihadvala the ruler of the Kosalas, and Kritavarman of Satwata's race,--these ten tigers among men, endued with great bravery and possessing arms that looked like maces,--these performers of sacrifices with plentiful gifts (to Brahmanas), stood each at the head of an Akshauhini of troops. These and many other kings and princes, mighty car-warriors conversant with policy, obedient to the commands of Duryodhana, all cased in mail, were seen stationed in their respective divisions. All of them, cased in black deer-skins, endued with great strength, accomplished in battle, and cheerfully prepared, for Duryodhana's sake, to ascend to the region of Brahma, 2 stood there commanding ten efficient Akshauhinis. The eleventh great division of the Kauravas, consisting of the Dhartarashtra troops, stood in advance of the whole army. There in the van of that division was Santanu's son. With his white head-gear, white umbrella, and white mail, O monarch, we beheld Bhishma of unfailing prowess look like the risen moon. His standard bearing the device of a palmyra of gold himself stationed on a car made of silver, both the Kurus and the Pandavas beheld that hero looking like the moon encircled by white clouds. The great bowmen amongst the Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like little animals when they would behold a mighty yawning lion. Indeed, all the combatants headed by Dhrishtadyumna repeatedly trembled in fear. These, O king, were the eleven splendid divisions of thy army. So also the seven divisions belonging to the Pandavas were protected by foremost of men. Indeed, the two armies facing each other looked like two oceans at the end of the Yuga agitated by fierce Makaras, and abounding with huge crocodiles. Never before, O king, did we see or hear of two such armies encountering each other like these of the Kauravas.'

Book 6
Chapter 17

 1 [s]
      yathā sa bhagavān vyāsaḥ kṛṣṇadvaipāyano 'bravīt
      tathaiva sahitāḥ sarve samājagmur mahīkṣitaḥ
  2 maghā viṣayagaḥ somas tad dinaṃ pratyapadyata
      dīpyamānāś ca saṃpetur divi sapta mahāgrahāḥ
  3 dvidhā bhūta ivāditya udaye pratyadṛśyata
      jvalantyā śikhayā bhūyo bhānumān udito divi
  4 vavāśire ca dīptāyāṃ diśi gomāyuvāyasāḥ
      lipsamānāḥ śarīrāṇi māṃsaśoṇitabhojanāḥ
  5 ahany ahani pārthānāṃ vṛddhaḥ kurupitāmahaḥ
      bharadvājātmajaś caiva prātar utthāya saṃyatau
  6 jayo 'stu pāṇḍuputrāṇām ity ūcatur ariṃdamau
      yuyudhāte tavārthāya yathā sa samayaḥ kṛtaḥ
  7 sarvadharmaviśeṣajñaḥ pitā devavratas tava
      samānīya mahīpālān idaṃ vacanam abravīt
  8 idaṃ vaḥ kṣatriyā dvāraṃ svargāyāpāvṛtaṃ mahat
      gacchadhvaṃ tena śakrasya brahmaṇaś ca sa lokatām
  9 eṣa vaḥ śāśvataḥ panthāḥ pūrvaiḥ pūrvatarair gataḥ
      saṃbhāvayata cātmānam avyagramanaso yudhi
  10 nābhāgo hi yayātiś ca māndhātā nahuṣo nṛgaḥ
     saṃsiddhāḥ paramaṃ sthānaṃ gatāḥ karmabhir īdṛśaiḥ
 11 adharmaḥ kṣatriyasyaiṣa yad vyādhimaraṇaṃ gṛhe
     yad ājau nidhanaṃ yāti so 'sya dharmaḥ sanātanaḥ
 12 evam uktā mahīpālā bhīṣmeṇa bharatarṣabha
     niryayuḥ svāny anīkāni śobhayanto rathottamaiḥ
 13 sa tu vaikartanaḥ karṇaḥ sāmātyaḥ saha bandhubhiḥ
     nyāsitaḥ samare śastraṃ bhīṣmeṇa bharatarṣabha
 14 apetakarṇāḥ putrās te rājānaś caiva tāvakāḥ
     niryayuḥ siṃhanādena nādayanto diśo daśa
 15 śvetaiś chatraiḥ patākābhir dhvajavāraṇavājibhiḥ
     tāny anīkāny aśobhanta rathair atha padātibhiḥ
 16 bherī paṇavaśabdaiś ca paṭahānāṃ ca nisvanaiḥ
     rathanemi ninādaiś ca babhūvākulitā mahī
 17 kāñcanāṅgadakeyūraiḥ kārmukaiś ca mahārathāḥ
     bhrājamānā vyadṛśyanta jaṅgamāḥ parvatā iva
 18 tālena mahatā bhīṣmaḥ pañca tāreṇa ketunā
     vimalāditya saṃkāśas tasthau kurucamūpatiḥ
 19 ye tvadīyā maheṣvāsā rājāno bharatarṣabhaḥ
     avartanta yathādeśaṃ rājañ śāṃtanavasya te
 20 sa tu govāsanaḥ śaibyaḥ sahitaḥ sarvarājabhiḥ
     yayau mātaṅgarājena rājārheṇa patākinā
     padmavarṇas tv anīkānāṃ sarveṣām agrataḥ sthitaḥ
 21 aśvatthāmā yayau yattaḥ siṃhalāṅgala ketanaḥ
     śrutāyuś citrasenaś ca purumitro viviṃśatiḥ
 22 śalyo bhuri śravāś caiva vikarṇaś ca mahārathaḥ
     ete sapta maheṣvāsā droṇaputra purogamāḥ
     syandanair varavarṇābhair bhīṣmasyāsan puraḥsarā
 23 teṣām api mahotsedhāḥ śobhayanto rathottamān
     bhrājamānā vyadṛśyanta jāmbūnadamayā dhvajāḥ
 24 jāmbūnadamayī vediḥ kamaṇḍaluvibhūṣitā
     ketur ācārya mukhyasya droṇasya dhanuṣā saha
 25 anekaśatasāhasram anīkam anukarṣataḥ
     mahān duryodhanasyāsīn nāgo maṇimayo dhvajaḥ
 26 tasya paurava kāliṅgau kāmbojaś ca sudakṣiṇaḥ
     kṣemadhanvā sumitraś ca tasthuḥ pramukhato rathāḥ
 27 syandanena mahārheṇa ketunā vṛṣabheṇa ca
     prakarṣann iva senāgraṃ māgadhaś ca nṛpo yayau
 28 tad aṅgapatinā guptaṃ kṛpeṇa ca mahātmanā
     śāradābhracaya prakhyaṃ prācyānām abhavad balam
 29 anīka pramukhe tiṣṭhan varāheṇa mahāyaśāḥ
     śuśubhe ketumukhyena rājatena jayadrathaḥ
 30 śataṃ rathasahasrāṇāṃ tasyāsan vaśavartinaḥ
     aṣṭau nāgasahasrāṇi sādinām ayutāni ṣaṭ
 31 tat sindhupatinā rājan pālitaṃ dhvajinīmukham
     ananta rathanāgāśvam aśobhata mahad balam
 32 ṣaṣṭyā rathasahasrais tu nāgānām ayutena ca
     patiḥ sarvaka liṅgānāṃ yayau ketumatā saha
 33 tasya parvatasaṃkāśā vyarocanta mahāgajāḥ
     yantratomara tūṇīraiḥ patākābhiś ca śobhitāḥ
 34 śuśubhe ketumukhyena pādapena kaliṅgapaḥ
     śvetac chatreṇa niṣkeṇa cāmaravyajanena ca
 35 ketumān api mātaṅgaṃ vicitraparamāṅkuśam
     āsthitaḥ samare rājan meghastha iva bhānumān
 36 tejasā dīpyamānas tu vāraṇottamam āsthitaḥ
     bhagadatto yayau rājā yathā vajradharas tathā
 37 jaga skandhagatāv āstāṃ bhagadattena saṃmitau
     vindānuvindāv āvantyau ketumantam anuvratau
 38 sa rathānīkavān vyūho hastyaṅgottama śīrṣavān
     vājipakṣaḥ patann ugraḥ prāharat sarvato mukhaḥ
 39 droṇena vihito rājan rājñā śāṃtanavena ca
     tathaivācārya putreṇa bāhlīkena kṛpeṇa ca

SECTION XVII

Sanjaya said,--"Just as the holy Krishna-Dwaipayana Vyasa had said, in that very manner the kings of the Earth, mustered together, came to the encounter. On that day on which the battle commenced Soma
p. 38
approached the region of Pitris. 1 The seven large planets, as they appeared in the firmament, all looked blazing like fire. 2 The Sun, when he rose, seemed to be divided in twain. Besides, that luminary, as it appeared in the firmament, seemed to blaze forth in flames. 3 Carnivorous jackals and crows, expecting dead bodies to feast upon, began to utter fierce cries from all directions that seemed to be ablaze. Every day the old grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the morning, with concentrated mind, said,--'Victory to the sons of Pandu'--while those chastisers of foes used (at the same time) yet to fight for thy sake according to the pledge they had given. Thy father Devavrata, fully conversant with every duty, summoning all the kings, said these words (unto them). 'Ye Kshatriyas, this broad door is open to you for entering heaven. Go ye through it to the region of Sakra and Brahman. The Rishis of olden times have showed you this eternal path. 4 Honour ye yourselves by engaging in battle with attentive minds. Nabhaga, and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with success and obtained the highest region of bliss by feats like these. To die of disease at home is sin for a Kshatriya. The death he meets with in battle is his eternal duty.'--Thus addressed, O bull of Bharata's race, by Bhishma, the kings, looking beautiful in their excellent cars, proceeded to the heads of their respective divisions. Only Vikartana's son Karna, with his friends and relatives, O bull of Bharata's race, laid aside his weapons in battle for the sake of Bhishma. Without Karna then, thy sons and all the kings on thy side proceeded, making the ten points of the horizon resound with their leonine roars. And their divisions shone brightly, O king, with white umbrellas, banners, standards, elephants, steeds, cars, and foot-soldiers. And the Earth was agitated with the sounds of drums and tabors and
p. 39
cymbals, and the clatter of car-wheels. And the mighty car-warriors, decked with their bracelets and armlets of gold and with their bows (variegated with gold), looked resplendent like hills of fire. And with his large palmyra-standard decked with five stars, Bhishma, the generalissimo of the Kuru army, 1 looked like the resplendent Sun himself. Those mighty bowmen of royal birth, O bull of Bharata's race, that were on thy side, all took up their positions, O king, as Santanu's son ordered. (King) Saivya of the country of the Govasanas, accompanied by all the monarchs, went out on a princely elephant worthy of royal use and graced with a banner on its back. And Aswatthaman, of the complexion of the lotus, went out ready for every emergency, stationing himself at the very head of all the divisions, with his standard bearing the device of the lion's tail. And Srutayudha and Chitrasena and Purumitra and Vivinsati, and Salya and Bhurisravas, and that mighty car-warrior Vikarna,--these seven mighty bowmen on their carts and cased in excellent mail, followed Drona's son behind but in advance of Bhishma. The tall standards of these warriors, made of gold, beautifully set up for adorning their excellent cars, looked highly resplendent. The standard of Drona, the foremost of preceptors, bore the device of a golden altar decked with a water-pot and the figure of a bow. The standard of Duryodhana guiding many hundreds and thousands of divisions bore the device of an elephant worked in gems. Paurava and the ruler of the Kalingas, and Salya, these Rathas took up their position in Duryodhana's van. On a costly car with his standard bearing the device of a bull, and guiding the very van (of his division), the ruler of the Magadhas marched against the foe. 2 That large force of the Easterners looking like the fleecy clouds of autumn 3 was (besides) protected by the chief of the Angas (Karna's son Vrishaketu) and Kripa endued with great energy. Stationing himself in the van of his division with his beautiful standard of silver bearing the device of the boar, the famous Jayadratha looked highly resplendent. A hundred thousand cars, eight thousand elephants, and sixty thousand cavalry were under his command. 4 Commanded by the royal chief of the Sindhus, that large division occupying the very van (of the army) and abounding with untold cars, elephants, and steeds, looked magnificent. With sixty thousand cars and ten thousand elephants, the ruler of the Kalingas, accompanied by Ketumat, went out. His huge elephants, looking like hills, and
p. 40
adorned with Yantras, 1 lances, quivers and standards, looked exceedingly beautiful. And the ruler of the Kalingas, with his tall standard effulgent as fire, with his white umbrella, and golden curass, and Chamaras (wherewith he was fanned), shone brilliantly. And Ketumat also, riding on an elephant with a highly excellent and beautiful hook, was stationed in battle, O King, like the Sun in the midst of (black) clouds. And king Bhagadatta, blazing with energy and riding on that elephant of his, went out like the wielder of the thunder. And the two princes of Avanti named Vinda and Anuvinda, who were regarded as equal to Bhagadatta, followed Ketumat, riding on the necks of their elephants. And, O king, arrayed by Drona and the royal son of Santanu, and Drona's son, and Valhika, and Kripa, the (Kaurava) Vyuha 2 consisting of many divisions of cars was such that the elephants formed its body; the kings, its head; and the steeds, its wings. With face towards all sides, that fierce Vyuha seemed to smile and ready to spring (upon the foe)."

Book 6
Chapter 18

1 [s]
      tato muhūrtāt tumulaḥ śabdo hṛdayakampanaḥ
      aśrūyata mahārāja yodhānāṃ prayuyutsatām
  2 śaṅkhadundubhinirghoṣair vāraṇānāṃ ca bṛṃhitaiḥ
      rathānāṃ nemighoṣaiś ca dīryatīva vasuṃdharā
  3 hayānāṃ heṣamāṇānāṃ yodhānāṃ tatra garjatām
      kṣaṇena khaṃ diśaś caiva śabdenāpūritaṃ tadā
  4 putrāṇāṃ tava durdharṣe pāṇḍavānāṃ tathaiva ca
      samakampanta sainyāni parasparasamāgame
  5 tatra nāgā rathāś caiva jāmbūnadavibhūṣitāḥ
      bhrājamānā vyadṛśyanta meghā iva sa vidyutaḥ
  6 dhvajā bahuvidhākārās tāvakānāṃ narādhipa
      kāñcanāṅgadino rejur jvalitā iva pāvakāḥ
  7 sveṣāṃ caiva pareṣāṃ ca samadṛśyanta bhārata
      mahendra ketavaḥ śubhrā mahendra sadaneṣv iva
  8 kāñcanaiḥ kavacair vīrā jvalanārkasamaprabhaiḥ
      saṃnaddhāḥ pratyadṛśyanta grahāḥ prajvalitā iva
  9 udyatair āyudhaiś citrais talabaddhāḥ patākinaḥ
      ṛṣabhākṣā maheṣvāsāś camūmukhagatā babhuḥ
  10 pṛṣṭhagopās tu bhīṣmasya putrās tava narādhipa
     duḥśāsano durviṣaho durmukho duḥsahas tathā
 11 viviṃśatiś citraseno vikarṇaś ca mahārathaḥ
     satyavrataḥ purumitro jayo bhūriśravāḥ śalaḥ
 12 rathā viṃśatisāhasrās tathaiṣām anuyāyinaḥ
     abhīṣāhāḥ śūrasenāḥ śibayo 'tha vasātayaḥ
 13 śālvā matsyās tathāmbaṣṭhās trigartāḥ kekayās tathā
     sauvīrāḥ kitavāḥ prācyāḥ pratīcyodīcyamālavāḥ
 14 dvādaśaite janapadāḥ sarve śūrās tanutyajaḥ
     mahatā rathavaṃśena te 'bhyarakṣan pitāmaham
 15 anīkaṃ daśasāhasraṃ kuñjarāṇāṃ tarasvinām
     māghado yena nṛpatis tadrathānīkam anvayāt
 16 rathānāṃ cakrarakṣāś ca pādaprakṣāś ca dantinām
     abhūvan vāhinīmadhye śatānām ayutāni ṣaṭ
 17 pādātāś cāgrato 'gacchan dhanuś carmāsi pāṇayaḥ
     anekaśatasāhasrā nakharaprāsayodhinaḥ
 18 akṣauhiṇyo daśaikā ca tava putrasya bhārata
     adṛśyanta mahārāja gaṅgeva yamunāntare

SECTION XVIII

Sanjaya said,--"Soon after, O king, a loud uproar, causing the heart to tremble was heard, made by the combatants ready for the fight. Indeed, with the sounds of conches and drums, the grunts of elephants, and the clatter of car-wheels, the Earth seemed to rend in twain. And soon the welkin and the whole Earth was filled with the neigh of chargers and the shouts of combatants. O irresistible one, the troops of thy sons and of the Pandavas both trembled when they encountered each other. There (on the field of battle) elephants and cars, decked in gold, looked beautiful like clouds decked with lightning. And standards of diverse forms, O king, belonging to the combatants on thy side, and adorned with golden rings, looked resplendent like fire. And those standards of thy side and theirs, resembled, O Bharata, the banners of Indra in his celestial mansions. And the heroic warriors all accoutred and cased in golden coats of mail endued with the effulgence of the blazing Sun, themselves looked like blazing fire or the Sun. All the foremost warriors amongst the Kurus, O king, with excellent bows, and weapons upraised (for striking), with leathern fences on their hands, and with standards,--those mighty bowmen, of eyes large as those of bulls, all placed themselves at the heads of their (respective) divisions. And these amongst thy sons, O king, protected Bhishma from behind, viz.. Dussasana, and Durvishaha, and Durmukha, and Dussaha and Vivinsati, and Chitrasena, and that mighty car-warrior Vikarna.
p. 41
[paragraph continues] And amongst them were Satyavrata, and Purumitra, and Jaya, and Bhurisravas, and Sala. And twenty thousand car-warriors followed them. The Abhishahas, the Surasenas, the Sivis, and the Vasatis, the Swalyas, the Matsyas, the Amvashtas, the Trigartas, and the Kekayas, the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and the Northern countries,--these twelve brave races were resolved to fight reckless of the lives. And these protected the grandsire with a multitudinous array of cars. And with a division that consisted of ten thousand active elephants, the king of Magadha followed that large car division. They that protected the wheels of the cars and they that protected the elephants, numbered full six millions. And the foot-soldiers that marched in advance (of the army), armed with bows, swords, and shields, numbered many hundreds of thousands. And they fought also using their nails and bearded darts. And the ten and one Akshauhinis of thy son, O Bharata, looked, O mighty king, like Ganga separated from Yamuna. 1"

Book 6
Chapter 19

1 [dhṛ]
      akṣauhiṇyo daśaikāṃ ca vyūḍhāṃ dṛṣṭvā yudhiṣṭhiraḥ
      katham alpena sainyena pratyavyūhata pāṇḍavaḥ
  2 yo veda mānuṣaṃ vyūhaṃ daivaṃ gāndharvam āsuram
      kathaṃ bhīṣmaṃ sa kaunteyaḥ pratyavyūhata pāṇḍavaḥ
  3 [s]
      dhārtarāṣṭrāṇy anīkāni dṛṣṭvā vyūḍhāni pāṇḍavaḥ
      abhyabhāṣata dharmātmā dharmarājo dhanaṃjayam
  4 maharṣer vacanāt tāta vedayanti bṛhaspateḥ
      saṃhatān yodhayed alpān kāmaṃ vistārayed bahūn
  5 sūcīmukham anīkaṃ syād alpānāṃ bahubhiḥ saha
      asmākaṃ ca tathā sainyam alpīyaḥ sutarāṃ paraiḥ
  6 etad vacanam ājñāya maharṣer vyūha pāṇḍava
      tac chrutvā dharmarājasya pratyabhāṣata phalguṇaḥ
  7 eṣa vyūhāmi te rājan vyūhaṃ paramadurjayam
      acalaṃ nāma vajrākhyaṃ vihitaṃ vajrapāṇinā
  8 yaḥ sa vāta ivoddhūtaḥ samare duḥsahaḥ paraiḥ
      sa naḥ puro yotsyati vai bhīmaḥ praharatāṃ varaḥ
  9 tejāṃsi ripusainyānāṃ mṛdnan puruṣasattamaḥ
      agre 'graṇīr yāsyati no yuddhopāya vicakṣaṇaḥ
  10 yaṃ dṛṣṭvā pārthivāḥ sarve duryodhana purogamāḥ
     nivartiṣyanti saṃbhrāntāḥ siṃhaṃ kṣudramṛgā iva
 11 taṃ sarve saṃśrayiṣyāmaḥ prākāram akutobhayam
     bhīmaṃ praharatāṃ śreṣṭhaṃ vajrapāṇim ivāmarāḥ
 12 na hi so 'sti pumāṁl loke yaḥ saṃkruddhaṃ vṛkodaram
     draṣṭum atyugra karmāṇaṃ viṣaheta nararṣabham
 13 bhīmaseno gadāṃ bibhrad vajrasāramayīṃ dṛḍhām
     caran vegena mahatā samudram api śoṣayet
 14 kekayā dhṛṣṭaketuś ca cekitānaś ca vīryavān
     eta tiṣṭhanti sāmātyāḥ prekṣakās te nareśvara
 15 dhṛtarāṣṭrasya dāyādā iti bībhatsur abravīt
     bruvāṇaṃ tu tathā pārthaṃ sarvasainyāni māriṣa
     apūjayaṃs tadā vāgbhir anukūlābhir āhave
 16 evam uktvā mahābāhus tathā cakre dhanaṃjayaḥ
     vyūhya tāni balāny āśu prayayau phalgunas tadā
 17 saṃprayātān kurūn dṛṣṭvā pāṇḍavānāṃ mahācamūḥ
     gaṅgeva pūrṇā stimitā syandamānā vyadṛśyata
 18 bhīmaseno 'graṇīs teṣāṃ dhṛṣṭadyumnaś ca pārṣataḥ
     nakulaḥ sahadevaś ca dhṛṣṭaketuś ca vīryavān
 19 samudyojya tataḥ paścād rājāpy akṣauhiṇī vṛtaḥ
     bhrātṛbhiḥ saha putraiś ca so 'bhyarakṣata pṛṣṭhataḥ
 20 cakrarakṣau tu bhīmasya mādrīputrau mahādyutī
     draupadeyāḥ sa saubhadrāḥ pṛṣṭhagopās tarasvinaḥ
 21 dhṛṣṭadyumnaś ca pāñcālyas teṣāṃ goptā mahārathaḥ
     sahitaḥ pṛtanā śūrai rathamukhyaiḥ prabhadrakaiḥ
 22 śikhaṇḍī tu tataḥ paścād arjunenābhirakṣitaḥ
     yatto bhīṣmavināśāya prayayau bharatarṣabha
 23 pṛṣṭhagopo 'rjunasyāpi yuyudhāno mahārathaḥ
     cakrarakṣau tu pāñcālyau yudhāmanyūttamaujasau
 24 rājā tu madhyamānīke kuntīputro yudhiṣṭhiraḥ
     bṛhadbhiḥ kuñjarair mattaiś caladbhir acalair iva
 25 akṣauhiṇyā ca pāñcālyo yajñaseno mahāmanāḥ
     virāṭam anvayāt paścāt pāṇḍavārthe parākramī
 26 teṣām ādityacandrābhāḥ kanakottama bhūṣaṇāḥ
     nānā cihnadharā rājan ratheṣv āsan mahādhvajāḥ
 27 samutsarpya tataḥ paścād dhṛṣṭadyumno mahārathaḥ
     bhrātṛbhiḥ saha putraiś ca so 'bhyarakṣad yudhiṣṭhiram
 28 tvadīyānāṃ pareṣāṃ ca ratheṣu vividhān dhvajān
     abhibhūyārjunasyaiko dhvajas tasthau mahākapiḥ
 29 pādātās tv agrato 'gacchann asi śaktyṛṣṭi pāṇayaḥ
     anekaśatasāhasrā bhīmasenasya rakṣiṇaḥ
 30 vāraṇā daśasāhasrāḥ prabhinnakaraṭā mukhāḥ
     śūrā hemamayair jālair dīpyamānā ivācalāḥ
 31 kṣaranta iva jīmūtā madārdrāḥ padmagandhinaḥ
     rājānam anvayuḥ paścāc calanta iva parvatāḥ
 32 bhīmaseno gadāṃ bhīmāṃ prakarṣan parighopamām
     pracakarṣa mahat sainyaṃ durādharṣo mahāmanāḥ
 33 tam arkam iva duṣprekṣyaṃ tapantaṃ raśmimālinam
     na śekuḥ sarvato yodhāḥ prativīkṣitum antike
 34 vajro nāmaiṣa tu vyūho durbhidaḥ sarvato mukhaḥ
     cāpavidyud dhvajo ghoro gupto gāṇḍīvadhanvanā
 35 yaṃ prativyūhya tiṣṭhanti pāṇḍavās tava vāhinīm
     ajeyo mānuṣe loke pāṇḍavair abhirakṣitaḥ
 36 saṃdhyāṃ tiṣṭhatsu sainyeṣu sūryasyodayanaṃ prati
     prāvāt sa pṛṣato vāyur anabhre stanayitnumān
 37 viṣvag vātāś ca vānty ugrā nīcaiḥ śarkara karṣiṇaḥ
     rajaś coddhūyamānaṃ tu tamasāc chādayaj jagat
 38 papāta mahatī colkā prāṅmukhī bharatarṣabha
     udyantaṃ sūryam āhatya vyaśīryata mahāsvanā
 39 atha sajjīyamāneṣu sainyeṣu bharatarṣabha
     niṣprabho 'bhyuditāt sūryaḥ sa ghoṣo bhūś cacāla ha
     vyaśīryata sa nādā ca tadā bharatasattama
 40 nirghātā bahavo rājan dikṣu sarvāsu cābhavan
     prādurāsīd rajas tīvraṃ na prājñāyata kiṃ cana
 41 dhvajānāṃ dhūyamānānāṃ sahasā mātariśvanā
     kiṅkiṇījālanaddhānāṃ kāñcanasragvatāṃ ravaiḥ
 42 mahatāṃ sa patākānām ādityasamatejasām
     sarvaṃ jhaṇa jhaṇī bhūtam āsīt tālavaneṣv iva
 43 evaṃ te puruṣavyāghrāḥ pāṇḍavā yuddhanandinaḥ
     vyavasthitāḥ prativyūhya tava putrasya vāhinīm
 44 sraṃsanta iva majjāno yodhānāṃ bharatarṣabha
     dṛṣṭvāgrato bhīmasenaṃ gadāpāṇim avasthitam

SECTION XIX

Dhritarashtra said,--"Beholding our ten and one Akshauhinis arrayed in order of battle, how did Yudhishthira, the son of Pandu, make his counter-array with his forces smaller in number? How did Kunti's son, O Sanjaya, form his counter-array against that Bhishma who was acquainted with all kinds of arrays, viz., human, celestial, Gandharva, and Asura?"
Sanjaya said,--"Seeing the Dhritarashtra divisions arrayed in order of battle, Pandu's son of virtuous soul, king Yudhishthira the just, addressed Dhananjaya, saying,--'Men are informed from the words of that great Rishi Vrihaspati that the few must be made to fight by condensing them, while the many may be extended according to pleasure. In encounters of the few with the many, the array to be formed should be the needle-mouthed one. Our troops compared with the enemy's are few. Keeping in view this precept of the great Rishi, array our troops, O son of Pandu.' Hearing this, that son of Pandu answered king Yudhishthira the just, saying,--That immovable array known by the name of Vajra, which was designed by the wielder of the thunder-bolt,--that invincible array is the one that I will make for thee, O best of kings. He who is like the bursting tempest, he who is incapable of being borne in battle by the foe, that Bhima the foremost of smiters, will fight at our head. That foremost of men, conversant with all the appliances of battle, becoming our leader, will fight
p. 42
in the van, crushing the energy of the foe. That foremost of smiters, viz., Bhima, beholding whom all the hostile warriors headed by Duryodhana will retreat in panic like smaller animals beholding the lion, all of us, our fears dispelled, will seek his shelter as if he were a wall, like the celestial seeking the shelter of Indra. The man breathes not in the world who would bear to cast his eyes upon that bull among men, Vrikodara of fierce deeds, when he is angry.'--Having said this, Dhananjaya of mighty arms did as he said. And Phalguni, quickly disposing his troops in battle-array, proceeded (against the foe). And the mighty army of the Pandavas beholding the Kuru army move, looked like the full, immovable, and quickly rolling 1 current of Ganga. And Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and Sahadeva, and king Dhrishtaketu, became the leaders of that force. And king Virata, surrounded by an Akshawhini of troops and accompanied by his brothers and sons, marched in their rear, protecting them from behind. The two sons of Madri, both endued with great effulgence, became the protectors of Bhima's wheels; while the (five) sons of Draupadi and the son of Subhadra all endued with great activity, protected (Bhima) from behind. And that mighty car-warrior, Dhrishtadyumna, the prince of Panchala, with those bravest of combatants and the foremost of car-warriors, viz., the Prabhadrakas, protected those princes from behind. And behind him was Sikhandin who (in his turn) was protected by Arjuna, and who, O bull of Bharata's race, advanced with concentrated attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of mighty strength; and the two princes of Panchala, viz., Yudhamanyu and Uttamaujas, became protectors of Arjuna's wheels, along with the Kekaya brothers, and Dhrishtaketu, and Chekitana of great valour--This Bhimasena, wielding his mace made of the hardest metal, and moving (on the field of battle) with fierce speed, can dry up the very ocean. And there also stay, with their counsellors looking on him. O king, the children 2 of Dhritarashtra.--Even this, O monarch, was what Vibhatsu said, pointing out the mighty Bhimasena (to Yudhishthira). 3 And while Partha was saying so, all the troops, O Bharata, worshipped him on the field of battle with gratulatory words. King Yudhishthira, the son of Kunti, took up his position in the centre of his army, surrounded by huge and furious elephants resembling moving hills. The high-souled Yajnasena, the king of the Panchalas, endued with great prowess, stationed himself behind Virata with an Akshauhini of troops for the sake of the Pandavas. And on the cars of those kings, O monarch, were tall standards bearing diverse devices, decked with excellent ornaments of gold, and endued with the effulgence of the Sun and the Moon. Causing
p. 43
those kings to move and make space for him, that mighty car-warrior Dhrishtadyumna, accompanied by his brothers and sons protected Yudhishthira from behind. Transcending the huge standards on all the cars on thy side and that of the enemy, was the one gigantic ape on Arjuna's car. Foot-soldiers, by many hundreds of thousands, and armed with swords, spears, and scimitars, proceeded ahead for protecting Bhimasena. And ten thousand elephants with (temporal) juice trickling down their cheek and mouth, and resembling (on that account) showering clouds, 1 endued with great courage, blazing with golden armour, huge hills, costly, and emitting the fragrance of lotuses, followed the king behind like moving mountains. 2 And the high-souled and invincible Bhimasena, whirling his fierce mace that resembled a parigha 3 seemed to crush the large army (of thy son). Incapable of being looked at like the Sun himself, and scorching as it were, the hostile army (like fire), none of the combatants could bear to even look at him from any neat point. And this array, fearless and having its face turned towards all sides called Vajra, having bows for its lightning sign, 4 and extremely fierce, was protected by the wielder of Gandiva. Disposing their troops in this counter-array against thy army, the Pandavas waited for battle. And protected by the Pandavas, that array became invincible in the world of men.
"'And as (both) the armies stood at dawn of day waiting for sunrise, a wind began to blow with drops of water (falling), and although there were no clouds, the roll of thunder was heard. And dry winds began to blow all around, bearing a shower of pointed pebbles along the ground. And as thick dust arose, covering the world with darkness. And large meteors began to fall east-wards, O bull of Bharata's race, and striking against the rising Sun, broke in fragments with loud noise. When the troops stood arrayed, O bull of Bharata's race, the Sun rose divested of splendour, and the Earth trembled with a loud sound, and cracked in many places, O chief of the Bharatas, with loud noise. And the roll of thunder, O king, was heard frequently on all sides. So thick was the dust that arose that nothing could be seen. And the tall standards (of the combatants), furnished with strings of bells, decked with golden ornaments, garlands of flowers, and rich drapery, graced with banners and resembling the Sun in splendour, being suddenly shaken by the wind, gave a loud
p. 44
jingling noise like that of a forest of palmyra trees (when moved by the wind). It was thus that those tigers among men, the sons of Pandu, ever taking delight in battle, stood having disposed their troops in counter-array against the army of thy son, and sucking as it were, the marrow, O bull of Bharata's race, of our warriors, and casting their eyes on Bhimasena stationed at their head, mace in hand."

Book 6
Chapter 20

1 [dhṛ]
      sūryodaye saṃjaya ke nu pūrvaṃ; yuyutsavo hṛṣyamāṇā ivāsan
      māmakā vā bhīṣma netrāḥ samīke; pāṇḍavā vā bhīma netrās tadānīm
  2 keṣāṃ jaghanyau somasūryau sa vāyū; keṣāṃ senāṃ śvāpadā vyābhaṣanta
      keṣāṃ yūnāṃ mukhavarṇāḥ prasannāḥ; sarvaṃ hy etad brūhi tattvaṃ yathāvat
  3 [s]
      ubhe sene tulyam ivopayāte; ubhe vyūhe hṛṣṭarūpe narendra
      ubhe citre vanarāji prakāśe; tathaivobhe nāgarathāśvapūrṇe
  4 ubhe sene bṛhatī bhīmarūpe; tathaivobhe bhārata durviṣahye
      tathaivobhe svargajayāya sṛṣṭe; tathā hy ubhe satpuruṣārya gupte
  5 paścān mukhāḥ kuravo dhārtarāṣṭrāḥ; sthitāḥ pārthāḥ prāṅmukhā yotsyamānāḥ
      daityendra seneva ca kauravāṇāṃ; devendra seneva ca pāṇḍavānām
  6 śukro vāyuḥ pṛṣṭhataḥ pāṇḍavānāṃ; dhārtarāṣṭrāñ śvāpadā vyābhaṣanta
      gajendrāṇāṃ madagandhāṃś ca tīvrān; na sehire tava putrasya nāgāḥ
  7 duryodhano hastinaṃ padmavarṇaṃ; suvarṇakakṣyaṃ jātibalaṃ prabhinnam
      samāsthito madhyagataḥ kurūṇāṃ; saṃstūyamāno bandibhir māgadhaiś ca
  8 candraprabhaṃ śvetam asyātapatraṃ; sauvarṇī srag bhrājate cottamāṅge
      taṃ sarvataḥ śakuniḥ pārvatīyaiḥ; sārdhaṃ gāndhāraiḥ pāti gāndhārarājaḥ
  9 bhīṣmo 'grataḥ sarvasainyasya vṛddhaḥ; śvetac chatraḥ śvetadhanuḥ sa śaṅkhaḥ
      śvetoṣṇīṣaḥ pāṇḍureṇa dhvajena; śvetair aśvaiḥ śvetaśailaprakāśaḥ
  10 tasya sainyaṃ dhārtarāṣṭrāś ca sarve; bāhlīkānām ekadeśaḥ śalaś ca
     ye cāmbaṣṭhāḥ kṣatriyā ye ca sindhau; tathā sauvīrāḥ pañca nadāś ca śūrāḥ
 11 śoṇair hayai rukmaratho mahātmā; droṇo mahābāhur adīnasattvaḥ
     āste guruḥ prayaśāḥ sarvarājñāṃ; paścāc camūm indra ivābhirakṣan
 12 vārddhakṣatriḥ sarvasainyasya madhye; bhūriśravāḥ purumitro jayaś ca
     śālvā matsyāḥ kekayāś cāpi sarve; gajānīkair bhrātaro yotsyamānāḥ
 13 śāradvataś cottaradhūr mahātmā; maheṣvāso gautamaś citrayodhī
     śakaiḥ kirātair yavanaiḥ pahlavaiś ca; sārdhaṃ camūm uttarato 'bhipāti
 14 mahārathair andhakavṛṣṇibhojaiḥ; saurāṣṭrakair nairṛtair āttaśastraiḥ
     bṛhadbalaḥ kṛtavarmābhigupto; balaṃ tvadīyaṃ dakṣiṇato 'bhipāti
 15 saṃśaptakānām ayutaṃ rathānāṃ; mṛtyur jayo vārjunasyeti sṛṣṭāḥ
     yenārjunas tena rājan kṛtāstrāḥ; prayātā vai te trigartāś ca śūrāḥ
 16 sāgraṃ śatasahasraṃ tu nāgānāṃ tava bhārata
     nāge nāge rathaśataṃ śataṃ cāśvā rathe rathe
 17 aśve 'śve daśa dhānuṣkā dhānuṣke daśa carmiṇaḥ
     evaṃ vyūḍhāny anīkāni bhīṣmeṇa tava bhārata
 18 avyūhan mānuṣaṃ vyūhaṃ daivaṃ gāndharvam āsuram
     divase divase prāpte bhīṣmaḥ śāṃtanavo 'graṇīḥ
 19 mahārathaughavipulaḥ samudra iva parvaṇi
     bhīṣmeṇa dhārtarāṣṭrāṇāṃ vyūhaḥ pratyaṅmukho yudhi
 20 anantarūpā dhvajinī tvadīyā; narendra bhīmā na tu pāṇḍavānām
     tāṃ tv eva manye bṛhatīṃ duṣpradhṛṣyāṃ; yasyā netārau keśavaś cārjunaś ca

SECTION XX

Dhritarashtra said,--"When the Sun rose, O Sanjaya, of my army led by Bhishma and the Pandava army led by Bhima, which first cheerfully approached the other, desirous of fight? To which side were the Sun, the Moon and the wind hostile, and against whom did the beasts of prey utter inauspicious sounds? Who were those young men, the complexions of whose faces were cheerful? Tell me all these truly and duly."
Sanjaya said,--"Both armies, when arrayed, were equally joyful, O king. Both armies looked equally beautiful, assuming the aspect of blossoming woods, and both armies were full of elephants, cars and horses. Both armies were vast and terrible in aspect; and so also, O Bharata, none of them could bear the other. Both of them were arrayed for conquering the very heavens, and both of them consisted of excellent persons. The Kauravas belonging to the Dhritarashtra party stood facing the west, while the Parthas stood facing the east, addrest for fight. The troops of the Kauravas looked like the army of the chief of the Danavas, while that of the Pandavas looked like the army of the celestials. The wind began to blow from behind the Pandavas (against the face of the Dhartarashtras), and the beasts of prey began to yell against the Dhartarashtras. The elephants belonging to thy sons could not bear the strong odour of the temporal juice emitted by the huge elephants (of the Pandavas). And Duryodhana rode on an elephant of the complexion of the lotus, with rent temples, graced with a golden Kaksha (on its back), and cased in an armour of steel net-work. And he was in the very centre of the Kurus and was adored by eulogists and bards. And a white umbrella of lunar effulgence was held over his head graced with a golden chain. Him Sakuni, the ruler of the Gandharas, followed with mountaineers of Gandhara placed all around. And the venerable Bhishma was at the head of all the troops, with a white umbrella held over his head, armed with bow and sword, with a white headgear, with a white banner (on his car), and with white steeds (yoked thereto), and altogether looking like a white mountain. In Bhishma's division were all the sons of Dhritarashtra, and also Sala who was a countryman of the Valhikas, and also all those Kshatriyas called Amvastas, and those called Sindhus, and those also that are called Sauviras, and the heroic dwellers
p. 45
of the country of the five rivers. And on a golden car unto which were yoked red steeds, the high-souled Drona, bow in hand and with never-failing heart, the preceptor of almost all the kings, remained behind all the troops, protecting them like Indra. And Saradwat's son, that fighter in the van, 1 that high-souled and mighty bowman, called also Gautama, conversant with all modes of warfare, accompanied by the Sakas, the Kiratas, the Yavanas, and the Pahlavas, took up his position at the northern point of the army. That large force which was well protected by mighty car-warriors of the Vrishni and the Bhoja races, as also by the warriors of Surashtra well-armed and well-acquainted with the uses of weapons, and which was led by Kritavarman, proceeded towards the south of the army. Ten thousand cars of the Samasaptakas who were created for either the death or the fame of Arjuna, and who, accomplished in arms, intended to follow Arjuna at his heels 2 all went out as also the brave Trigartas. In thy army, O Bharata, were a thousand elephants of the foremost fighting powers. Unto each elephant was assigned a century of cars; unto each car, a hundred horsemen; unto each horseman, ten bowmen; and unto each bowman ten combatants armed with sword and shield. Thus, O Bharata, were thy divisions arrayed by Bhishma. Thy generalissimo Bhishma, the son of Santanu, as each day dawned, sometimes disposed thy troops in the human army, sometimes in the celestial, sometimes in the Gandharva, and sometimes in the Asura. Thronged with a large number of Maharathas, and roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma, stood facing the west for battle. Illimitable as thy army was, O ruler of men, it looked terrible; but the army of the Pandavas, although it was not such (in number), yet seemed to me to be very large and invincible since Kesava and Arjuna were its leader."

Book 6
Chapter 21

 1 [s]
      bṛhatīṃ dhārtarāṣṭrāṇāṃ dṛṣṭvā senāṃ samudyatām
      viṣādam agamad rājā kuntīputro yudhiṣṭhiraḥ
  2 vyūhaṃ bhīṣmeṇa cābhedyaṃ kalpitaṃ prekṣya pāṇḍavaḥ
      abhedyam iva saṃprekṣya viṣaṇṇo 'rjunam abravīt
  3 dhanaṃjaya kathaṃ śakyam asmābhir yoddhum āhave
      dhārtarāṣṭrair mahābāho yeṣāṃ yoddhā pitāmahaḥ
  4 akṣobhyo 'yam abhedyaś ca bhīṣmeṇāmitrakarśinā
      kalpitaḥ śāstradṛṣṭena vidhinā bhūri tejasā
  5 te vayaṃ saṃśayaṃ prāptāḥ sa sainyāḥ śatrukarśana
      katham asmān mahāvyūhād udyānaṃ no bhaviṣyati
  6 athārjuno 'bravīt pārthaṃ yudhiṣṭhiram amitrahā
      viṣaṇṇam abhisaṃprekṣya tava rājann anīkinām
  7 prajñayābhyadhikāñ śūrān guṇayuktān bahūn api
      jayanty alpatarā yena tan nibodha viśāṃ pate
  8 tat tu te kāraṇaṃ rājan pravakṣyāmy anasūyave
      nāradas tam ṛṣir veda bhīṣmadroṇau ca pāṇḍava
  9 etam evārtham āśritya yuddhe devāsure 'bravīt
      pitāmahaḥ kila purā mahendrādīn divaukasaḥ
  10 na tathā balavīryābhyāṃ vijayante jigīṣavaḥ
     yathāsatyānṛśaṃsyābhyāṃ dharmeṇaivodyamena ca
 11 tyaktvādharmaṃ ca lobhaṃ ca mohaṃ codyamam āsthitāḥ
     yudhyadhvam anahaṃkārā yato dharmas tato jayaḥ
 12 evaṃ rājan vijānīhi dhruvo 'smākaṃ raṇe jayaḥ
     yathā me nāradaḥ prāha yataḥ kṛṣṇas tato jayaḥ
 13 guṇabhūto jayaḥ kṛṣṇe pṛṣṭhato 'nveti mādhavam
     anyathā vijayaś cāsya saṃnatiś cāparo guṇaḥ
 14 ananta tejā govindaḥ śatrupūgeṣu nirvyathaḥ
     puruṣaḥ sanātanatamo yataḥ kṛṣṇas tato jayaḥ
 15 purā hy eṣa harir bhūtvā vaikuṇṭho 'kuṇṭhasāyakaḥ
     surāsurān avasphūrjann abravīt ke jayantv iti
 16 anu kṛṣṇaṃ jayemeti yair uktaṃ tatra tair jitam
     tatprasādād dhi trailokyaṃ prāptaṃ śakrādibhiḥ suraiḥ
 17 tasya te na vyathāṃ kāṃ cid iha paśyāmi bhārata
     yasya te jayam āśāste viśvabhuk tridaśeśvaraḥ

SECTION XXI

Sanjaya said,--"Beholding the vast Dhartarashtra army ready for battle, king Yudhisthira, the son of Kunti, gave way to grief. Seeing that impenetrable array formed by Bhishma and regarding it as really impenetrable, the king became pale and addressed Arjuna, saying,--O, mighty-armed Dhananjaya, how shall we be able to fight in battle with the Dhartarashtras who have the Grandsire for their (chief) combatant? Immovable and impenetrable is this array that hath been designed, according to the rules laid down in the scriptures, by that grinder of foes, Bhishma,
p. 46
of transcendent glory. With our troops we have become doubtful (of success), O grinder of foes. How, indeed, will victory be ours in the face of this mighty array?'--Thus addressed, that slayer of foes Arjuna answered Yudhisthira, the son of Pritha, who had been plunged into grief at sight, O king, of thy army, in these words,--Hear, O king, how soldiers that are few in number may vanquish the many that are possessed of every quality. Thou art without malice; I shall, therefore, tell thee means, O king. The Rishi Narada knows it, as also both Bhishma and Drona. Referring to this means, the Grandsire himself in days of old on the occasion of the battle between the Gods and the Asuras said unto Indra and the other celestials.--They that are desirous of victory do not conquer by might and energy so much as by truth, compassion, righteousness and energy. 1 Discriminating then between righteousness, and unrighteousness, and understanding what is meant by covetousness and having recourse to exertion fight without arrogance, for victory is there where righteousness is.--For this know, O king, that to us victory is certain in (this) battle. Indeed, as Narada said,--There is victory where Krishna is.--Victory is inherent to Krishna. Indeed, it followeth Madhava. And as victory is one of its attributes, so humility is his another attribute. Govinda is possessed of energy that is infinite. Even in the midst of immeasurable foes he is without pain. He is the most eternal of male beings. And there victory is where Krishna is. Even he, indestructible and of weapons incapable of being baffled, appearing as Hari in olden days, said in a loud voice unto the Gods and the Asuras,--Who amongst you would be victorious?--Even the conquered who said.--With Krishna in the front we will conquer. 2--And it was through Hari's grace that the three worlds were obtained by the gods headed by Sakra. I do not, therefore, behold the slightest cause of sorrow in thee, thee that hast the Sovereign of the Universe and the Lord himself of the celestials for wishing victory to thyself."

---

Footnotes

45:1 The word is Uttaradhus which seems to be very doubtful.
45:2 Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha rightly explains. The meaning is--"who would be there where Arjuna would be."
46:1 The Bengal texts read Dharmenikena chanagha which is evidently faulty, remembering that the words are Brahman's to Indra and the celestials. The Bombay reading is Dharmenaivodyamena cha which I have adopted.
46:2 The sense is that they, viz., the gods, who accepted Krishna's lead, or selected him for their leader, became victorious. The Bengal reading is evidently superior, viz., Anu Krishna literally "behind Krishna," i.e., "with Krishna in the front, or "with Krishna as a leader." The Bombay reading is Katham Krishna. If this were adopted, the meaning would be, "How O Krishna, shall we conquer?" I do not understand how victory should be theirs who answered in this way. Of course, the answer implies modesty. But modesty is not the sole requisite of victory, nor is modesty inculcated here as the chief means of victory.

Book 6
Chapter 22

1 [s]
      tato yudhiṣṭhiro rājā svāṃ senāṃ samacodayat
      prativyūhann anīkāni bhīṣmasya bharatarṣabha
  2 yathoddiṣṭāny anīkāni pratyavyūhanta pāṇḍavāḥ
      svargaṃ param abhīpsantaḥ suyuddhena kurūdvahāḥ
  3 madhye śikhaṇḍino 'nīkaṃ rakṣitaṃ savyasācinā
      dhṛṣṭadyumnasya ca svayaṃ bhīṣmeṇa paripālitam
  4 anīkaṃ dakṣiṇaṃ rājan yuyudhānena pālitam
      śrīmatā sātvatāgryeṇa śakreṇeva dhanuṣmatā
  5 mahendra yānapratimaṃ rathaṃ tu; sopaskaraṃ hāṭakaratnacitram
      yudhiṣṭhiraḥ kāñcanabhāṇḍa yoktraṃ; samāsthito nāgakulasya madhye
  6 samucchritaṃ dāntaśalākam asya; supāṇḍuraṃ chatram atīva bhāti
      pradakṣiṇaṃ cainam upācaranti; maharṣayaḥ saṃstutibhir narendram
  7 purohitāḥ śatruvadhaṃ vadanto; maharṣivṛddhāḥ śrutavanta eva
      japyaiś ca mantraiś ca tathauṣadhībhiḥ; samantataḥ svasty ayanaṃ pracakruḥ
  8 tataḥ sa vastrāṇi tathaiva gāś ca; phalāni puṣpāṇi tathaiva niṣkān
      kurūttamo brāhmaṇa sān mahātmā; kurvan yayau śakra ivāmarebhyaḥ
  9 sahasrasūryaḥ śatakiṅkiṇīkaḥ; parārdhya jāmbūnadahemacitraḥ
      ratho 'rjunasyāgnir ivārci mālī; vibhrājate śvetahayaḥ sucakraḥ
  10 tam āsthitaḥ keśava saṃgṛhītaṃ; kapidhvajaṃ gāṇḍivabāṇahastaḥ
     dhanurdharo yasya samaḥ pṛthivyāṃ; na vidyate no bhavitā vā kadā cit
 11 udvartayiṣyaṃs tava putra senām; atīva raudraṃ sa bibharti rūpam
     anāyudho yaḥ subhujo bhujābhyāṃ; narāśvanāgān yudhi bhasma kuryāt
 12 sa bhīmasenaḥ sahito yamābhyāṃ; vṛkodaro vīra rathasya goptā
     taṃ prekṣya mattarṣabha siṃhakhelaṃ; loke mahendrapratimānakalpam
 13 samīkṣya senāgragataṃ durāsadaṃ; pravivyathuḥ paṅkagatā ivoṣṭrāḥ
     vṛkodaraṃ vāraṇarājadarpaṃ; yodhās tvadīyā bhayavighna sattvāḥ
 14 anīkamadhye tiṣṭhantaṃ rājaputraṃ durāsadam
     abravīd bharataśreṣṭhaṃ guḍākeśaṃ janārdanaḥ
 15 [vā]
     ya eṣa goptā pratapan balastho; yo naḥ senāṃ siṃha ivekṣate ca
     sa eṣa bhīṣmaḥ kuruvaṃśaketur; yenāhṛtās triṃśato vājimedhāḥ
 16 etāny anīkāni mahānubhāvaṃ; gūhanti meghā iva gharmaraśmim
     etāni hatvā puruṣapravīra; kāṅkṣasva yuddhaṃ bharatarṣabheṇa
 17 [dhṛ]
     keṣāṃ prahṛṣṭās tatrāgre yodhā yudhyanti saṃjaya
     udagramanasaḥ ke 'tra ke vā dīnā vicetasaḥ
 18 ke pūrvaṃ prāharaṃs tatra yuddhe hṛdayakampane
     māmakāḥ pāṇḍavānāṃ vā tan mamācakṣva saṃjaya
 19 kasya senā samudaye gandhamālyasamudbhavaḥ
     vācaḥ pradakṣiṇāś caiva yodhānām abhigarjatām
 20 [s]
     ubhayoḥ senayos tatra yodhā jahṛṣire mudā
     srag dhūpapānagandhānām ubhayatra samudbhavaḥ
 21 saṃhatānām anīkānāṃ vyūḍhānāṃ bharatarṣabha
     saṃsarpatām udīrṇānāṃ vimardaḥ sumahān abhūt
 22 vāditraśabdas tumulaḥ śaṅkhabherī vimiśritaḥ
     kuñjarāṇāṃ ca nadatāṃ sainyānāṃ ca prahṛṣyatām

SECTION XXII

Sanjaya said,--"Then, O bull of Bharata's race, king Yudhishthira, disposing his own troops in counter array against the divisions of Bhishma, urged them on, saying,--'The Pandavas have now disposed their forces in counter array agreeably to what is laid down (in the scriptures). Ye sinless ones, fight fairly, desirous of (entering) the highest heaven'.--In the centre (of the Pandava army) was Sikhandin and his troops, protected by Arjuna. And Dhristadyumna moved in the van, protected by Bhima. The southern division (of the Pandava army) was protected. O king, by that mighty bowman, the handsome Yuyudhana, that foremost combatant of the Satwata race, resembling Indra himself. Yudhisthira was stationed on a car that was worthy of bearing Mahendra himself, adorned with an excellent standard, variegated with gold and gems, and furnished with golden traces (for the steeds), in the midst of his elephant divisions. 1 His pure white umbrella with ivory handle, raised over his head, looked exceedingly beautiful; and many great Rishis walked around the king 2 uttering words in his praise. And many priests, and regenerate Rishis and Siddhas, uttering hymns in his praise 3 wished him, as they walked around, the destructions of his enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse propitiatory ceremonies. That high-souled chief of the Kurus, then giving away unto the Brahmanas kine and fruits and flowers and golden coins along with cloths 4 proceeded like Sakra, the chief of the celestials. The car of Arjuna, furnished with a hundred bells, decked with Jamvunada gold of the best kind, endued with excellent wheels, possessed of the effulgence of fire, and unto which were yoked white steeds, looked exceedingly brilliant like a thousand suns. 5 And on that ape-bannered car the reins of which were held by Kesava, stood Arjuna with Gandiva and arrows in hand--a bowman whose peer exists not on earth, nor ever will. 6 For crushing thy sons' troops he who assumeth the most awful form,--who, divested of weapons, with only
p. 48
his bare hands, poundeth to dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise called Vrikodara, accompanied by the twins, became the protector of the heroic car-warriors (of the Pandava) army. Like unto a furious prince of lions of sportive gait, or like the great Indra himself with (earthly) body on the Earth, beholding that invincible Vrikodara, like unto a proud leader of an elephantine herd, stationed in the van (of the army), the warriors on thy side, their strength weakened by fear, began to tremble like elephants sunk in mire.
"Unto that invincible prince Gudakesa staying in the midst of his troops, Janardana, O chief of Bharata's race, said--He, who scorching us with his wrath, stayeth in the midst of his forces, he, who will attack our troops like a lion, he, who performed three hundred horse-sacrifices,--that banner of Kuru's race, that Bhishma,--stayeth yonder! Yon ranks around him on all sides great warriors like the clouds shrouding the bright luminary. O foremost of men, slaying yon troops, seek battle with yonder bull of Bharata's race."

Book 6
Chapter 23

 1 dhṛtarāṣṭra uvāca
      dharmakṣetre kurukṣetre samavetā yuyutsavaḥ
      māmakāḥ pāṇḍavāś caiva kim akurvata saṃjaya
  2 saṃjaya uvāca
      dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanas tadā
      ācāryam upasaṃgamya rājā vacanam abravīt
  3 paśyaitāṃ pāṇḍuputrāṇām ācārya mahatīṃ camūm
      vyūḍhāṃ drupadaputreṇa tava śiṣyeṇa dhīmatā
  4 atra śūrā maheṣvāsā bhīmārjunasamā yudhi
      yuyudhāno virāṭaś ca drupadaś ca mahārathaḥ
  5 dhṛṣṭaketuś cekitānaḥ kāśirājaś ca vīryavān
      purujit kuntibhojaś ca śaibyaś ca narapuṃgavaḥ
  6 yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān
      saubhadro draupadeyāś ca sarva eva mahārathāḥ
  7 asmākaṃ tu viśiṣṭā ye tān nibodha dvijottama
      nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi te
  8 bhavān bhīṣmaś ca karṇaś ca kṛpaś ca samitiṃjayaḥ
      aśvatthāmā vikarṇaś ca saumadattir jayadrathaḥ
  9 anye ca bahavaḥ śūrā madarthe tyaktajīvitāḥ
      nānāśastrapraharaṇāḥ sarve yuddhaviśāradāḥ
  10 aparyāptaṃ tad asmākaṃ balaṃ bhīṣmābhirakṣitam
     paryāptaṃ tv idam eteṣāṃ balaṃ bhīmābhirakṣitam
 11 ayaneṣu ca sarveṣu yathābhāgam avasthitāḥ
     bhīṣmam evābhirakṣantu bhavantaḥ sarva eva hi
 12 tasya saṃjanayan harṣaṃ kuruvṛddhaḥ pitāmahaḥ
     siṃhanādaṃ vinadyoccaiḥ śaṅkhaṃ dadhmau pratāpavān
 13 tataḥ śaṅkhāś ca bheryaś ca paṇavānakagomukhāḥ
     sahasaivābhyahanyanta sa śabdas tumulo 'bhavat
 14 tataḥ śvetair hayair yukte mahati syandane sthitau
     mādhavaḥ pāṇḍavaś caiva divyau śaṅkhau pradadhmatuḥ
 15 pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanaṃjayaḥ
     pauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vṛkodaraḥ
 16 anantavijayaṃ rājā kuntīputro yudhiṣṭhiraḥ
     nakulaḥ sahadevaś ca sughoṣamaṇipuṣpakau
 17 kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahārathaḥ
     dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ
 18 drupado draupadeyāś ca sarvaśaḥ pṛthivīpate
     saubhadraś ca mahābāhuḥ śaṅkhān dadhmuḥ pṛthak pṛthak
 19 sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat
     nabhaś ca pṛthivīṃ caiva tumulo vyanunādayan
 20 atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ
     pravṛtte śastrasaṃpāte dhanur udyamya pāṇḍavaḥ
 21 hṛṣīkeśaṃ tadā vākyam idam āha mahīpate
     senayor ubhayor madhye rathaṃ sthāpaya me 'cyuta
 22 yāvad etān nirīkṣe 'haṃ yoddhukāmān avasthitān
     kair mayā saha yoddhavyam asmin raṇasamudyame
 23 yotsyamānān avekṣe 'haṃ ya ete 'tra samāgatāḥ
     dhārtarāṣṭrasya durbuddher yuddhe priyacikīrṣavaḥ
 24 evam ukto hṛṣīkeśo guḍākeśena bhārata
     senayor ubhayor madhye sthāpayitvā rathottamam
 25 bhīṣmadroṇapramukhataḥ sarveṣāṃ ca mahīkṣitām
     uvāca pārtha paśyaitān samavetān kurūn iti
 26 tatrāpaśyat sthitān pārthaḥ pitṝn atha pitāmahān
     ācāryān mātulān bhrātṝn putrān pautrān sakhīṃs tathā
 27 śvaśurān suhṛdaś caiva senayor ubhayor api
     tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān
 28 kṛpayā parayāviṣṭo viṣīdann idam abravīt
     dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam
 29 sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati
     vepathuś ca śarīre me romaharṣaś ca jāyate
 30 gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate
     na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ
 31 nimittāni ca paśyāmi viparītāni keśava
     na ca śreyo 'nupaśyāmi hatvā svajanam āhave
 32 na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca
     kiṃ no rājyena govinda kiṃ bhogair jīvitena vā
 33 yeṣām arthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca
     ta ime 'vasthitā yuddhe prāṇāṃs tyaktvā dhanāni ca
 34 ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ
     mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṃbandhinas tathā
 35 etān na hantum icchāmi ghnato 'pi madhusūdana
     api trailokyarājyasya hetoḥ kiṃ nu mahīkṛte
 36 nihatya dhārtarāṣṭrān naḥ kā prītiḥ syāj janārdana
     pāpam evāśrayed asmān hatvaitān ātatāyinaḥ
 37 tasmān nārhā vayaṃ hantuṃ dhārtarāṣṭrān svabāndhavān
     svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava
 38 yady apy ete na paśyanti lobhopahatacetasaḥ
     kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam
 39 kathaṃ na jñeyam asmābhiḥ pāpād asmān nivartitum
     kulakṣayakṛtaṃ doṣaṃ prapaśyadbhir janārdana
 40 kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ
     dharme naṣṭe kulaṃ kṛtsnam adharmo 'bhibhavaty uta
 41 adharmābhibhavāt kṛṣṇa praduṣyanti kulastriyaḥ
     strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṃkaraḥ
 42 saṃkaro narakāyaiva kulaghnānāṃ kulasya ca
     patanti pitaro hy eṣāṃ luptapiṇḍodakakriyāḥ
 43 doṣair etaiḥ kulaghnānāṃ varṇasaṃkarakārakaiḥ
     utsādyante jātidharmāḥ kuladharmāś ca śāśvatāḥ
 44 utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana
     narake niyataṃ vāso bhavatīty anuśuśruma
 45 aho bata mahat pāpaṃ kartuṃ vyavasitā vayam
     yad rājyasukhalobhena hantuṃ svajanam udyatāḥ
 46 yadi mām apratīkāram aśastraṃ śastrapāṇayaḥ
     dhārtarāṣṭrā raṇe hanyus tan me kṣemataraṃ bhavet
 47 evam uktvārjunaḥ saṃkhye rathopastha upāviśat
     visṛjya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ

SECTION XXIII

Sanjaya said,--"Beholding the Dhartarashtra army approach for fight, Krishna said these words for Arjuna's benefit."
"The holy one said,--'Cleansing thyself, O mighty-armed one, utter on the eve of the battle thy hymn to Durga for (compassing) the defeat of the foe."
Sanjaya continued.--Thus addressed on the eve of battle by Vasudeva endued with great intelligence, Pritha's son Arjuna, alighting from his car, said the following hymn with joined hands.
"Arjuna said,--'I bow to thee, O leader of Yogins, O thou that art identical with Brahman, O thou that dwellest in the forest of Mandara, O thou that art freed from decrepitude and decay, O Kali, O wife of Kapala, O thou that art of a black and tawny hue, I bow to thee. O bringer of benefits to thy devotees, I bow to thee, O Mahakali, O wife of the universal destroyer, I bow to thee. O proud one, O thou that rescuest from dangers, O thou that art endued with every auspicious attribute. O thou that art sprung from the Kata race, O thou that deservest the most regardful worship, O fierce one, O giver of victory, O victory's self, O thou that bearest a banner of peacock plumes, O thou that art decked with every ornament, O thou that bearest an awful spear, O thou that holdest a sword and shield, O thou that art the younger sister of the chief of cow-herds, O eldest one, O thou that wert born in the race of the cowherd Nanda! O thou that art always fond of buffalo's blood, O thou that wert born in the race of Kusika, O thou that art dressed in yellow robes, O thou that
p. 49
hadst devoured Asuras assuming the face of a wolf 1, I bow to thee that art fond of battle! O Uma, 2 Sakambhari, O thou that art white in hue, O thou that art black in hue, O thou that hast slain the Asura Kaitabha, O thou that art yellow-eyed, O thou that art diverse-eyed, O thou of eyes that have the colour of smoke, I bow to thee. O thou that art the Vedas, the Srutis, and the highest virtue, O thou that art propitious to Brahmanas engaged in sacrifice, O thou that hast a knowledge of the past, thou that art ever present in the sacred abodes erected to thee in cities of Jamvudwipa, I bow to thee. Thou art the science of Brahma among sciences, and thou that art that sleep of creatures from which there is no waking. O mother of Skanda, O thou that possessest the six (highest) attributes, O Durga, O thou that dwellest in accessible regions, thou art described as Swaha, and Swadha, 3 as Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas, and as the science of Vedanta. With inner soul cleansed, I praise thee. O great goddess, let victory always attend me through thy grace on the field of battle. In inaccessible regions, where there is fear, in places of difficulty, in the abodes of thy worshippers and in the nether regions (Patala), thou always dwellest. Thou always defeatest the Danavas. Thou art the unconsciousness, the sleep, the illusion, the modesty, the beauty of (all creatures). Thou art the twilight, thou art the day, thou art Savitri, and thou art the mother. Thou art contentment, thou art growth, thou art light. It is thou that supportest the Sun and the Moon and that makes them shine. Thou art the prosperity of those that are prosperous. The Siddhas and the Charanas behold thee in contemplation. 4'"
Sanjaya continued,--Understanding (the measure of) Partha's devotion, Durga who is always graciously inclined towards mankind, appeared in the firmament and in the presence of Govinda, said these words.
'"The goddess said,--'Within a short time thou shalt conquer thy foes, O Pandava. O invincible one, thou hast Narayana (again) for aiding thee. Thou art incapable of being defeated by foes, even by the wielder of the thunderbolt himself.'
'"Having said this, the boon-giving goddess disappeared soon. The son of Kunti, however, obtaining that boon, regarded himself as successful, and the son of Pritha then mounted his own excellent car. And then Krishna and Arjuna, seated on the same car, blew their celestial conches. The man that recites this hymn rising at dawn, hath no fear any time from
p. 50
[paragraph continues] Yakshas, Rakshasas, and Pisachas. He can have no enemies; he hath no fear, from snakes and all animals that have fangs and teeth, as also from kings. He is sure to be victorious in all disputes, and if bound, he is freed from his bonds. He is sure to get over all difficulties, is freed from thieves, is ever victorious in battle and winneth the goddess of prosperity for ever. With health and strength, he liveth for a hundred years.
"I have known all this through the grace of Vyasa endued with great wisdom. Thy wicked sons, however, all entangled in the meshes of death, do not, from ignorance, know them to be Nara and Narayana. Nor do they, entangled in the meshes of death, know that the hour of this kingdom hath arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all prevented thy son. But he did not accept their words. There where righteousness is, there are glory and beauty. There where modesty is, there are prosperity and intelligence. There where righteousness is, there is Krishna; and there where Krishna is, there is victory."

Book 6
Chapter 24

1 saṃjaya uvāca
      taṃ tathā kṛpayāviṣṭam aśrupūrṇākulekṣaṇam
      viṣīdantam idaṃ vākyam uvāca madhusūdanaḥ
  2 śrībhagavān uvāca
      kutas tvā kaśmalam idaṃ viṣame samupasthitam
      anāryajuṣṭam asvargyam akīrtikaram arjuna
  3 klaibyaṃ mā sma gamaḥ pārtha naitat tvayy upapadyate
      kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha paraṃtapa
  4 arjuna uvāca
      kathaṃ bhīṣmam ahaṃ saṃkhye droṇaṃ ca madhusūdana
      iṣubhiḥ pratiyotsyāmi pūjārhāv arisūdana
  5 gurūn ahatvā hi mahānubhāvāñ; śreyo bhoktuṃ bhaikṣyam apīha loke
      hatvārthakāmāṃs tu gurūn ihaiva; bhuñjīya bhogān rudhirapradigdhān
  6 na caitad vidmaḥ kataran no garīyo; yad vā jayema yadi vā no jayeyuḥ
      yān eva hatvā na jijīviṣāmas; te 'vasthitāḥ pramukhe dhārtarāṣṭrāḥ
  7 kārpaṇyadoṣopahatasvabhāvaḥ; pṛcchāmi tvāṃ dharmasaṃmūḍhacetāḥ
      yac chreyaḥ syān niścitaṃ brūhi tan me; śiṣyas te 'haṃ śādhi māṃ tvāṃ prapannam
  8 na hi prapaśyāmi mamāpanudyād; yac chokam ucchoṣaṇam indriyāṇām
      avāpya bhūmāv asapatnam ṛddhaṃ; rājyaṃ surāṇām api cādhipatyam
  9 saṃjaya uvāca
      evam uktvā hṛṣīkeśaṃ guḍākeśaḥ paraṃtapaḥ
      na yotsya iti govindam uktvā tūṣṇīṃ babhūva ha
  10 tam uvāca hṛṣīkeśaḥ prahasann iva bhārata
     senayor ubhayor madhye viṣīdantam idaṃ vacaḥ
 11 śrībhagavān uvāca
     aśocyān anvaśocas tvaṃ prajñāvādāṃś ca bhāṣase
     gatāsūn agatāsūṃś ca nānuśocanti paṇḍitāḥ
 12 na tv evāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ
     na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param
 13 dehino 'smin yathā dehe kaumāraṃ yauvanaṃ jarā
     tathā dehāntaraprāptir dhīras tatra na muhyati
 14 mātrāsparśās tu kaunteya śītoṣṇasukhaduḥkhadāḥ
     āgamāpāyino 'nityās tāṃs titikṣasva bhārata
 15 yaṃ hi na vyathayanty ete puruṣaṃ puruṣarṣabha
     samaduḥkhasukhaṃ dhīraṃ so 'mṛtatvāya kalpate
 16 nāsato vidyate bhāvo nābhāvo vidyate sataḥ
     ubhayor api dṛṣṭo 'ntas tv anayos tattvadarśibhiḥ
 17 avināśi tu tad viddhi yena sarvam idaṃ tatam
     vināśam avyayasyāsya na kaś cit kartum arhati
 18 antavanta ime dehā nityasyoktāḥ śarīriṇaḥ
     anāśino 'prameyasya tasmād yudhyasva bhārata
 19 ya enaṃ vetti hantāraṃ yaś cainaṃ manyate hatam
     ubhau tau na vijānīto nāyaṃ hanti na hanyate
 20 na jāyate mriyate vā kadā cin; nāyaṃ bhūtvā bhavitā vā na bhūyaḥ
     ajo nityaḥ śāśvato 'yaṃ purāṇo; na hanyate hanyamāne śarīre
 21 vedāvināśinaṃ nityaṃ ya enam ajam avyayam
     kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam
 22 vāsāṃsi jīrṇāni yathā vihāya; navāni gṛhṇāti naro 'parāṇi
     tathā śarīrāṇi vihāya jīrṇāni; anyāni saṃyāti navāni dehī
 23 nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ
     na cainaṃ kledayanty āpo na śoṣayati mārutaḥ
 24 acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca
     nityaḥ sarvagataḥ sthāṇur acalo 'yaṃ sanātanaḥ
 25 avyakto 'yam acintyo 'yam avikāryo 'yam ucyate
     tasmād evaṃ viditvainaṃ nānuśocitum arhasi
 26 atha cainaṃ nityajātaṃ nityaṃ vā manyase mṛtam
     tathāpi tvaṃ mahābāho naivaṃ śocitum arhasi
 27 jātasya hi dhruvo mṛtyur dhruvaṃ janma mṛtasya ca
     tasmād aparihārye 'rthe na tvaṃ śocitum arhasi
 28 avyaktādīni bhūtāni vyaktamadhyāni bhārata
     avyaktanidhanāny eva tatra kā paridevanā
 29 āścaryavat paśyati kaś cid enam; āścaryavad vadati tathaiva cānyaḥ
     āścaryavac cainam anyaḥ śṛṇoti; śrutvāpy enaṃ veda na caiva kaś cit
 30 dehī nityam avadhyo 'yaṃ dehe sarvasya bhārata
     tasmāt sarvāṇi bhūtāni na tvaṃ śocitum arhasi
 31 svadharmam api cāvekṣya na vikampitum arhasi
     dharmyād dhi yuddhāc chreyo 'nyat kṣatriyasya na vidyate
 32 yadṛcchayā copapannaṃ svargadvāram apāvṛtam
     sukhinaḥ kṣatriyāḥ pārtha labhante yuddham īdṛśam
 33 atha cet tvam imaṃ dharmyaṃ saṃgrāmaṃ na kariṣyasi
     tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpam avāpsyasi
 34 akīrtiṃ cāpi bhūtāni kathayiṣyanti te 'vyayām
     saṃbhāvitasya cākīrtir maraṇād atiricyate
 35 bhayād raṇād uparataṃ maṃsyante tvāṃ mahārathāḥ
     yeṣāṃ ca tvaṃ bahumato bhūtvā yāsyasi lāghavam
 36 avācyavādāṃś ca bahūn vadiṣyanti tavāhitāḥ
     nindantas tava sāmarthyaṃ tato duḥkhataraṃ nu kim
 37 hato vā prāpsyasi svargaṃ jitvā vā bhokṣyase mahīm
     tasmād uttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ
 38 sukhaduḥkhe same kṛtvā lābhālābhau jayājayau
     tato yuddhāya yujyasva naivaṃ pāpam avāpsyasi
 39 eṣā te 'bhihitā sāṃkhye buddhir yoge tv imāṃ śṛṇu
     buddhyā yukto yayā pārtha karmabandhaṃ prahāsyasi
 40 nehābhikramanāśo 'sti pratyavāyo na vidyate
     svalpam apy asya dharmasya trāyate mahato bhayāt
 41 vyavasāyātmikā buddhir ekeha kurunandana
     bahuśākhā hy anantāś ca buddhayo 'vyavasāyinām
 42 yām imāṃ puṣpitāṃ vācaṃ pravadanty avipaścitaḥ
     vedavādaratāḥ pārtha nānyad astīti vādinaḥ
 43 kāmātmānaḥ svargaparā janmakarmaphalapradām
     kriyāviśeṣabahulāṃ bhogaiśvaryagatiṃ prati
 44 bhogaiśvaryaprasaktānāṃ tayāpahṛtacetasām
     vyavasāyātmikā buddhiḥ samādhau na vidhīyate
 45 traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna
     nirdvandvo nityasattvastho niryogakṣema ātmavān
 46 yāvān artha udapāne sarvataḥ saṃplutodake
     tāvān sarveṣu vedeṣu brāhmaṇasya vijānataḥ
 47 karmaṇy evādhikāras te mā phaleṣu kadā cana
     mā karmaphalahetur bhūr mā te saṅgo 'stv akarmaṇi
 48 yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya
     siddhyasiddhyoḥ samo bhūtvā samatvaṃ yoga ucyate
 49 dūreṇa hy avaraṃ karma buddhiyogād dhanaṃjaya
     buddhau śaraṇam anviccha kṛpaṇāḥ phalahetavaḥ
 50 buddhiyukto jahātīha ubhe sukṛtaduṣkṛte
     tasmād yogāya yujyasva yogaḥ karmasu kauśalam
 51 karmajaṃ buddhiyuktā hi phalaṃ tyaktvā manīṣiṇaḥ
     janmabandhavinirmuktāḥ padaṃ gacchanty anāmayam
 52 yadā te mohakalilaṃ buddhir vyatitariṣyati
     tadā gantāsi nirvedaṃ śrotavyasya śrutasya ca
 53 śrutivipratipannā te yadā sthāsyati niścalā
     samādhāv acalā buddhis tadā yogam avāpsyasi
 54 arjuna uvāca
     sthitaprajñasya kā bhāṣā samādhisthasya keśava
     sthitadhīḥ kiṃ prabhāṣeta kim āsīta vrajeta kim
 55 prajahāti yadā kāmān sarvān pārtha manogatān
     ātmany evātmanā tuṣṭaḥ sthitaprajñas tadocyate
 56 duḥkheṣv anudvignamanāḥ sukheṣu vigataspṛhaḥ
     vītarāgabhayakrodhaḥ sthitadhīr munir ucyate
 57 yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham
     nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā
 58 yadā saṃharate cāyaṃ kūrmo 'ṅgānīva sarvaśaḥ
     indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā
 59 viṣayā vinivartante nirāhārasya dehinaḥ
     rasavarjaṃ raso 'py asya paraṃ dṛṣṭvā nivartate
 60 yatato hy api kaunteya puruṣasya vipaścitaḥ
     indriyāṇi pramāthīni haranti prasabhaṃ manaḥ
 61 tāni sarvāṇi saṃyamya yukta āsīta matparaḥ
     vaśe hi yasyendriyāṇi tasya prajñā pratiṣṭhitā
 62 dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate
     saṅgāt saṃjāyate kāmaḥ kāmāt krodho 'bhijāyate
 63 krodhād bhavati saṃmohaḥ saṃmohāt smṛtivibhramaḥ
     smṛtibhraṃśād buddhināśo buddhināśāt praṇaśyati
 64 rāgadveṣaviyuktais tu viṣayān indriyaiś caran
     ātmavaśyair vidheyātmā prasādam adhigacchati
 65 prasāde sarvaduḥkhānāṃ hānir asyopajāyate
     prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate
 66 nāsti buddhir ayuktasya na cāyuktasya bhāvanā
     na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham
 67 indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate
     tad asya harati prajñāṃ vāyur nāvam ivāmbhasi
 68 tasmād yasya mahābāho nigṛhītāni sarvaśaḥ
     indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā
 69 yā niśā sarvabhūtānāṃ tasyāṃ jāgarti saṃyamī
     yasyāṃ jāgrati bhūtāni sā niśā paśyato muneḥ
 70 āpūryamāṇam acalapratiṣṭhaṃ; samudram āpaḥ praviśanti yadvat
     tadvat kāmā yaṃ praviśanti sarve; sa śāntim āpnoti na kāmakāmī
 71 vihāya kāmān yaḥ sarvān pumāṃś carati niḥspṛhaḥ
     nirmamo nirahaṃkāraḥ sa śāntim adhigacchati
 72 eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati
     sthitvāsyām antakāle 'pi brahmanirvāṇam ṛcchati

SECTION XXIV

Dhritarashtra said,--"There (on the field of battle) O Sanjaya, the warriors of which side first advanced to battle cheerfully? Whose hearts were filled with confidence, and who were spiritless from melancholy? In that battle which maketh the hearts of men tremble with fear, who were they that struck the first blow, mine or they belonging to the Pandavas? Tell me all this, O Sanjaya. Among whose troops did the flowery garlands and unguents emit fragrant odours? And whose troops, roaring fiercely, uttered merciful words?"
Sanjaya said,--"The combatants of both armies were cheerful then and the flowery garlands and perfumes of both troops emitted equal fragrance. And, O bull of Bharata's race, fierce was the collision that took place when the serried ranks arrayed for battle encountered each other. And the sound of musical instruments, mingled with the blare of conches and the noise of drums, and the shouts of brave warriors roaring fiercely at one another, became very loud. O bull of Bharata's race, dreadful was the collision caused by the encounter of the combatants of both armies, filled with joy and staring at one another, and the elephants uttering obstreperous grunts."

Book 6
Chapter 25

1 arjuna uvāca
      jyāyasī cet karmaṇas te matā buddhir janārdana
      tat kiṃ karmaṇi ghore māṃ niyojayasi keśava
  2 vyāmiśreṇaiva vākyena buddhiṃ mohayasīva me
      tad ekaṃ vada niścitya yena śreyo 'ham āpnuyām
  3 śrībhagavān uvāca
      loke 'smin dvividhā niṣṭhā purā proktā mayānagha
      jñānayogena sāṃkhyānāṃ karmayogena yoginām
  4 na karmaṇām anārambhān naiṣkarmyaṃ puruṣo 'śnute
      na ca saṃnyasanād eva siddhiṃ samadhigacchati
  5 na hi kaś cit kṣaṇam api jātu tiṣṭhaty akarmakṛt
      kāryate hy avaśaḥ karma sarvaḥ prakṛtijair guṇaiḥ
  6 karmendriyāṇi saṃyamya ya āste manasā smaran
      indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate
  7 yas tv indriyāṇi manasā niyamyārabhate 'rjuna
      karmendriyaiḥ karmayogam asaktaḥ sa viśiṣyate
  8 niyataṃ kuru karma tvaṃ karma jyāyo hy akarmaṇaḥ
      śarīrayātrāpi ca te na prasidhyed akarmaṇaḥ
  9 yajñārthāt karmaṇo 'nyatra loko 'yaṃ karmabandhanaḥ
      tadarthaṃ karma kaunteya muktasaṅgaḥ samācara
  10 sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ
     anena prasaviṣyadhvam eṣa vo 'stv iṣṭakāmadhuk
 11 devān bhāvayatānena te devā bhāvayantu vaḥ
     parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha
 12 iṣṭān bhogān hi vo devā dāsyante yajñabhāvitāḥ
     tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ
 13 yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ
     bhuñjate te tv aghaṃ pāpā ye pacanty ātmakāraṇāt
 14 annād bhavanti bhūtāni parjanyād annasaṃbhavaḥ
     yajñād bhavati parjanyo yajñaḥ karmasamudbhavaḥ
 15 karma brahmodbhavaṃ viddhi brahmākṣarasamudbhavam
     tasmāt sarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam
 16 evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ
     aghāyur indriyārāmo moghaṃ pārtha sa jīvati
 17 yas tv ātmaratir eva syād ātmatṛptaś ca mānavaḥ
     ātmany eva ca saṃtuṣṭas tasya kāryaṃ na vidyate
 18 naiva tasya kṛtenārtho nākṛteneha kaś cana
     na cāsya sarvabhūteṣu kaś cid arthavyapāśrayaḥ
 19 tasmād asaktaḥ satataṃ kāryaṃ karma samācara
     asakto hy ācaran karma param āpnoti pūruṣaḥ
 20 karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ
     lokasaṃgraham evāpi saṃpaśyan kartum arhasi
 21 yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
     sa yat pramāṇaṃ kurute lokas tad anuvartate
 22 na me pārthāsti kartavyaṃ triṣu lokeṣu kiṃ cana
     nānavāptam avāptavyaṃ varta eva ca karmaṇi
 23 yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ
     mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ
 24 utsīdeyur ime lokā na kuryāṃ karma ced aham
     saṃkarasya ca kartā syām upahanyām imāḥ prajāḥ
 25 saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata
     kuryād vidvāṃs tathāsaktaś cikīrṣur lokasaṃgraham
 26 na buddhibhedaṃ janayed ajñānāṃ karmasaṅginām
     joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran
 27 prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
     ahaṃkāravimūḍhātmā kartāham iti manyate
 28 tattvavit tu mahābāho guṇakarmavibhāgayoḥ
     guṇā guṇeṣu vartanta iti matvā na sajjate
 29 prakṛter guṇasaṃmūḍhāḥ sajjante guṇakarmasu
     tān akṛtsnavido mandān kṛtsnavin na vicālayet
 30 mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā
     nirāśīr nirmamo bhūtvā yudhyasva vigatajvaraḥ
 31 ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ
     śraddhāvanto 'nasūyanto mucyante te 'pi karmabhiḥ
 32 ye tv etad abhyasūyanto nānutiṣṭhanti me matam
     sarvajñānavimūḍhāṃs tān viddhi naṣṭān acetasaḥ
 33 sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api
     prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati
 34 indriyasyendriyasyārthe rāgadveṣau vyavasthitau
     tayor na vaśam āgacchet tau hy asya paripanthinau
 35 śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt
     svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ
 36 arjuna uvāca
     atha kena prayukto 'yaṃ pāpaṃ carati pūruṣaḥ
     anicchann api vārṣṇeya balād iva niyojitaḥ
 37 śrībhagavān uvāca
     kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ
     mahāśano mahāpāpmā viddhy enam iha vairiṇam
 38 dhūmenāvriyate vahnir yathādarśo malena ca
     yatholbenāvṛto garbhas tathā tenedam āvṛtam
 39 āvṛtaṃ jñānam etena jñānino nityavairiṇā
     kāmarūpeṇa kaunteya duṣpūreṇānalena ca
 40 indriyāṇi mano buddhir asyādhiṣṭhānam ucyate
     etair vimohayaty eṣa jñānam āvṛtya dehinam
 41 tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha
     pāpmānaṃ prajahi hy enaṃ jñānavijñānanāśanam
 42 indriyāṇi parāṇy āhur indriyebhyaḥ paraṃ manaḥ
     manasas tu parā buddhir yo buddheḥ paratas tu saḥ
 43 evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam ātmanā
     jahi śatruṃ mahābāho kāmarūpaṃ durāsadam

SECTION XXV
(Bhagavad Gita Chapter I)

(This where is the Bhagavad Gita proper starts. I have added the chapter headings to aid in comparison with other translations, they are not part of the original Ganguli text.--John Bruno Hare)

Dhritarashtra said,--"Assembled together on the sacred plain of
p. 51
[paragraph continues] Kurukshetra from desire of fighting what did my sons and the Pandavas do. O Sanjaya."
"Sanjaya said,--"Beholding the army of the Pandavas arrayed, king Duryodhana, approaching the preceptor (Drona) said these words: Behold, O preceptor, this vast army of the son of Pandu, arrayed by Drupada's son (Dhrishtadyumna), thy intelligent disciple. There (in that army) are many brave and mighty bowmen, who in battle are equal to Bhima and Arjuna. (They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada, and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with great energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and Yudhamanyu of great prowess, and Uttamaujas of great energy; and Subhadra's son, and the sons of Draupadi, all of whom are mighty car-warriors. Hear, however, O best of regenerate ones, who are the distinguished ones among us, the leader of army. I will name them to thee for (thy) information. (They are) thyself, and Bhishma, and Karna, and Kripa who is ever victorious; and Aswatthaman and Vikarna, and Saumadatta, and Jayadratha. 1 Besides these, are many heroic warriors, prepared to lay down their lives for my sake, armed with diverse kinds of weapons, and all accomplished in battle. Our army, therefore, protected by Bhishma, is insufficient. This force, however, of these (the Pandavas), protected by Bhima, is sufficient. 2 Stationing yourselves then in the entrances of the divisions that have been assigned to you, all of you protect Bhishma alone.--(Just at this time) the valiant and venerable grandsire of the Kurus, affording great joy to him (Duryodhana) by loudly uttering a leonine roar, blew (his) conch. Then conches and drums and cymbals and horns were sounded at once and the noise (made) became a loud uproar. Then Madhava and Pandu's son (Arjuna), both stationed on a great car unto which were yoked white steeds, blew their celestial conches. And Hrishikesha blew (the conch called) Panchajanya and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds blew the huge conch (called) Paundra. And Kunti's son king Yudhishthira blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those conches called respectively) Sughosa and Manipushpaka. 3 And that splendid bowman, the ruler of Kasi and that mighty car-warrior, Sikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and Drupada, and the sons of Draupadi, and the
p. 52
mighty-armed son of Subhadra--all these, O lord of earth, severally blew their conches. And that blare, loudly reverberating through the welkin, and the earth, rent the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops drawn up, the ape-bannered son of Pandu, rising his bow, when, the throwing of missiles had just commenced, said these words, O lord of earth, to Hrishikesha. 1
"Arjuna said,--'O thou that knoweth no deterioration, place my car (once) between the two armies, so that I may observe these that stand here desirous of battle, and with whom I shall have to contend in the labours of this struggle. 2 I will observe those who are assembled here and who are prepared to fight for doing what is agreeable in battle to the evil-minded son of Dhritarashtra.'"
Sanjaya continued,---'Thus addressed by Gudakesa, O Bharata, Hrishikesa, placing that excellent car between the two armies, in view of Bhishma and Drona and all the kings of the earth, said,--'Behold, O Partha these assembled Kurus,--And there the son of Pritha beheld, standing (his) sires and grandsons, and friends, and father-in-law and well-wishers, in both the armies. Beholding all those kinsmen standing (there), the son of Kunti, possessed by excessive pity, despondingly said (these words).
"Arjuna said,--'Beholding these kinsmen, O Krishna, assembled together and eager for the fight, my limbs, become languid, and my mouth becomes dry. My body trembles, and my hair stands on end. Gandiva slips from my hand, and my skin burns. I am unable to stand (any longer); my mind seems to wander. I behold adverse omens, too, O Kesava. I do not desire victory, O Krishna, not sovereignty, nor pleasures. Of what use would sovereignty be to us, O Govinda, or enjoyments, or even life, since they, for whose sake sovereignty, enjoyments, and pleasures are desired by us, are here arrayed for battle ready to give up life and wealth, viz., preceptors, sires, sons and grandsires, maternal uncles, father-in-laws, grandsons, brother-in-laws, and kinsmen. I wish not to slay these though they slay me, O slayer of Madhu, even for the sake of the sovereignty of the three worlds, what then for the sake of (this) earth? 3 What gratification can be ours, O Janardana, by slaying the Dhartarashtras? Even if they be regarded as foes, 4 sin will overtake us if we slay them. Therefore, it behoveth us not to slay the sons of Dhritarashtra who are our own kinsmen. 5 How,
p. 53
[paragraph continues] O Madhava can we be happy by killing our own kinsmen? Even if these, with judgments perverted by avarice, do not see the evil that ariseth from the extermination of a race, and the sin of internecine quarrels, why should not we, O Janarddana, who see the evils of the extermination of a race, learn to abstain from that sin? A race being destroyed, the eternal customs of that race are lost; and upon those customs being lost, sin overpowers the whole race. From the predominance of sin, O Krishna, the women of that race become corrupt. And the women becoming corrupt, an intermingling of castes happeneth, O descendant of Vrishni. This intermingling of castes leadeth to hell both the destroyer of the race and the race itself. The ancestors of those fall (from heaven), their rites of pinda and water ceasing. By these sins of destroyers of races, causing intermixture of castes, the rules of caste and the eternal rites of families become extinct. We have heard, O Janarddana, that men whose family rites become extinct, ever dwell in hell. Alas, we have resolved to perpetrate a great sin, for we are ready to slay our own kinsmen from lust of the sweets of sovereignty. Better would it be for me if the sons of Dhritarashtra, weapon in hand, should in battle slay me (myself) unavenging unarmed.--'"
Sanjaya continued,--"Having spoken thus on the field of battle, Arjuna, his mind troubled with grief, casting aside his bow and arrows, sat down on his car."
[Here ends the first lesson entitled "Survey of Forces" 1 in the dialogue between Krishna and Arjuna of the Bhagavadgita, the essence of religion, the knowledge of Brahma, and the system of Yoga, comprised within the Bhishma Parva of the Mahabharata of Vyasa containing one hundred thousand verses.]

Book 6
Chapter 26

1 śrībhagavān uvāca
      imaṃ vivasvate yogaṃ proktavān aham avyayam
      vivasvān manave prāha manur ikṣvākave 'bravīt
  2 evaṃ paramparāprāptam imaṃ rājarṣayo viduḥ
      sa kāleneha mahatā yogo naṣṭaḥ paraṃtapa
  3 sa evāyaṃ mayā te 'dya yogaḥ proktaḥ purātanaḥ
      bhakto 'si me sakhā ceti rahasyaṃ hy etad uttamam
  4 arjuna uvāca
      aparaṃ bhavato janma paraṃ janma vivasvataḥ
      katham etad vijānīyāṃ tvam ādau proktavān iti
  5 śrībhagavān uvāca
      bahūni me vyatītāni janmāni tava cārjuna
      tāny ahaṃ veda sarvāṇi na tvaṃ vettha paraṃtapa
  6 ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san
      prakṛtiṃ svām adhiṣṭhāya saṃbhavāmy ātmamāyayā
  7 yadā yadā hi dharmasya glānir bhavati bhārata
      abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham
  8 paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām
      dharmasaṃsthāpanārthāya saṃbhavāmi yuge yuge
  9 janma karma ca me divyam evaṃ yo vetti tattvataḥ
      tyaktvā dehaṃ punarjanma naiti mām eti so 'rjuna
  10 vītarāgabhayakrodhā manmayā mām upāśritāḥ
     bahavo jñānatapasā pūtā madbhāvam āgatāḥ
 11 ye yathā māṃ prapadyante tāṃs tathaiva bhajāmy aham
     mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ
 12 kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ
     kṣipraṃ hi mānuṣe loke siddhir bhavati karmajā
 13 cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ
     tasya kartāram api māṃ viddhy akartāram avyayam
 14 na māṃ karmāṇi limpanti na me karmaphale spṛhā
     iti māṃ yo 'bhijānāti karmabhir na sa badhyate
 15 evaṃ jñātvā kṛtaṃ karma pūrvair api mumukṣubhiḥ
     kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kṛtam
 16 kiṃ karma kimakarmeti kavayo 'py atra mohitāḥ
     tat te karma pravakṣyāmi yaj jñātvā mokṣyase 'śubhāt
 17 karmaṇo hy api boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ
     akarmaṇaś ca boddhavyaṃ gahanā karmaṇo gatiḥ
 18 karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ
     sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt
 19 yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ
     jñānāgnidagdhakarmāṇaṃ tam āhuḥ paṇḍitaṃ budhāḥ
 20 tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ
     karmaṇy abhipravṛtto 'pi naiva kiṃ cit karoti saḥ
 21 nirāśīr yatacittātmā tyaktasarvaparigrahaḥ
     śārīraṃ kevalaṃ karma kurvan nāpnoti kilbiṣam
 22 yadṛcchālābhasaṃtuṣṭo dvandvātīto vimatsaraḥ
     samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate
 23 gatasaṅgasya muktasya jñānāvasthitacetasaḥ
     yajñāyācarataḥ karma samagraṃ pravilīyate
 24 brahmārpaṇaṃ brahma havir brahmāgnau brahmaṇā hutam
     brahmaiva tena gantavyaṃ brahmakarmasamādhinā
 25 daivam evāpare yajñaṃ yoginaḥ paryupāsate
     brahmāgnāv apare yajñaṃ yajñenaivopajuhvati
 26 śrotrādīnīndriyāṇy anye saṃyamāgniṣu juhvati
     śabdādīn viṣayān anya indriyāgniṣu juhvati
 27 sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare
     ātmasaṃyamayogāgnau juhvati jñānadīpite
 28 dravyayajñās tapoyajñā yogayajñās tathāpare
     svādhyāyajñānayajñāś ca yatayaḥ saṃśitavratāḥ
 29 apāne juhvati prāṇaṃ prāṇe 'pānaṃ tathāpare
     prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ
 30 apare niyatāhārāḥ prāṇān prāṇeṣu juhvati
     sarve 'py ete yajñavido yajñakṣapitakalmaṣāḥ
 31 yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam
     nāyaṃ loko 'sty ayajñasya kuto 'nyaḥ kurusattama
 32 evaṃ bahuvidhā yajñā vitatā brahmaṇo mukhe
     karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase
 33 śreyān dravyamayād yajñāj jñānayajñaḥ paraṃtapa
     sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate
 34 tad viddhi praṇipātena paripraśnena sevayā
     upadekṣyanti te jñānaṃ jñāninas tattvadarśinaḥ
 35 yaj jñātvā na punar moham evaṃ yāsyasi pāṇḍava
     yena bhūtāny aśeṣeṇa drakṣyasy ātmany atho mayi
 36 api ced asi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ
     sarvaṃ jñānaplavenaiva vṛjinaṃ saṃtariṣyasi
 37 yathaidhāṃsi samiddho 'gnir bhasmasāt kurute 'rjuna
     jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā
 38 na hi jñānena sadṛśaṃ pavitram iha vidyate
     tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati
 39 śraddhāvāṁl labhate jñānaṃ tatparaḥ saṃyatendriyaḥ
     jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati
 40 ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati
     nāyaṃ loko 'sti na paro na sukhaṃ saṃśayātmanaḥ
 41 yogasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam
     ātmavantaṃ na karmāṇi nibadhnanti dhanaṃjaya
 42 tasmād ajñānasaṃbhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ
     chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata

SECTION XXVI
(Bhagavad Gita Chapter II)

Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and oppressed with tears, and desponding, the slayer of Madhu said these words."
The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a crisis, this despondency that is unbecoming a person of noble birth, that shuts one out from heaven, and that is productive of infamy? Let no effeminacy be thine, O son of Kunti. This suits thee not. Shaking off this vile weakness of hearts, arise, O chastiser of foes.--"
Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in battle against Bhishma and Drona, deserving as they are. O slayer of
p. 54
foes, of worship? 1 Without slaying (one's) preceptors of great glory, it is well (for one), to live on even alms in this world. By slaying preceptors, even if they are avaricious of wealth, I should only enjoy pleasures that are bloodstained! 2 We know not which of the two is of greater moment to us, viz., whether we should conquer them or they should conquer us. By slaying whom we would not like to live,--even they, the sons of Dhritarashtra, stand before (us). My nature affected by the taint of compassion, my mind unsettled about (my) duty, I ask thee. Tell me what is assuredly good (for me). I am thy disciple. O, instruct me, I seek thy aid. 3 I do not see (that) which would dispel that grief of mine blasting my very senses, even if I obtain a prosperous kingdom on earth without a foe or the very sovereignty of the gods. 4'"
Sanjaya said,--Having said this unto Hrishikesa, that chastiser of foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not fight,'--and then remained silent. 5 Unto him overcome by despondency, Hrishikesa, in the midst of the two armies, said.
"The Holy One said,--'Thou mournest those that deserve not to be mourned. Thou speakest also the words of the (so-called) wise. Those, however, that are (really) wise, grieve neither for the dead nor for the living. It is not that, I or you or those rulers of men never were, or that all of us shall not hereafter be. Of an Embodied being, as childhood, youth, and, decrepitude are in this body, so (also) is the acquisition of another body. The man, who is wise, is never deluded in this. 6 The contacts of the senses with their (respective) objects producing (sensations of) heat and cold,
p. 55
pleasure and pain, are not permanent, having (as they do) a beginning and an end. Do thou. O Bharata, endure them. For the man whom these afflict not, O bull among men, who is the same in pain and pleasure and who is firm in mind, is fit for emancipation. 1 There is no (objective) existence of anything that is distinct from the soul; nor non-existence of anything possessing the virtues of the soul. This conclusion in respect of both these hath been arrived at by those that know the truths (of things). 2 Know that [the soul] to be immortal by which all this [universe] is pervaded. No one can compass the destruction of that which is imperishable. It hath been said that those bodies of the Embodied (soul) which is eternal, indestructible and infinite, have an end. Do thou, therefore, fight, O Bharata. He who thinks it (the soul) to be the slayer and he who thinks it to be the slain, both of them know nothing; for it neither slays nor is slain. It is never born, nor doth it ever die; nor, having existed, will it exist no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon the body being perished. That man who knoweth it to be indestructible, unchangeable, without decay, how and whom can he slay or cause to be slain? As a man, casting off robes that are worn out, putteth on others that are new, so the Embodied (soul), casting off bodies that are worn out, entereth other bodies that are new. Weapons cleave it not, fire consumeth it not; the waters do not drench it, nor doth the wind waste it. It is incapable of being cut, burnt, drenched, or dried up. It is unchangeable, all-pervading, stable, firm, and eternal. It is said to be imperceivable, inconceivable and unchangeable. Therefore, knowing it to be such, it behoveth thee not to mourn (for it). Then again even if thou regardest it as constantly born and constantly dead, it behoveth thee not yet, O mighty-armed one, to mourn (for it) thus. For, of one that is born, death is certain; and of one that is dead, birth is certain. Therefore. it behoveth thee not to mourn in a matter that is unavoidable. All beings (before birth) were unmanifest. Only during an interval (between birth and death), O Bharata, are they manifest; and then again, when death comes, they become (once more) unmanifest. What grief then is there in this? One looks upon it as a marvel; another speaks of it as a marvel. Yet even after having heard of it, no one apprehends it truly. The Embodied (soul), O Bharata, is ever indestructible in everyone's body. Therefore, it behoveth thee not to grieve for all (those) creatures. Casting thy eyes on the (prescribed) duties of thy order, it behoveth thee not to waver, for there is nothing else that is better for a Kshatriya than a battle fought fairly. Arrived of itself and (like unto) an open gate of heaven,
p. 56
happy are those Kshatriyas, O Partha, that obtain such a fight. But if thou dost not fight such a just battle, thou shalt then incur sin by abandoning the duties of thy order and thy fame. People will then proclaim thy eternal infamy, and to one that is held in respect, infamy is greater (as an evil) than death itself. All great car-warriors will regard thee as abstaining from battle from fear, and thou wilt be thought lightly by those that had (hitherto) esteemed thee highly. Thy enemies, decrying thy prowess, will say many words which should not be said. What can be more painful than that? Slain, thou wilt attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore, arise, O son of Kunti, resolved for battle. Regarding pleasure and pain, gain and loss, victory and defeat, as equal, do battle for battle's sake and sin will not be thine. 1 This knowledge, that hath been communicated to thee is (taught) in the Sankhya (system). Listen now to that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O Partha, wilt cast off the bonds of action. In this (the Yoga system) there is no waste of even the first attempt. There are no impediments. Even a little of this (form of) piety delivers from great fear. 2 Here in this path, O son of Kuru, there is only one state of mind, consisting in firm devotion (to one object, viz., securing emancipation). The minds of those, however, that are not firmly devoted (to this), are many-branched (un-settled) and attached to endless pursuits. That flowery talk which, they that are ignorant, they that delight in the words of the Vedas, they, O Partha, that say that there is nothing else, they whose minds are attached to worldly pleasures, they that regard (a) heaven (of pleasures and enjoyments) as the highest object of acquisition,--utter and promises birth as the fruit of action and concerns itself with multifarious rites of specific characters for the attainment of pleasures and power,--delude their hearts and the minds of these men who are attached to pleasures and power cannot be directed to contemplation (of the divine being) regarding it as the sole means of emancipation. 3 The Vedas are concerned with three qualities, (viz., religion, profit, and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of contraries (such as pleasure and pain, heat and cold, etc.), ever adhering to patience without anxiety for new acquisitions or protection of those already acquired, and self-possessed, whatever objects are served by a tank or well, may all
p. 57
be served by a vast sheet of water extending all around; so whatever objects may be served by all the Vedas, may all be had by a Brahmana having knowledge (of self or Brahma). 1 Thy concern is with work only, but not with the fruit (of work). Let not the fruit be thy motive for work; nor let thy inclination be for inaction. Staying in devotion, apply thyself to work, casting off attachment (to it), O Dhananjaya, and being the same in success or unsuccess. This equanimity is called Yoga (devotion). Work (with desire of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the protection of devotion. They that work for the sake of fruit are miserable. He also that hath devotion throws off, even in this world, both good actions and bad actions. Therefore, apply thyself to devotion. Devotion is only cleverness in action. The wise, possessed of devotion, cast off the fruit born of action, and freed from the obligation of (repeated) birth, attain to that region where there is no unhappiness. When thy mind shall have crossed the maze of delusion, then shalt thou attain to an indifference as regards the hearable and the heard. 2 When thy mind, distracted (now) by what thou hast heard (about the means of acquiring the diverse objects of life), will be firmly and immovably fixed on contemplation, then wilt thou attain to devotion.'
"Arjuna said,--What, O Kesava, are the indications of one whose mind is fixed on contemplation? How should one of steady mind speak, how sit, how move?"
"The Holy One said,--'When one casts off all the desires of his heart and is pleased within (his) self with self, then is one said to be of steady mind. He whose mind is not agitated amid calamities, whose craving for pleasure is gone, who is freed from attachment (to worldly objects), fear and wrath, is said to be a Muni of steady mind. His is steadiness of mind who is without affection everywhere, and who feeleth no exultation and no aversion on obtaining diverse objects that are agreeable and disagreeable. When one withdraws his senses from the objects of (those) senses as the tortoise its limbs from all sides, even his is steadiness of mind. Objects of senses fall back from an abstinent person, but not so the passion (for those objects). Even the passion recedes from one who has beheld the
p. 58
[paragraph continues] Supreme (being). 1 The agitating senses, O son of Kunti, forcibly draw away the mind of even a wise man striving hard to keep himself aloof from them. Restraining them all, one should stay in contemplation, making me his sole refuge. For his is steadiness of mind whose senses are under control. Thinking of the objects of sense, a person's attachment is begotten towards them. From attachment springeth wrath; from wrath ariseth want of discrimination; from want of discrimination, loss of memory; from loss of memory, loss of understanding; and from loss of understanding (he) is utterly ruined. But the self-restrained man, enjoying objects (of sense) with senses freed from attachment and aversion under his own control, attaineth to peace (of mind). On peace (of mind) being attained, the annihilation of all his miseries taketh place, since the mind of him whose heart is peaceful soon becometh steady. 2 He who is not self-restrained hath no contemplation (of self). He who hath no contemplation hath no peace (of mind). 3 Whence can there be happiness for him who hath no peace (of mind)? For the heart that follows in the wake of the sense moving (among their objects) destroys his understanding like the wind destroying a boat in the waters. 4 Therefore, O thou of mighty arms, his is steadiness of mind whose senses are restrained on all sides from the objects of sense. The restrained man is awake when it is night for all creatures; and when other creatures are awake that is night to a discerning Muni. 5 He into whom all objects of desire enter, even as the waters enter the ocean which (though) constantly replenished still maintains its water-mark unchanged--(he) obtains peace (of mind) and not one that longeth for objects of desire. That man who moveth about, giving up all objects of desire, who is free from craving (for enjoyments) and who hath no affection and no pride, attaineth to peace (of mind). This,
p. 59
[paragraph continues] O Partha, is the divine state. Attaining to it, one is never deluded. Abiding in it one obtains, on death, absorption into the Supreme Self.'

Book 6
Chapter 27

1 arjuna uvāca
      saṃnyāsaṃ karmaṇāṃ kṛṣṇa punar yogaṃ ca śaṃsasi
      yac chreya etayor ekaṃ tan me brūhi suniścitam
  2 śrībhagavān uvāca
      saṃnyāsaḥ karmayogaś ca niḥśreyasakarāv ubhau
      tayos tu karmasaṃnyāsāt karmayogo viśiṣyate
  3 jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati
      nirdvandvo hi mahābāho sukhaṃ bandhāt pramucyate
  4 sāṃkhyayogau pṛthag bālāḥ pravadanti na paṇḍitāḥ
      ekam apy āsthitaḥ samyag ubhayor vindate phalam
  5 yat sāṃkhyaiḥ prāpyate sthānaṃ tad yogair api gamyate
      ekaṃ sāṃkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati
  6 saṃnyāsas tu mahābāho duḥkham āptum ayogataḥ
      yogayukto munir brahma nacireṇādhigacchati
  7 yogayukto viśuddhātmā vijitātmā jitendriyaḥ
      sarvabhūtātmabhūtātmā kurvann api na lipyate
  8 naiva kiṃ cit karomīti yukto manyeta tattvavit
      paśyañ śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan
  9 pralapan visṛjan gṛhṇann unmiṣan nimiṣann api
      indriyāṇīndriyārtheṣu vartanta iti dhārayan
  10 brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ
     lipyate na sa pāpena padmapatram ivāmbhasā
 11 kāyena manasā buddhyā kevalair indriyair api
     yoginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhaye
 12 yuktaḥ karmaphalaṃ tyaktvā śāntim āpnoti naiṣṭhikīm
     ayuktaḥ kāmakāreṇa phale sakto nibadhyate
 13 sarvakarmāṇi manasā saṃnyasyāste sukhaṃ vaśī
     navadvāre pure dehī naiva kurvan na kārayan
 14 na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ
     na karmaphalasaṃyogaṃ svabhāvas tu pravartate
 15 nādatte kasya cit pāpaṃ na caiva sukṛtaṃ vibhuḥ
     ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ
 16 jñānena tu tad ajñānaṃ yeṣāṃ nāśitam ātmanaḥ
     teṣām ādityavaj jñānaṃ prakāśayati tatparam
 17 tadbuddhayas tadātmānas tanniṣṭhās tatparāyaṇāḥ
     gacchanty apunarāvṛttiṃ jñānanirdhūtakalmaṣāḥ
 18 vidyāvinayasaṃpanne brāhmaṇe gavi hastini
     śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ
 19 ihaiva tair jitaḥ sargo yeṣāṃ sāmye sthitaṃ manaḥ
     nirdoṣaṃ hi samaṃ brahma tasmād brahmaṇi te sthitāḥ
 20 na prahṛṣyet priyaṃ prāpya nodvijet prāpya cāpriyam
     sthirabuddhir asaṃmūḍho brahmavid brahmaṇi sthitaḥ
 21 bāhyasparśeṣv asaktātmā vindaty ātmani yat sukham
     sa brahmayogayuktātmā sukham akṣayam aśnute
 22 ye hi saṃsparśajā bhogā duḥkhayonaya eva te
     ādyantavantaḥ kaunteya na teṣu ramate budhaḥ
 23 śaknotīhaiva yaḥ soḍhuṃ prāk śarīravimokṣaṇāt
     kāmakrodhodbhavaṃ vegaṃ sa yuktaḥ sa sukhī naraḥ
 24 yo 'ntaḥsukho 'ntarārāmas tathāntarjyotir eva yaḥ
     sa yogī brahmanirvāṇaṃ brahmabhūto 'dhigacchati
 25 labhante brahmanirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ
     chinnadvaidhā yatātmānaḥ sarvabhūtahite ratāḥ
 26 kāmakrodhaviyuktānāṃ yatīnāṃ yatacetasām
     abhito brahmanirvāṇaṃ vartate viditātmanām
 27 sparśān kṛtvā bahir bāhyāṃś cakṣuś caivāntare bhruvoḥ
     prāṇāpānau samau kṛtvā nāsābhyantaracāriṇau
 28 yatendriyamanobuddhir munir mokṣaparāyaṇaḥ
     vigatecchābhayakrodho yaḥ sadā mukta eva saḥ
 29 bhoktāraṃ yajñatapasāṃ sarvalokamaheśvaram
 5 suhṛdaṃ sarvabhūtānāṃ jñātvā māṃ śāntim ṛcchati

SECTION XXVII
(Bhagavad Gita Chapter III)

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior to work, why then, O Kesava, dost thou engage me in such dreadful work? By equivocal words thou seemest to confound my understanding. Therefore, tell (me) one thing definitely by which I may attain to what is good.'
"The Holy One said,--'It hath already been said by me, O sinless one, that here are, in this world, two kinds of devotion; that of the Sankhyas through knowledge and that of the yogins through work. A man doth not acquire freedom from work from (only) the non-performance of work. Nor doth he acquire final emancipation from only renunciation (of work). No one can abide even for a moment without doing work. 1 That man of deluded soul who, curbing the organs of sense, liveth mentally cherishing the objects of sense, is said to be a dissembler. He however, O Arjuna, who restraining (his) senses by his mind, engageth in devotion (in the form) of work with the organs of work, and is free from attachment, is distinguished (above all). (Therefore), do thou always apply yourself to work, for action is better than inaction. Even the support of thy body cannot be accomplished without work. 2 This world is fettered by all work other than that which is (performed) for Sacrifice. (Therefore), O son of Kunti, perform work for the sake of that, freed from attachment. 3 In olden times, the Lord of Creation, creating men and sacrifice together, said,--flourish by means of this (Sacrifice). Let this (Sacrifice) be to you (all) the dispenser of all objects cherished by you. Rear the gods with this, and let the gods (in return) rear you. Thus fulfilling the mutual interest you will obtain that which is beneficial (to you). 4 Propitiated with sacrifices the gods will bestow on you the pleasures you desire. He who enjoyeth (himself) without giving them what
p. 60
they have given, is assuredly a thief. The good who eat the remnant of sacrifices are freed from all sins. Those unrighteous ones incur sin who dress food for their own sake.--From food are all creatures; and sacrifice is the outcome of work. 1 Know that work proceeds from the Vedas; Vedas have proceeded from Him who hath no decay. Therefore, the all-pervading Supreme Being is installed in sacrifice. 2 He who conformeth not to this wheel that is thus revolving, that man of sinful life delighting (the indulgence of) his senses, liveth in vain, O Partha. 3 The man, however, that is attached to self only, that is contented with self, and that is pleased in his self,--hath no work (to do). He hath no concern whatever with action nor with any omission here. Nor, amongst all creatures, is there any upon whom his interest dependeth. 4 Therefore, always do work that should be done, without attachment. The man who performeth work without attachment, attaineth to the Supreme. By work alone, Janaka and others, attained the accomplishment of their objects. Having regard also to the observance by men of their duties, it behoveth thee to work. Whatever a great man doth, is also done by vulgar people. Ordinary men follow the ideal set by them (the great). 5 There is nothing whatever for me, O Partha, to do in the three worlds, (since I have) nothing for me which hath not been acquired; still I engage in action. 6 Because if at any time I do not, without sloth, engage in action, men would follow my path, O Partha, on all sides. The worlds would perish if I did not perform work, and I should cause intermixture of castes and ruin these people. As the ignorant work, O Bharata, having attachment to the performer, so should a wise man work without being attached, desiring to make men observant of their duties. A wise man should not cause confusion of understanding amongst ignorant persons, who have attachment to work itself; (on the other hand) he should (himself) acting with devotion engage them to all (kinds of) work. All works are, in every way, done by the qualities of nature. He, whose mind is deluded
p. 61
by egoism, however, regards himself as the actor. 1 But he, O mighty-armed one, who knoweth the distinction (of self) from qualities and work, is not attached to work, considering that it is his senses alone (and not his self) that engage in their objects. 2 Those who are deluded by the qualities of nature, become attached to the works done by the qualities. A person of perfect knowledge should not bewilder those men of imperfect knowledge. 3 Devoting all work to me, with (thy) mind directed to self, engage in battle, without desire, without affection and with thy (heart's) weakness dispelled. 4 Those men who always follow this opinion of mine with faith and without cavil attain to final emancipation even by work. But they who cavil at and do not follow this opinion of mine, know, that, bereft of all knowledge and without discrimination, they are ruined. Even a wise man acts according to his own nature. All living beings follow (their own) nature. What then would restraint avail? The senses have, as regards the objects of the senses, either affection or aversion fixed. One should not submit to these, for they are obstacles in one's way. 5 One's own duty, even if imperfectly performed, is better than being done by other even if well performed. Death in (performance of) one's own duty is preferable. (The adoption of) the duty of another carries fear (with it).
"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man commit sin, even though unwilling and as if constrained by force'?
"The Holy One said,--'It is desire, it is wrath, born of the attribute of passion; it is all devouring, it is very sinful. Know this to be the foe in this world. 6 As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti, is enveloped by this constant foe of the wise in the form of desire which is insatiable and like a fire. The senses, the mind and the understanding are said to be its abode. With these it deludeth the embodied self, enveloping (his) knowledge. Therefore, restraining (thy) senses first, O bull of Bharata's race, cast off this wicked thing, for it destroyeth knowledge derived from instruction and meditation. 7 It hath been said that the senses are superior (to the body which is inert). Superior to the senses is the mind. Superior to the
p. 62
mind is the knowledge. But which is superior to knowledge is He. 1 Thus knowing that which is superior to knowledge and restraining (thy) self by self, slay, O mighty-armed one, the enemy in the shape of desire which is difficult to conquer.'"

Book 6
Chapter 28

 1 śrībhagavān uvāca
      anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ
      sa saṃnyāsī ca yogī ca na niragnir na cākriyaḥ
  2 yaṃ saṃnyāsam iti prāhur yogaṃ taṃ viddhi pāṇḍava
      na hy asaṃnyastasaṃkalpo yogī bhavati kaś cana
  3 ārurukṣor muner yogaṃ karma kāraṇam ucyate
      yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate
  4 yadā hi nendriyārtheṣu na karmasv anuṣajjate
      sarvasaṃkalpasaṃnyāsī yogārūḍhas tadocyate
  5 uddhared ātmanātmānaṃ nātmānam avasādayet
      ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ
  6 bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
      anātmanas tu śatrutve vartetātmaiva śatruvat
  7 jitātmanaḥ praśāntasya paramātmā samāhitaḥ
      śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ
  8 jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ
      yukta ity ucyate yogī samaloṣṭāśmakāñcanaḥ
  9 suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu
      sādhuṣv api ca pāpeṣu samabuddhir viśiṣyate
  10 yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ
     ekākī yatacittātmā nirāśīr aparigrahaḥ
 11 śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ
     nātyucchritaṃ nātinīcaṃ cailājinakuśottaram
 12 tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ
     upaviśyāsane yuñjyād yogam ātmaviśuddhaye
 13 samaṃ kāyaśirogrīvaṃ dhārayann acalaṃ sthiraḥ
     saṃprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan
 14 praśāntātmā vigatabhīr brahmacārivrate sthitaḥ
     manaḥ saṃyamya maccitto yukta āsīta matparaḥ
 15 yuñjann evaṃ sadātmānaṃ yogī niyatamānasaḥ
     śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati
 16 nātyaśnatas tu yogo 'sti na caikāntam anaśnataḥ
     na cātisvapnaśīlasya jāgrato naiva cārjuna
 17 yuktāhāravihārasya yuktaceṣṭasya karmasu
     yuktasvapnāvabodhasya yogo bhavati duḥkhahā
 18 yadā viniyataṃ cittam ātmany evāvatiṣṭhate
     niḥspṛhaḥ sarvakāmebhyo yukta ity ucyate tadā
 19 yathā dīpo nivātastho neṅgate sopamā smṛtā
     yogino yatacittasya yuñjato yogam ātmanaḥ
 20 yatroparamate cittaṃ niruddhaṃ yogasevayā
     yatra caivātmanātmānaṃ paśyann ātmani tuṣyati
 21 sukham ātyantikaṃ yat tad buddhigrāhyam atīndriyam
     vetti yatra na caivāyaṃ sthitaś calati tattvataḥ
 22 yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ
     yasmin sthito na duḥkhena guruṇāpi vicālyate
 23 taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam
     sa niścayena yoktavyo yogo 'nirviṇṇacetasā
 24 saṃkalpaprabhavān kāmāṃs tyaktvā sarvān aśeṣataḥ
     manasaivendriyagrāmaṃ viniyamya samantataḥ
 25 śanaiḥ śanair uparamed buddhyā dhṛtigṛhītayā
     ātmasaṃsthaṃ manaḥ kṛtvā na kiṃ cid api cintayet
 26 yato yato niścarati manaś cañcalam asthiram
     tatas tato niyamyaitad ātmany eva vaśaṃ nayet
 27 praśāntamanasaṃ hy enaṃ yoginaṃ sukham uttamam
     upaiti śāntarajasaṃ brahmabhūtam akalmaṣam
 28 yuñjann evaṃ sadātmānaṃ yogī vigatakalmaṣaḥ
     sukhena brahmasaṃsparśam atyantaṃ sukham aśnute
 29 sarvabhūtastham ātmānaṃ sarvabhūtāni cātmani
     īkṣate yogayuktātmā sarvatra samadarśanaḥ
 30 yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati
     tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati
 31 sarvabhūtasthitaṃ yo māṃ bhajaty ekatvam āsthitaḥ
     sarvathā vartamāno 'pi sa yogī mayi vartate
 32 ātmaupamyena sarvatra samaṃ paśyati yo 'rjuna
     sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ
 33 arjuna uvāca
     yo 'yaṃ yogas tvayā proktaḥ sāmyena madhusūdana
     etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām
 34 cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham
     tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram
 35 śrībhagavān uvāca
     asaṃśayaṃ mahābāho mano durṇigrahaṃ calam
     abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate
 36 asaṃyatātmanā yogo duṣprāpa iti me matiḥ
     vaśyātmanā tu yatatā śakyo 'vāptum upāyataḥ
 37 arjuna uvāca
     ayatiḥ śraddhayopeto yogāc calitamānasaḥ
     aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati
 38 kac cin nobhayavibhraṣṭaś chinnābhram iva naśyati
     apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi
 39 etan me saṃśayaṃ kṛṣṇa chettum arhasy aśeṣataḥ
     tvadanyaḥ saṃśayasyāsya chettā na hy upapadyate
 40 śrībhagavān uvāca
     pārtha naiveha nāmutra vināśas tasya vidyate
     na hi kalyāṇakṛt kaś cid durgatiṃ tāta gacchati
 41 prāpya puṇyakṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ
     śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo 'bhijāyate
 42 atha vā yoginām eva kule bhavati dhīmatām
     etad dhi durlabhataraṃ loke janma yad īdṛśam
 43 tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam
     yatate ca tato bhūyaḥ saṃsiddhau kurunandana
 44 pūrvābhyāsena tenaiva hriyate hy avaśo 'pi saḥ
     jijñāsur api yogasya śabdabrahmātivartate
 45 prayatnād yatamānas tu yogī saṃśuddhakilbiṣaḥ
     anekajanmasaṃsiddhas tato yāti parāṃ gatim
 46 tapasvibhyo 'dhiko yogī jñānibhyo 'pi mato 'dhikaḥ
     karmibhyaś cādhiko yogī tasmād yogī bhavārjuna
 47 yoginām api sarveṣāṃ madgatenāntarātmanā
     śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ

SECTION XXVIII
(Bhagavad Gita Chapter IV)

"The Holy One said,--'This imperishable (system of) devotion I declared to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to Ikshaku. Descending thus from generation, the Royal sages came to know it. But, O chastiser of foes, by (lapse of a) long time that devotion became lost to the world. Even the same (system of) devotion hath today been declared by me to thee, for thou art my devotee and friend, (and) this is a great mystery.'
"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How shall I understand then that thou hadst first declared (it)?'
"The Holy One said,--'Many births of mine have passed away, O Arjuna, as also of thine. These all I know, but thou dost not, O chastiser of foes. Though (I am) unborn and of essence that knoweth no deterioration, though (I am) the lord of all creatures, still, relying on my own (material) nature I take birth by my own (powers) of illusion. Whenever, O Bharata, loss of piety and the rise of impiety occurreth, on those occasions do I create myself. For the protection of the righteous and for the destruction of the evil doers, for the sake of establishing Piety, I am born age after age. He who truly knoweth my divine birth and work to be such, casting off (his body) is not born again; (on the other hand) he cometh to me, O Arjuna. Many who have been freed from attachment, fear, wrath, who were full of me, and who relied on me, have, cleansed by knowledge and asceticism, attained to my essence. In whatsoever manner men come to me, in the selfsame manner do I accept them. It is my way, O Partha, that men follow on all sides. 2 Those in this world who are desirous of the success of action worship the gods, for in this world of men success resulting from action is soon attained. The quadruple division of castes was created by me according to the distinction of qualities and duties. Though I am the
p. 63
author thereof, (yet) know me to be not their author and undecaying. 1 Actions do not touch me. I have no longing for the fruits of actions. He that knoweth me thus is not impeded by actions. Knowing this, even men of old who were desirous of emancipation performed work. Therefore, do thou also perform work as was done by ancients of the remote past. What is action and what is inaction,--even the learned are perplexed at this. Therefore, I will tell thee about action (so that) knowing it thou mayst be freed from evil. One should have knowledge of action, and one should have knowledge of forbidden actions: one should also know of inaction. The course of action is incomprehensible. He, who sees inaction in action and action in inaction, is wise among men; he is possessed of devotion; and he is a doer of all actions. The learned call him wise whose efforts are all free from desire (of fruit) and (consequent) will, and whose actions have all been consumed by the fire of knowledge. 2 Whoever, resigning all attachment to the fruit of action, is ever contented and is dependent on none, doth nought, indeed, although engaged in action. He who, without desire, with mind and the senses under control, and casting off all concerns, performeth action only for the preservation of the body, incurreth no sin. 3 He who is contented with what is earned without exertion, who hath risen superior to the pairs of opposites, who is without jealousy, who is equable in success and failure, is not fettered (by action) even though he works. All his actions perish who acts for the sake of sacrifice, 4 who is without affections, who is free (from attachments), and whose mind is fixed upon knowledge. Brahma is the vessel (with which the libation is poured); Brahma is the libation (that is offered); Brahma is the fire on which by Brahma is poured (the libation); Brahma is the goal to which he proceedeth by fixing his mind on Brahma itself which is the action. 5 Some devotees perform sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices to the fire of Brahma. 6 Others offer up (as sacrificial libation) the senses of which hearing is the first to the fire of restraint. Others (again) offer up (as libations) the objects of sense of which sound is the first to the fire of the
p. 64
senses. 1 Others (again) offer up all the functions of the senses and the functions of the vital winds to the fire of devotion by self-restraint kindled by knowledge. 2 Others again perform the sacrifice of wealth, the sacrifice of ascetic austerities, the sacrifice of meditation, the sacrifice of (Vedic) study, the sacrifice of knowledge, and others are ascetics of rigid vows. 3 Some offer up the upward vital wind (Prana) to the downward vital wind (apana); and others, the downward vital wind to the upward vital wind; some, arresting the course of (both) the upward and the downward vital winds, are devoted to the restraint of the vital winds. Others of restricted rations, offer the vital winds to the vital winds. 4 Even all these who are conversant with sacrifice, whose sins have been consumed by sacrifice, and who eat the remnants of sacrifice which are amrita, attain to the eternal Brahma. (Even) this world is not for him who doth not perform sacrifice. Whence then the other, O best of Kuru's race? Thus diverse are the sacrifices occurring in the Vedas. Know that all of them result from action, and knowing this thou wilt be emancipated. The sacrifice of knowledge, O chastiser of foes, is superior to every sacrifice involving (the attainment of) fruits of action, for all action, O Partha, is wholly comprehended in knowledge. 5 Learn that (Knowledge) by prostration, enquiry, and service. They who are possessed of knowledge and can see the truth, will teach thee that knowledge, knowing which, O son of Pandu, thou wilt not again come by such delusion, and by which thou wilt see the endless creatures (of the universe) in thyself (first) and then in me. Even if thou be the greatest sinner among all that are sinful, thou shalt yet cross over all transgressions by the raft of knowledge. As a blazing fire, O Arjuna, reduceth fuel to ashes, so doth the fire of knowledge reduce all actions to ashes. For there is nothing here that is so cleansing as knowledge. One who hath attained to success by devotion finds it without effort within his own self in time. He obtaineth knowledge, who hath faith and is intent on it and who hath his senses under control; obtaining knowledge one findeth the highest tranquillity in no length of time. One who hath no knowledge and no faith, and whose minds is full of doubt, is lost. Neither this world, nor the next, nor happiness, is for him whose mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath cast off action by devotion, whose doubts have been dispelled by knowledge, and who is self-restrained. Therefore, destroying, by the sword of knowledge,
p. 65
this doubt of thine that is born of ignorance and that dwelleth in thy mind, betake to devotion, (and) arise, O son of Bharata.'

Book 6
Chapter 29

 1 śrībhagavān uvāca
      mayy āsaktamanāḥ pārtha yogaṃ yuñjan madāśrayaḥ
      asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tac chṛṇu
  2 jñānaṃ te 'haṃ savijñānam idaṃ vakṣyāmy aśeṣataḥ
      yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate
  3 manuṣyāṇāṃ sahasreṣu kaś cid yatati siddhaye
      yatatām api siddhānāṃ kaś cin māṃ vetti tattvataḥ
  4 bhūmir āpo 'nalo vāyuḥ khaṃ mano buddhir eva ca
      ahaṃkāra itīyaṃ me bhinnā prakṛtir aṣṭadhā
  5 apareyam itas tv anyāṃ prakṛtiṃ viddhi me parām
      jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat
  6 etadyonīni bhūtāni sarvāṇīty upadhāraya
      ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā
  7 mattaḥ parataraṃ nānyat kiṃ cid asti dhanaṃjaya
      mayi sarvam idaṃ protaṃ sūtre maṇigaṇā iva
  8 raso 'ham apsu kaunteya prabhāsmi śaśisūryayoḥ
      praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu
  9 puṇyo gandhaḥ pṛthivyāṃ ca tejaś cāsmi vibhāvasau
      jīvanaṃ sarvabhūteṣu tapaś cāsmi tapasviṣu
  10 bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam
     buddhir buddhimatām asmi tejas tejasvinām aham
 11 balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam
     dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha
 12 ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye
     matta eveti tān viddhi na tv ahaṃ teṣu te mayi
 13 tribhir guṇamayair bhāvair ebhiḥ sarvam idaṃ jagat
     mohitaṃ nābhijānāti mām ebhyaḥ param avyayam
 14 daivī hy eṣā guṇamayī mama māyā duratyayā
     mām eva ye prapadyante māyām etāṃ taranti te
 15 na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ
     māyayāpahṛtajñānā āsuraṃ bhāvam āśritāḥ
 16 caturvidhā bhajante māṃ janāḥ sukṛtino 'rjuna
     ārto jijñāsur arthārthī jñānī ca bharatarṣabha
 17 teṣāṃ jñānī nityayukta ekabhaktir viśiṣyate
     priyo hi jñānino 'tyartham ahaṃ sa ca mama priyaḥ
 18 udārāḥ sarva evaite jñānī tv ātmaiva me matam
     āsthitaḥ sa hi yuktātmā mām evānuttamāṃ gatim
 19 bahūnāṃ janmanām ante jñānavān māṃ prapadyate
     vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ
 20 kāmais tais tair hṛtajñānāḥ prapadyante 'nyadevatāḥ
     taṃ taṃ niyamam āsthāya prakṛtyā niyatāḥ svayā
 21 yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitum icchati
     tasya tasyācalāṃ śraddhāṃ tām eva vidadhāmy aham
 22 sa tayā śraddhayā yuktas tasyā rādhanam īhate
     labhate ca tataḥ kāmān mayaiva vihitān hi tān
 23 antavat tu phalaṃ teṣāṃ tad bhavaty alpamedhasām
     devān devayajo yānti madbhaktā yānti mām api
 24 avyaktaṃ vyaktim āpannaṃ manyante mām abuddhayaḥ
     paraṃ bhāvam ajānanto mamāvyayam anuttamam
 25 nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ
     mūḍho 'yaṃ nābhijānāti loko mām ajam avyayam
 26 vedāhaṃ samatītāni vartamānāni cārjuna
     bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaś cana
 27 icchādveṣasamutthena dvandvamohena bhārata
     sarvabhūtāni saṃmohaṃ sarge yānti paraṃtapa
 28 yeṣāṃ tv antagataṃ pāpaṃ janānāṃ puṇyakarmaṇām
     te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ
 29 jarāmaraṇamokṣāya mām āśritya yatanti ye
     te brahma tad viduḥ kṛtsnam adhyātmaṃ karma cākhilam
 30 sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ
     prayāṇakāle 'pi ca māṃ te vidur yuktacetasaḥ

SECTION XXIX
(Bhagavad Gita Chapter V)

"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions, and again the application (to them). Tell me definitely which one of these two is superior.
"The Holy One said--'Both abandonment of actions and application to actions lead to emancipation. But of these, application to action is superior to abandonment. He should always be known to be an ascetic who hath no aversion nor desire. For, being free from pairs of opposites, O thou of mighty arms, he is easily released from the bonds (of action). Fools say, but not those that are wise, that Sankhya and Yoga are distinct. One who stayeth in even one (of the two) reapeth the fruit of both 1. Whatever seat is attained by those who profess the Sankhya system, that too is reached by those who profess the Yoga. He seeth truly who seeth Sankhya and Yoga as one. 2 But renunciation, O mighty-armed one, without devotion (to action), is difficult to attain. The ascetic who is engaged in devotion (by action) reacheth the Supreme Being without delay. He who is engaged in devotion (by action) and is of pure soul, who hath conquered his body and subdued his senses, and who indentifieth himself with all creatures, is not fettered though performing (action). 3 The man of devotion, who knoweth truth, thinking--I am doing nothing--When seeing, hearing, touching, smelling, eating, moving, sleeping, breathing, talking, excreting, taking, opening the eyelids or closing them; he regardeth that it is the senses that are engaged in the objects of senses. 4 He who renouncing attachment engageth in actions, resigning them to Brahma, is not touched by sin as the lotus-leaf (is not touched) by water. 5 Those who are devotees, casting off attachment, perform actions (attaining) purity of self, with the body, the mind, the understanding, and even the senses (free from desire). He who is possessed of devotion, renouncing the fruit of action, attaineth to the highest tranquillity. He, who is not possessed of devotion and is attached to the fruit of action, is fettered by action performed from desire. The self-restrained embodied (self), renouncing all actions by the mind, remains
p. 66
at ease within the house of nine gates, neither acting himself nor causing (anything) to act. 1 The Lord is not the cause of the capacity for action, or of the actions of men, or of the connection of actions and (their) fruit. It is nature that engages (in action). The Lord receiveth no one's sin, nor also merit. By ignorance, knowledge is shrouded. It is for this that creatures are deluded. But of whomsoever that ignorance hath been destroyed by knowledge of self, that knowledge (which is) like the Sun discloseth the Supreme Being. Those whose mind is on Him, whose very soul is He, who abide in Him, and who have Him for their goal, depart never more to return, their sins being all destroyed by knowledge. 2 Those, who are wise cast an equal eye on a Brahmana endued with learning and modesty, on a cow, an elephant, a dog, and a chandala. 3 Even here has birth been conquered by them whose minds rest on equality; and since Brahma is faultless and equable, therefore, they (are said to) abide in Brahma. 4 He whose mind is steady, who is not deluded, who knows Brahma, and who rests in Brahma, doth not exult on obtaining anything that is agreeable, nor doth he grieve on obtaining that is disagreeable. He whose mind is not attached to external objects of sense, obtaineth that happiness which is in self; and by concentrating his mind on the contemplation of Brahma, he enjoyeth a happiness that is imperishable. The enjoyments born of the contact (of the senses with their objects) are productive of sorrow. He who is wise, O son of Kunti, never taketh pleasure in these that have a beginning and an end. That man whoever here, before the dissolution of the body, is able to endure the agitations resulting from desire and wrath, is fixed on contemplation, and is happy. He who findeth happiness within himself, (and) who sporteth within himself, he whose light (of knowledge) is deprived from within himself, is a devotee, and becoming one with Brahma attaineth to absorption into Brahma. Those saintly personages whose sins have been destroyed, whose doubts have been dispelled, who are self-restrained, and who are engaged in the good of all creatures, obtain absorption into Brahma. For these devotees who are freed from desire and wrath, whose minds are under control, and who have knowledge of self, absorption into Brahma exists both here and thereafter. 5 Excluding (from his mind) all external objects of sense, directing the visual glance between the brows, mingling (into one) the upward and the downward life-breaths and making them pass through the nostrils, the devotee, who has restrained the senses, the mind, and the understanding, being intent on emancipation, and who is freed from desire, fear, and
p. 67
wrath, is emancipated, indeed. Knowing me to be enjoyer of all sacrifices and ascetic austerities, the great Lord of all the worlds, and friend of all creatures, such a one obtaineth tranquillity.'

Book 6
Chapter 30

1 arjuna uvāca
      kiṃ tad brahma kim adhyātmaṃ kiṃ karma puruṣottama
      adhibhūtaṃ ca kiṃ proktam adhidaivaṃ kim ucyate
  2 adhiyajñaḥ kathaṃ ko 'tra dehe 'smin madhusūdana
      prayāṇakāle ca kathaṃ jñeyo 'si niyatātmabhiḥ
  3 śrībhagavān uvāca
      akṣaraṃ brahma paramaṃ svabhāvo 'dhyātmam ucyate
      bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ
  4 adhibhūtaṃ kṣaro bhāvaḥ puruṣaś cādhidaivatam
      adhiyajño 'ham evātra dehe dehabhṛtāṃ vara
  5 antakāle ca mām eva smaran muktvā kalevaram
      yaḥ prayāti sa madbhāvaṃ yāti nāsty atra saṃśayaḥ
  6 yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram
      taṃ tam evaiti kaunteya sadā tadbhāvabhāvitaḥ
  7 tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
      mayy arpitamanobuddhir mām evaiṣyasy asaṃśayaḥ
  8 abhyāsayogayuktena cetasā nānyagāminā
      paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan
  9 kaviṃ purāṇam anuśāsitāram; aṇor aṇīyāṃsam anusmared yaḥ
      sarvasya dhātāram acintyarūpam; ādityavarṇaṃ tamasaḥ parastāt
  10 prayāṇakāle manasācalena; bhaktyā yukto yogabalena caiva
     bhruvor madhye prāṇam āveśya samyak; sa taṃ paraṃ puruṣam upaiti divyam
 11 yad akṣaraṃ vedavido vadanti; viśanti yad yatayo vītarāgāḥ
     yad icchanto brahmacaryaṃ caranti; tat te padaṃ saṃgraheṇa pravakṣye
 12 sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca
     mūrdhny ādhāyātmanaḥ prāṇam āsthito yogadhāraṇām
 13 om ity ekākṣaraṃ brahma vyāharan mām anusmaran
     yaḥ prayāti tyajan dehaṃ sa yāti paramāṃ gatim
 14 ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ
     tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ
 15 mām upetya punarjanma duḥkhālayam aśāśvatam
     nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ
 16 ā brahmabhuvanāl lokāḥ punarāvartino 'rjuna
     mām upetya tu kaunteya punarjanma na vidyate
 17 sahasrayugaparyantam ahar yad brahmaṇo viduḥ
     rātriṃ yugasahasrāntāṃ te 'horātravido janāḥ
 18 avyaktād vyaktayaḥ sarvāḥ prabhavanty aharāgame
     rātryāgame pralīyante tatraivāvyaktasaṃjñake
 19 bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate
     rātryāgame 'vaśaḥ pārtha prabhavaty aharāgame
 20 paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ
     yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati
 21 avyakto 'kṣara ity uktas tam āhuḥ paramāṃ gatim
     yaṃ prāpya na nivartante tad dhāma paramaṃ mama
 22 puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā
     yasyāntaḥsthāni bhūtāni yena sarvam idaṃ tatam
 23 yatra kāle tv anāvṛttim āvṛttiṃ caiva yoginaḥ
     prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha
 24 agnir jyotir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
     tatra prayātā gacchanti brahma brahmavido janāḥ
 25 dhūmo rātris tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam
     tatra cāndramasaṃ jyotir yogī prāpya nivartate
 26 śuklakṛṣṇe gatī hy ete jagataḥ śāśvate mate
     ekayā yāty anāvṛttim anyayāvartate punaḥ
 27 naite sṛtī pārtha jānan yogī muhyati kaś cana
     tasmāt sarveṣu kāleṣu yogayukto bhavārjuna
 28 vedeṣu yajñeṣu tapaḥsu caiva; dāneṣu yat puṇyaphalaṃ pradiṣṭam
     atyeti tat sarvam idaṃ viditvā; yogī paraṃ sthānam upaiti cādyam

SECTION XXX
(Bhagavad Gita Chapter VI)

"The Holy One said,--'Regardless of fruit of action, he that performs the actions which should be performed, is a renouncer and devotee, and not one who discards the (sacrificial) fire, nor one that abstains from action. 1 That which has been called renunciation, know that, O son of Pandu, to be devotion, since nobody can be a devotee who has not renounced (all) resolves. 2 To the sage desirous of rising to devotion, action is said to be the means; and when he has risen to devotion, cessation of action is said to be the means. When one is no longer attached to the objects of the senses, nor to actions, and when one renounces all resolves, then is. One said to have risen to devotion. One should raise (his ) self by self; one should not degrade (his) self; for one's own self is one's friend, and one's own self is one's enemy. 3 To him (only) who has subjugated his self by his self is self a friend. But to him who has not subjugated his self, his self behaves inimically like an enemy. The soul of one who has subjugated his self and who is in the enjoyment of tranquillity, is steadily fixed (on itself) amid cold and heat, pleasure and pain, and also honour and dishonour. That ascetic is said to be devoted whose mind is satisfied with knowledge and experience, who hath no affection, who hath subjugated his senses, and to whom a sod, a stone and gold are alike. He, who views equally well-wishers, friends, foes, strangers that are indifferent to him, those who take part with both sides, those who are objects of aversion, those who are related (to him), those who are good, and those who are wicked, is distinguished (above all others). A devotee should always fix his mind on contemplation, remaining in a secluded place alone, restraining both mind and body, without expectations (of any kind), and without concern (with anything). 4 Erecting his seat immovably on a clean spot, not too high nor too low, and spreading over it a piece of cloth, a deer-skin, or blades of Kusa grass, and there seated on that seat, with mind fixed on one object, and restraining the functions of the heart and the senses, one should practise contemplation for the purification of self. Holding body, head, and neck
p. 68
even, unmoved and steady, and casting his glance on the tip of his nose, and without looking about in any of the different directions, with mind in tranquillity, freed from fear, observant of the practices of Brahmacharins, restraining the mind, with heart fixed on me, the devotee should sit down, regarding me as the object of his attainment. Thus applying his soul constantly, the devotee whose heart is restrained, attains to that tranquillity which culminates in final absorption and assimilation with me. Devotion is not one's, O Arjuna, who eateth much, nor one's who doth not eat at all; nor one's who is addicted to too much sleep, nor one's who is always awake, devotion that is destructive of misery is his who is temperate in food and amusements, who duly exerts himself temperately in all his works, and who is temperate in sleep and vigils. When one's heart, properly restrained, is fixed on one's own self, then, indifferent to all objects of desire, he is one called a devotee. 1 As a lamp in a windless spot doth not flicker, even that is the resemblance declared of a devotee whose heart hath been restrained and who applieth his self to abstraction. That (condition) in which the mind, restrained by practice of abstraction, taketh rest, in which beholding self by self, one is gratified within self; in which one experienceth that highest felicity which is beyond the (sphere of the) senses and which the understanding (only) can grasp, and fixed on which one never swerveth from the truth; acquiring which one regards no other acquisition greater than it, and abiding in which one is never moved by even the heaviest sorrow; that (Condition) should be known to be what is called devotion in which there is a severance of connection with pain. That devotion should be practised with perseverance and with an undesponding heart. 2 Renouncing all desires without exception that are born of resolves, restraining the group of the senses on all sides by mind alone, one should, by slow degrees, become quiescent (aided) by (his) understanding controlled by patience, and then directing his mind to self should think of nothing. 3 Wheresoever the mind, which is (by nature) restless and unsteady, may run, restraining it from those, one should direct it to self alone. Indeed, unto such a devotee whose mind is in tranquillity, whose passions have been suppressed, who hath become one with Brahma and who is free from sin, the highest felicity cometh (of his own accord). Thus applying his soul constantly (to abstraction), the devotee, freed from sin, easily obtaineth that highest happiness, viz., with Brahma. He who hath devoted his self to abstraction casting an equal eye everywhere, beholdeth his self in all creatures and all creatures in his self. Unto him who beholdeth me in everything and
p. 69
beholdeth everything in me. I am never lost and he also is never lost to me. 1 He who worshippeth me as abiding in all creatures, holding yet that all is one, is a devotee, and whatever mode of life he may lead, he liveth in me. That devotee, O Arjuna, who casteth an equal eye everywhere, regarding all things as his own self and the happiness and misery of others as his own, is deemed to be the best.'
"Arjuna said, 'This devotion by means of equanimity which thou hast declared, O slayer of Madhu,--on account of restlessness of the mind I do not see its stable presence. 2 O Krishna, the mind is restless, boisterous, perverse, and obstinate. Its restraint I regard to be as difficult of accomplishment as the restraint of the wind.'
"The Holy One said, 'Without doubt, O thou of mighty arms the mind is difficult of subjugation and is restless. With practice, however, O son of Kunti, and with the abandonment of desire, it can be controlled. It is my belief that by him whose mind is not restrained, devotion is difficult of acquisition. But by one whose mind is restrained and who is assiduous, it is capable of acquisition with the aid of means.'
"Arjuna said, 'Without assiduity, though endued with faith, and with mind shaken off from devotion, what is the end of him, O Krishna, who hath not earned success in devotion? Fallen off from both, 3 is he lost like a separated cloud or not, being as he is without refuge, O thou of mighty arms, and deluded on the path leading to Brahma? This my doubt, O Krishna, it behoveth thee to remove without leaving anything. Besides thee, no dispeller of this doubt is to be had. 4
"The Holy One said, 'O son of Pritha, neither here, nor hereafter, doth ruin exist for him, since none, O sire, who performs good (acts) comes by an evil end. Attaining to the regions reserved for those that perform meritorious acts and living there for many many years, he that hath fallen off from devotion taketh birth in the abode of those that art pious and endued with prosperity, or, he is born even in the family of devotees endued with intelligence. Indeed, a birth such as this is more difficult of acquisition in this world. There in those births he obtaineth contact with that Brahmic knowledge which was his in his former life; and from that point he striveth again, O descendant of Kuru, towards perfection. And although unwilling, he still worketh on in consequence of that same former practice of his. Even one that enquireth of devotion riseth above (the fruits of) the Divine Word.- 5 Striving with great efforts, the devotee, cleaned of all his sins, attaineth to perfection after many births,
p. 70
and then reacheth the supreme goal. The devotee is superior to ascetics engaged in austerities; he is esteemed to be superior to even the man of knowledge. The devotee is superior to those that are engaged in action. Therefore, become a devotee, O Arjuna. Even amongst all the devotees, he who, full of faith and with inner self resting on me, worshippeth me, is regarded by me to be the most devout."

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)