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 Helping San Diego, California and beyond since 1997.
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Helping San Diego, California and beyond since 1997.
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Click here and add this page to your favorites!
{hin' - doo - izm}
General Information
The Aryans formed a caste system in order to maintain the purity of their blood and to maintain white supremacy. Originally, they recognized only four castes:
Later, these four castes multiplied until today where there are thousands of castes in India. Only Hindus practice the caste system; it is abandoned if a Hindu becomes a Mohammedan or a Christian.
The castes became hereditary which meant that all sons are necessarily members of the same caste as their fathers and that he has to follow his father's occupation. The 7000 modern castes even include a caste of thieves!
If someone is expelled from his caste or has no caste by birth, he is known as an Untouchable, a pariah, and such a person is in a hopeless and pitiable condition. There are currently more than 60,000,000 untouchables in India.
Hinduism teaches that anyone born into a lower caste or an Untouchable is being punished for the sins committed in his past life. If such a person is calmly resigned to his fate and lives rightly, he will be elevated in caste in his next life. This premise tends to make the members of the lower castes and the untouchables submissive to the terrible economic and social conditions under which they live.
Brahma is the chief god, the omnipresent one who is father of the Brahman Trinity. He has four heads, three of which (representing their Trinity) can be seen from any point of view.
Hinduism, one of the great religions of the world, is the major religion of India, where nearly 85 percent of the population is classified as Hindu. Hinduism has developed over about 4,000 years and has no single founder or creed; rather, it consists of a vast variety of beliefs and practices. Organization is minimal and hierarchy nonexistent. In its diversity, Hinduism hardly fits most Western definitions of religion; rather, it suggests commitment to or respect for an ideal way of life, known as Dharma.
These ideal classes and stations encompass males only. The position of women in Hinduism has always been ambiguous; they are, on the one hand, venerated as a symbol of the divine, on the other, treated as inferior beings. Women were traditionally expected to serve their husbands and to have no independent interests. Recent movements within Hinduism, however, such as the Brahmo Samaj, have succeeded in altering this situation.
This view is similar to that of the ancient Greeks. For example, the supreme gods Brahma, Vishnu, and Shiva and some of the other gods are often viewed as activated through their relationships with female deities. These female consorts to the deities are called Shakti. Other well known gods are said to be relatives of a supreme god, such as Ganesha, the elephant - headed god, a son of Shiva and Parvati. Kali, or Durga, the consort of Shiva, is worshiped widely throughout India in the autumn. Hanuman, the monkey - faced god, is depicted in many shrines, and along with Lakshmi, Vishnu's wife, is among the most important deities associated with Vaishnavism. The sets of gods recognized by different sects are by no means mutually exclusive, however.
Each of these places has one or more temples where annual festivals are celebrated that attract large numbers of pilgrims.
Certain festival days are celebrated throughout India on a day fixed according to the Hindu lunisolar calendar. Prominent among these is Dipavali, the "Festival of Lights," occurring in October and November, at which lamps are placed around the house to welcome Lakshmi, the goddess of prosperity. Holi, a spring festival in February or March, is a day of riotous funmaking; this frequently involves temporary suspension of caste and social distinctions, and practical jokes are the order of the day. In the fall (September and October) a ten day period is set aside to honor the Mother Goddess, culminating in Dashara, the tenth day, a day of processions and celebrations. This festival is extremely important in Bengal, where it is known as Durga Puja.
Vedism stressed hope for a future existence in heaven and lacked the concepts of karma and rebirth; Hinduism characteristically includes karma and rebirth, and the greatest hope is for eventual release from their sway.
The Vedic deities were somewhat different from those which dominate in Hinduism, although scholars have traced the origins of Vishnu and Shiva back to Vedic counterparts. Later Vedism is sometimes called Brahmanism because of the authority accorded the Brahmins, or priests, who performed the ritual Vedic sacrifice. However, the challenge of non - Vedic religions, notably Buddhism and Jainism, led to the replacement of the rigid Brahmanical rules by more relaxed and varied forms of worship.
Although the Vedas continue to be spoken of as the final authority in Hinduism, other texts of equal importance exist. Thus, a literature was developed for each of the four aims of life: various Dharmasastras, such as the Code of Manu, which detail the duties of class and station; Kamasastras, such as the Kamasutras of Vatsyayana, handbooks of pleasure, erotic and otherwise; the Arthasastra, attributed to Kautilya (fl. 300 BC), which, like Machiavelli's The Prince, offers advice to a ruler as to how to keep the throne; and the philosophical literature of the various systems, which deals with liberation and how to achieve it.
In addition, certain collections of tales came to be widely known in popular life, especially the two great epics, the Mahabarata and the Ramayana. The Mahabharata tells of five princes who were cheated out of their kingdom and who, after a period of banishment in the forest, returned to fight a victorious and righteous war to regain it. An especially beloved portion of this epic is the section called the Bhagavad Gita, in which Arjuna, one of the brothers, is counseled by his charioteer Krishna, an incarnation of Lord Vishnu. The Ramayana tells the story of the ideal Hindu man, Rama, whose wife Sita is abducted by a demon, and of Rama's journey to Sri Lanka to recapture her. Both epics are filled with didactic tales, edifying poems, and fables. It is probably through their constant retelling in the village that Hinduism is most efficiently disseminated from generation to generation. Another source of Hindu lore is the Puranas, collections of legends and myths.
The period from roughly 500 BC to 1000 AD is sometimes spoken of as that of classical Hinduism. It was during this period that the major literature was composed, the great philosophical systems developed, and the basic Vaishnava and Shaiva sects organized. After 1000, beginning in south India somewhat earlier, a spirit of devotional fervor coupled with social reform swept through India, and the period from that time until near the present is known as the bhakti period. During this time the forms of religious worship changed and diversified further. Singing of devotional songs and poems in the vernacular rather than in Sanskrit, the language in which practically all classical Hindu literature was written, is one example. Direct approach to the god was emphasized, and the mediating role of the priest somewhat curtailed. Love, a sentiment common to all but particularly to the most ordinary villager, is now celebrated as the way to the highest end; some bhakti philosophies hold that liberation is not the supreme goal and that loving service to God is a higher one.
Recent developments in Hinduism are indicative of a movement away from certain aspects of classical practice, such as Suttee, a widow's suicide at her husband's funeral; caste distinctions; and even karma and rebirth.
Karl H Potter
Bibliography:
A L Basham, The Origins and Development of Classical Hinduism
(1989); S Chennakesavan, A Critical
Study of Hinduism (1980); T J Hopkins, The Hindu
Religion Tradition (1971); D Kinsley, Hinduism (1982);
K K Klostermaier, A Survey of Hinduism (1988); R Lannoy,
The Speaking Tree (1974); W D O'Flaherty, Dreams, Illusions and Other
Realities (1984); L S S O'Malley, Popular Hinduism (1935); K M Sen,
Hinduism (1961); P Thomas, Hindu Religion, Customs and Manners (1981);
R C Zaehner, Hinduism (1962).
Shiva (Sanskrit for "auspicious one"), also called Siva, is the Hindu god who personifies both the destructive and the procreative forces of the universe. As the destroyer, he is represented wearing a necklace of skulls and surrounded by demons. His reproductive aspect is symbolized by the lingam, a phallic emblem. Shiva is also the god of asceticism and of art, especially dancing. He rides on the bull Nandi, and his consort is the mother goddess Uma, or Kali. Some Hindus worship Shiva as the supreme deity and consider him a benevolent god of salvation as well as a god of destruction.
translated by G Buhler
6. Then the divine Self existent (Svayambhu, himself)
indiscernible, (but) making (all) this, the great elements and the
rest, discernible, appeared with irresistible (creative) power,
dispelling the darkness.
7. He who can be perceived by the internal organ (alone), who is
subtile, indiscernible, and eternal, who contains all created beings
and is inconceivable, shone forth of his own (will).
8. He, desiring to produce beings of many kinds from his own
body, first with a thought created the waters, and placed his seed
in them.
9. That (seed) became a golden egg, in brilliancy equal to the sun;
in that (egg) he himself was born as Brahman, the progenitor of the
whole world.
10. The waters are called narah, (for) the waters are, indeed,
the offspring of Nara; as they were his first residence (ayana), he
thence is named Narayana.
11. From that (first) cause, which is indiscernible, eternal, and
both real and unreal, was produced that male (Purusha), who is famed
in this world (under the appellation of) Brahman.
12. The divine one resided in that egg during a whole year, then he
himself by his thought (alone) divided it into two halves;
13. And out of those two halves he formed heaven and earth, between
them the middle sphere, the eight points of the horizon, and the
eternal abode of the waters.
14. From himself (atmanah) he also drew forth the mind, which is
both real and unreal, likewise from the mind egoism, which possesses
the function of self consciousness (and is) lordly;
15. Moreover, the great one, the soul, and all (products)
affected by the three qualities, and, in their order, the five
organs which perceive the objects of sensation.
16. But, joining minute particles even of those six, which
possess measureless power, with particles of himself, he created all
beings.
17. Because those six (kinds of) minute particles, which form the
(creator's) frame, enter (a - sri) these (creatures), therefore the
wise call his frame sarira, (the body.)
18. That the great elements enter, together with their functions
and the mind, through its minute parts the framer of all beings, the
imperishable one.
19. But from minute body ( - framing) particles of these seven very
powerful Purushas springs this (world), the perishable from the
imperishable.
20. Among them each succeeding (element) acquires the quality of
the preceding one, and whatever place (in the sequence) each of them
occupies, even so many qualities it is declared to possess.
21. But in the beginning he assigned their several names,
actions, and conditions to all (created beings), even according to
the words of the Veda.
22. He, the Lord, also created the class of the gods, who are
endowed with life, and whose nature is action; and the subtile class
of the Sadhyas, and the eternal sacrifice.
23. But from fire, wind, and the sun he drew forth the threefold
eternal Veda, called Rik, Yagus, and Saman, for the due performance
of the sacrifice.
24. Time and the divisions of time, the lunar mansions and the
planets, the rivers, the oceans, the mountains, plains, and uneven
ground.
25. Austerity, speech, pleasure, desire, and anger, this whole
creation he likewise produced, as he desired to call these beings
into existence.
26. Moreover, in order to distinguish actions, he separated merit
from demerit, and he caused the creatures to be affected by the
pairs (of opposites), such as pain and pleasure.
27. But with the minute perishable particles of the five (elements)
which have been mentioned, this whole (world) is framed in due order
28. But to whatever course of action the Lord at first appointed
each (kind of beings), that alone it has spontaneously adopted in
each succeeding creation.
29. Whatever he assigned to each at the (first) creation,
noxiousness or harmlessness, gentleness or ferocity, virtue or sin,
truth or falsehood, that clung (afterwards) spontaneously to it.
30. As at the change of the seasons each season of its own accord
assumes its distinctive marks, even so corporeal beings (resume in
new births) their (appointed) course of action.
31. But for the sake of the prosperity of the worlds he caused
the Brahmana, the Kshatriya, the Vaisya, and the Sudra to proceed
from his mouth, his arms, his thighs, and his feet.
32. Dividing his own body, the Lord became half male and half
female; with that (female) he produced Virag.
33. But know me, O most holy among the twice born, to be the
creator of this whole (world), whom that male, Virag, himself
produced, having performed austerities.
34. Then I, desiring to produce created beings, performed very
difficult austerities, and (thereby) called into existence ten great
sages, lords of created beings,
35. Mariki, Atri, Angiras, Pulastya, Pulaha, Kratu, Praketas,
Vasishtha, Bhrigu, and Narada.
36. They created seven other Manus possessing great brilliancy,
gods and classes of gods and great sages of measureless power,
37. Yakshas (the servants of Kubera, the demons called) Rakshasas
and Pisakas, Gandharvas (or musicians of the gods), Apsarases (the
dancers of the gods), Asuras, (the snake deities called) Nagas and
Sarpas, (the bird deities called) Suparnas and the several classes
of the manes,
38. Lightnings, thunderbolts and clouds, imperfect (rohita) and
perfect rainbows, falling meteors, supernatural noises, comets, and
heavenly lights of many kinds,
39. (Horse faced) Kinnaras, monkeys, fishes, birds of many kinds,
cattle, deer, men, and carnivorous beasts with two rows of teeth,
40. Small and large worms and beetles, moths, lice, flies, bugs,
all stinging and biting insects and the several kinds of immovable
things.
41. Thus was this whole (creation), both the immovable and the
movable, produced by those high minded ones by means of austerities
and at my command, (each being) according to (the results of) its
actions.
42. But whatever act is stated (to belong) to (each of) those
creatures here below, that I will truly declare to you, as well as
their order in respect to birth.
43. Cattle, deer, carnivorous beasts with two rows of teeth,
Rakshasas, Pisakas, and men are born from the womb.
44. From eggs are born birds, snakes, crocodiles, fishes,
tortoises, as well as similar terrestrial and aquatic (animals).
45. From hot moisture spring stinging and biting insects, lice,
flies, bugs, and all other (creatures) of that kind which are
produced by heat.
46. All plants, propagated by seed or by slips, grow from shoots;
annual plants (are those) which, bearing many flowers and fruits,
perish after the ripening of their fruit;
47. (Those trees) which bear fruit without flowers are called
vanaspati (lords of the forest); but those which bear both flowers
and fruit are called vriksha.
48. But the various plants with many stalks, growing from one or
several roots, the different kinds of grasses, the climbing plants
and the creepers spring all from seed or from slips.
49. These (plants) which are surrounded by multiform Darkness,
the result of their acts (in former existences), possess internal
consciousness and experience pleasure and pain.
50. The (various) conditions in this always terrible and constantly
changing circle of births and deaths to which created beings are
subject, are stated to begin with (that of) Brahman, and to end with
(that of) these (just mentioned immovable creatures).
51. When he whose power is incomprehensible, had thus produced
the universe and men, he disappeared in himself, repeatedly
suppressing one period by means of the other.
52. When that divine one wakes, then this world stirs; when he
slumbers tranquilly, then the universe sinks to sleep.
53. But when he reposes in calm sleep, the corporeal beings whose
nature is action, desist from their actions and mind becomes inert.
54. When they are absorbed all at once in that great soul, then
he who is the soul of all beings sweetly slumbers, free from all
care and occupation.
55. When this (soul) has entered darkness, it remains for a long
time united with the organs (of sensation), but performs not its
functions; it then leaves the corporeal frame.
56. When, being clothed with minute particles (only), it enters
into vegetable or animal seed, it then assumes, united (with the
fine body), a (new) corporeal frame.
57. Thus he, the imperishable one, by (alternately) waking and
slumbering, incessantly revivifies and destroys this whole movable
and immovable (creation).
58. But he having composed these Institutes (of the sacred law),
himself taught them, according to the rule, to me alone in the
beginning; next I (taught them) to Mariki and the other sages.
59. Bhrigu, here, will fully recite to you these Institutes; for
that sage learned the whole in its entirety from me.
60. Then that great sage Bhrigu, being thus addressed by Manu,
spoke, pleased in his heart, to all the sages, 'Listen!'
61. Six other high minded, very powerful Manus, who belong to the
race of this Manu, the descendant of the Self existent (Svayambhu),
and who have severally produced created beings,
62. (Are) Svarokisha, Auttami, Tamasa, Raivata, Kakshusha,
possessing great lustre, and the son of Vivasvat.
63. These seven very glorious Manus, the first among whom is
Svayambhuva, produced and protected this whole movable and immovable
(creation), each during the period (allotted to him).
64. Eighteen nimeshas (twinklings of the eye, are one kashtha),
thirty kashthas one kala, thirty kalas one muhurta, and as many
(muhurtas) one day and night.
65. The sun divides days and nights, both human and divine, the
night (being intended) for the repose of created beings and the day
for exertion.
66. A month is a day and a night of the manes, but the division
is according to fortnights. The dark (fortnight) is their day for
active exertion, the bright (fortnight) their night for sleep.
67. A year is a day and a night of the gods; their division is
(as follows): the half year during which the sun progresses to the
north will be the day, that during which it goes southwards night.
68. But hear now the brief (description of) the duration of a night
and a day of Brahman and of the several ages (of the world, yuga)
according to their order.
69. They declare that the Krita age (consists of) four thousand
years (of the gods); the twilight preceding it consists of as many
hundreds, and the twilight following it of the same number.
70. In the other three ages with their twilights preceding and
following, the thousands and hundreds are diminished by one.
71. These twelve thousand (years) which thus have been just
mentioned as the total of four (human) ages, are called one age of
the gods.
72. But know that the sum of one thousand ages of the gods
(makes) one day of Brahman, and that his night has the same length.
73. Those (only, who) know that the holy day of Brahman, indeed,
ends after (the completion of) one thousand ages (of the gods) and
that his night lasts as long, (are really) men acquainted with (the
length of) days and nights.
74. At the end of that day and night he who was asleep, awakes and,
after awaking, creates mind, which is both real and unreal.
75. Mind, impelled by (Brahman's) desire to create, performs the
work of creation by modifying itself, thence ether is produced; they
declare that sound is the quality of the latter.
76. But from ether, modifying itself, springs the pure, powerful
wind, the vehicle of all perfumes; that is held to possess the
quality of touch.
77. Next from wind modifying itself, proceeds the brilliant
light, which illuminates and dispels darkness; that is declared to
possess the quality of colour;
78. And from light, modifying itself, (is produced) water,
possessing the quality of taste, from water earth which has the
quality of smell; such is the creation in the beginning.
79. The before mentioned age of the gods, (or) twelve thousand
(of their years), being multiplied by seventy one, (constitutes
what) is here named the period of a Manu (Manvantara).
80. The Manvantaras, the creations and destructions (of the
world, are) numberless; sporting, as it were, Brahman repeats this
again and again.
81. In the Krita age Dharma is four footed and entire, and (so
is) Truth; nor does any gain accrue to men by unrighteousness.
82. In the other (three ages), by reason of (unjust) gains (agama),
Dharma is deprived successively of one foot, and through (the
prevalence of) theft, falsehood, and fraud the merit (gained by men)
is diminished by one fourth (in each).
83. (Men are) free from disease, accomplish all their aims, and
live four hundred years in the Krita age, but in the Treta and (in
each of) the succeeding (ages) their life is lessened by one quarter
84. The life of mortals, mentioned in the Veda, the desired results
of sacrificial rites and the (supernatural) power of embodied
(spirits) are fruits proportioned among men according to (the
character of) the age.
85. One set of duties (is prescribed) for men in the Krita age,
different ones in the Treta and in the Dvapara, and (again) another
(set) in the Kali, in a proportion as those ages decrease in length.
86. In the Krita age the chief (virtue) is declared to be (the
performance of) austerities, in the Treta (divine) knowledge, in the
Dvapara (performance of) sacrifices, in the Kali liberality alone.
87. But in order to protect this universe He, the most
resplendent one, assigned separate (duties and) occupations to those
who sprang from his mouth, arms, thighs, and feet.
88. To Brahmanas he assigned teaching and studying (the Veda),
sacrificing for their own benefit and for others, giving and
accepting (of alms).
89. The Kshatriya he commanded to protect the people, to bestow
gifts, to offer sacrifices, to study (the Veda), and to abstain from
attaching himself to sensual pleasures;
90. The Vaisya to tend cattle, to bestow gifts, to offer
sacrifices, to study (the Veda), to trade, to lend money, and to
cultivate land.
91. One occupation only the lord prescribed to the Sudra, to
serve meekly even these (other) three castes.
92. Man is stated to be purer above the navel (than below); hence
the Self existent (Svayambhu) has declared the purest (part) of him
(to be) his mouth.
93. As the Brahmana sprang from (Brahman's) mouth, as he was the
first born, and as he possesses the Veda, he is by right the lord of
this whole creation.
94. For the Self existent (Svayambhu), having performed
austerities, produced him first from his own mouth, in order that
the offerings might be conveyed to the gods and manes and that this
universe might be preserved.
95. What created being can surpass him, through whose mouth the
(contimues . . . )
All mounted on their shining chariots!
On our side, too, - thou best of Brahmans! see
Excellent chiefs, commanders of my line,
Whose names I joy to count: thyself the first,
Then Bhishma, Karna, Kripa fierce in fight,
Vikarna, Aswatthaman; next to these
Strong Saumadatti, with full many more
Valiant and tried, ready this day to die
For me their king, each with his weapon grasped,
Each skilful in the field. Weakest - meseems -
Our battle shows where Bhishma holds command,
And Bhima, fronting him, something too strong!
Have care our captains nigh to Bhishma's ranks
Prepare what help they may! Now, blow my shell!"
Then, at the signal of the aged king,
With blare to wake the blood, rolling around
Like to a lion's roar, the trumpeter
Blew the great Conch; and, at the noise of it,
Trumpets and drums, cymbals and gongs and horns
Burst into sudden clamour; as the blasts
Of loosened tempest, such the tumult seemed!
Then might be seen, upon their car of gold
Yoked with white steeds, blowing their battle shells,
Krishna the God, Arjuna at his side:
Krishna, with knotted locks, blew his great conch
Carved of the "Giant's bone;" Arjuna blew
Indra's loud gift; Bhima the terrible -
Wolf - bellied Bhima - blew a long reed - conch;
And Yudhisthira, Kunti's blameless son,
Winded a mighty shell, "Victory's Voice;"
And Nakula blew shrill upon his conch
Named the "Sweet sounding," Sahadev on his
Called "Gem bedecked," and Kasi's Prince on his.
Sikhandi on his car, Dhrishtadyumn,
Virata, Satyaki the Unsubdued,
Drupada, with his sons, (O Lord of Earth!)
Long armed Subhadra's children, all blew loud,
So that the clangour shook their foemen's hearts,
With quaking earth and thundering heav'n.
Then 'twas -
Beholding Dhritirashtra's battle set,
Weapons unsheathing, bows drawn forth, the war
Instant to break - Arjun, whose ensign badge
Was Hanuman the monkey, spake this thing
To Krishna the Divine, his charioteer:
"Drive, Dauntless One! to yonder open ground
Betwixt the armies; I would see more nigh
These who will fight with us, those we must slay
Today, in war's arbitrament; for, sure,
On bloodshed all are bent who throng this plain,
Obeying Dhritirashtra's sinful son."
Thus, by Arjuna prayed, (O Bharata!)
Between the hosts that heavenly Charioteer
Drove the bright car, reining its milk white steeds
Where Bhishma led, and Drona, and their Lords.
"See!" spake he to Arjuna, "where they stand,
Thy kindred of the Kurus:" and the Prince
Marked on each hand the kinsmen of his house,
Grandsires and sires, uncles and brothers and sons,
Cousins and sons - in - law and nephews, mixed
With friends and honoured elders; some this side,
Some that side ranged: and, seeing those opposed,
Such kith grown enemies - Arjuna's heart
Melted with pity, while he uttered this:
Arjuna. Krishna! as I behold, come here to shed
Their common blood, yon concourse of our kin,
My members fail, my tongue dries in my mouth,
A shudder thrills my body, and my hair
Bristles with horror; from my weak hand slips
Gandiv, the goodly bow; a fever burns
My skin to parching; hardly may I stand;
The life within me seems to swim and faint;
Nothing do I foresee save woe and wail!
It is not good, O Keshav! nought of good
Can spring from mutual slaughter! Lo, I hate
Triumph and domination, wealth and ease,
Thus sadly won! Aho! what victory
Can bring delight, Govinda! what rich spoils
Could profit; what rule recompense; what span
Of life itself seem sweet, bought with such blood?
Seeing that these stand here, ready to die,
For whose sake life was fair, and pleasure pleased,
And power grew precious: - grandsires, sires, and sons,
Brothers, and fathers - in - law, and sons - in - law,
Elders and friends! Shall I deal death on these
Even though they seek to slay us? Not one blow,
O Madhusudan! will I strike to gain
The rule of all Three Worlds; then, how much less
To seize an earthly kingdom! Killing these
Must breed but anguish, Krishna! If they be
Guilty, we shall grow guilty by their deaths;
Their sins will light on us, if we shall slay
Those sons of Dhritirashtra, and our kin;
What peace could come of that, O Madhava?
For if indeed, blinded by lust and wrath,
These cannot see, or will not see, the sin
Of kingly lines o'erthrown and kinsmen slain,
How should not we, who see, shun such a crime -
We who perceive the guilt and feel the shame -
O thou Delight of Men, Janardana?
By overthrow of houses perisheth
Their sweet continuous household piety,
And - rites neglected, piety extinct -
Enters impiety upon that home;
Its women grow unwomaned, whence there spring
Mad passions, and the mingling up of castes,
Sending a Hellward road that family,
And whoso wrought its doom by wicked wrath.
Nay, and the souls of honoured ancestors
Fall from their place of peace, being bereft
Of funeral cakes and the wan death water.
So teach our holy hymns. Thus, if we slay
Kinsfolk and friends for love of earthly power,
Ahovat! what an evil fault it were!
Better I deem it, if my kinsmen strike,
To face them weaponless, and bare my breast
To shaft and spear, than answer blow with blow.
So speaking, in the face of those two hosts,
Arjuna sank upon his chariot seat,
And let fall bow and arrows, sick at heart.
Here Endeth Chapter I of the
Bhagavad-Gita,
Entitled "Arjun - Vishad,"
Or "The Book of the Distress of Arjuna."
Better to live on beggar's bread
With those we love alive,
Than taste their blood in rich feasts spread,
And guiltily survive!
Ah! were it worse - who knows? - to be
Victor or vanquished here,
When those confront us angrily
Whose death leaves living drear?
In pity lost, by doubtings tossed,
My thoughts - distracted - turn
To Thee, the Guide I reverence most,
That I may counsel learn:
I know not what would heal the grief
Burned into soul and sense,
If I were earth's unchallenged chief -
A god - and these gone thence!
Sanjaya. So spake Arjuna to the Lord of Hearts,
And sighing, "I will not fight!" held silence then.
To whom, with tender smile, (O Bharata!)
While the Prince wept despairing 'twixt those hosts,
Krishna made answer in divinest verse:
Krishna. Thou grievest where no grief should be! thou speak'st
Words lacking wisdom! for the wise in heart
Mourn not for those that live, nor those that die.
Nor I, nor thou, nor any one of these,
Ever was not, nor ever will not be,
For ever and for ever afterwards.
All, that doth live, lives always! To man's frame
As there come infancy and youth and age,
So come there raisings - up and layings - down
Of other and of other life - abodes,
Which the wise know, and fear not. This that irks -
Thy sense - life, thrilling to the elements -
Bringing thee heat and cold, sorrows and joys,
'Tis brief and mutable! Bear with it, Prince!
As the wise bear. The soul which is not moved,
The soul that with a strong and constant calm
Takes sorrow and takes joy indifferently,
Lives in the life undying! That which is
Can never cease to be; that which is not
Will not exist. To see this truth of both
Is theirs who part essence from accident,
Substance from shadow. Indestructible,
Learn thou! the Life is, spreading life through all;
It cannot anywhere, by any means,
Be anywise diminished, stayed, or changed.
But for these fleeting frames which it informs
With spirit deathless, endless, infinite,
They perish. Let them perish, Prince! and fight!
He who shall say, "Lo! I have slain a man!"
He who shall think, "Lo! I am slain!" those both
Know naught! Life cannot slay. Life is not slain!
Never the spirit was born; the spirit shall cease to be never;
Never was time it was not; End and Beginning are dreams!
Birthless and deathless and changeless remaineth the spirit for ever;
Death hath not touched it at all, dead though the house of it seems!
Who knoweth it exhaustless, self sustained,
Immortal, indestructible, - shall such
Say, "I have killed a man, or caused to kill?"
Nay, but as when one layeth
His worn out robes away,
And, taking new ones, sayeth,
"These will I wear today!"
So putteth by the spirit
Lightly its garb of flesh,
And passeth to inherit
A residence afresh.
I say to thee weapons reach not the Life;
Flame burns it not, waters cannot o'erwhelm,
Nor dry winds wither it. Impenetrable,
Unentered, unassailed, unharmed, untouched,
Immortal, all - arriving, stable, sure,
Invisible, ineffable, by word
And thought uncompassed, ever all itself,
Thus is the Soul declared! How wilt thou, then, -
Knowing it so, - grieve when thou shouldst not grieve?
How, if thou hearest that the man new - dead
Is, like the man new - born, still living man -
One same, existent Spirit - wilt thou weep?
The end of birth is death; the end of death
Is birth: this is ordained! and mournest thou,
Chief of the stalwart arm! for what befalls
Which could not otherwise befall? The birth
Of living things comes unperceived; the death
Comes unperceived; between them, beings perceive:
What is there sorrowful herein, dear Prince?
Wonderful, wistful, to contemplate!
Difficult, doubtful, to speak upon!
Strange and great for tongue to relate,
Mystical hearing for every one!
Nor wotteth man this, what a marvel it is,
When seeing, and saying, and hearing are done!
This Life within all living things, my Prince!
Hides beyond harm; scorn thou to suffer, then,
For that which cannot suffer. Do thy part!
Be mindful of thy name, and tremble not!
Nought better can betide a martial soul
Than lawful war; happy the warrior
To whom comes joy of battle - comes, as now,
Glorious and fair, unsought; opening for him
A gateway unto Heav'n. But, if thou shunn'st
This honourable field - a Kshattriya -
If, knowing thy duty and thy task, thou bidd'st
Duty and task go by - that shall be sin!
And those to come shall speak thee infamy
From age to age; but infamy is worse
For men of noble blood to bear than death!
The chiefs upon their battle chariots
Will deem 'twas fear that drove thee from the fray.
Of those who held thee mighty souled the scorn
Thou must abide, while all thine enemies
(continues . . . )
hinduism
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