Перевод Эдвина Арнольда, английский, 1900. Полный текст выбранного исторического издания.
Arjuna.
Thou whom all mortals praise, Janardana!
If meditation be a nobler thing
Than action, wherefore, then, great Kesava!
Dost thou impel me to this dreadful fight?
Now am I by thy doubtful speech disturbed!
Tell me one thing, and tell me certainly;
By what road shall I find the better end?
Krishna.
I told thee, blameless Lord! there be two paths
Shown to this world; two schools of wisdom.
First
The Sankhya's, which doth save in way of works
Prescribed[FN#4] by reason; next, the Yog, which bids
Attain by meditation, spiritually:
Yet these are one! No man shall 'scape from act
By shunning action; nay, and none shall come
By mere renouncements unto perfectness.
Nay, and no jot of time, at any time,
Rests any actionless; his nature's law
Compels him, even unwilling, into act;
[For thought is act in fancy]. He who sits
Suppressing all the instruments of flesh,
Yet in his idle heart thinking on them,
Plays the inept and guilty hypocrite:
But he who, with strong body serving mind,
Gives up his mortal powers to worthy work,
Not seeking gain, Arjuna! such an one
Is honourable. Do thine allotted task!
Work is more excellent than idleness;
The body's life proceeds not, lacking work.
There is a task of holiness to do,
Unlike world-binding toil, which bindeth not
The faithful soul; such earthly duty do
Free from desire, and thou shalt well perform
Thy heavenly purpose. Spake Prajapati--
In the beginning, when all men were made,
And, with mankind, the sacrifice-- "Do this!
Work! sacrifice! Increase and multiply
With sacrifice! This shall be Kamaduk,
Your 'Cow of Plenty,' giving back her milk
Of all abundance. Worship the gods thereby;
The gods shall yield thee grace. Those meats ye crave
The gods will grant to Labour, when it pays
Tithes in the altar-flame. But if one eats
Fruits of the earth, rendering to kindly Heaven
No gift of toil, that thief steals from his world."
Who eat of food after their sacrifice
Are quit of fault, but they that spread a feast
All for themselves, eat sin and drink of sin.
By food the living live; food comes of rain,
And rain comes by the pious sacrifice,
And sacrifice is paid with tithes of toil;
Thus action is of Brahma, who is One,
The Only, All-pervading; at all times
Present in sacrifice. He that abstains
To help the rolling wheels of this great world,
Glutting his idle sense, lives a lost life,
Shameful and vain. Existing for himself,
Self-concentrated, serving self alone,
No part hath he in aught; nothing achieved,
Nought wrought or unwrought toucheth him; no hope
Of help for all the living things of earth
Depends from him.[FN#5] Therefore, thy task prescribed
With spirit unattached gladly perform,
Since in performance of plain duty man
Mounts to his highest bliss. By works alone
Janak and ancient saints reached blessedness!
Moreover, for the upholding of thy kind,
Action thou should'st embrace. What the wise choose
The unwise people take; what best men do
The multitude will follow. Look on me,
Thou Son of Pritha! in the three wide worlds
I am not bound to any toil, no height
Awaits to scale, no gift remains to gain,
Yet I act here! and, if I acted not--
Earnest and watchful--those that look to me
For guidance, sinking back to sloth again
Because I slumbered, would decline from good,
And I should break earth's order and commit
Her offspring unto ruin, Bharata!
Even as the unknowing toil, wedded to sense,
So let the enlightened toil, sense-freed, but set
To bring the world deliverance, and its bliss;
Not sowing in those simple, busy hearts
Seed of despair. Yea! let each play his part
In all he finds to do, with unyoked soul.
All things are everywhere by Nature wrought
In interaction of the qualities.
The fool, cheated by self, thinks, "This I did"
And "That I wrought; "but--ah, thou strong-armed Prince!--
A better-lessoned mind, knowing the play
Of visible things within the world of sense,
And how the qualities must qualify,
Standeth aloof even from his acts. Th' untaught
Live mixed with them, knowing not Nature's way,
Of highest aims unwitting, slow and dull.
Those make thou not to stumble, having the light;
But all thy dues discharging, for My sake,
With meditation centred inwardly,
Seeking no profit, satisfied, serene,
Heedless of issue--fight! They who shall keep
My ordinance thus, the wise and willing hearts,
Have quittance from all issue of their acts;
But those who disregard My ordinance,
Thinking they know, know nought, and fall to loss,
Confused and foolish. 'Sooth, the instructed one
Doth of his kind, following what fits him most:
And lower creatures of their kind; in vain
Contending 'gainst the law. Needs must it be
The objects of the sense will stir the sense
To like and dislike, yet th' enlightened man
Yields not to these, knowing them enemies.
Finally, this is better, that one do
His own task as he may, even though he fail,
Than take tasks not his own, though they seem good.
To die performing duty is no ill;
But who seeks other roads shall wander still.
Arjuna.
Yet tell me, Teacher! by what force doth man
Go to his ill, unwilling; as if one
Pushed him that evil path?
Krishna.
Kama it is!
Passion it is! born of the Darknesses,
Which pusheth him. Mighty of appetite,
Sinful, and strong is this!--man's enemy!
As smoke blots the white fire, as clinging rust
Mars the bright mirror, as the womb surrounds
The babe unborn, so is the world of things
Foiled, soiled, enclosed in this desire of flesh.
The wise fall, caught in it; the unresting foe
It is of wisdom, wearing countless forms,
Fair but deceitful, subtle as a flame.
Sense, mind, and reason--these, O Kunti's Son!
Are booty for it; in its play with these
It maddens man, beguiling, blinding him.
Therefore, thou noblest child of Bharata!
Govern thy heart! Constrain th' entangled sense!
Resist the false, soft sinfulness which saps
Knowledge and judgment! Yea, the world is strong,
But what discerns it stronger, and the mind
Strongest; and high o'er all the ruling Soul.
Wherefore, perceiving Him who reigns supreme,
Put forth full force of Soul in thy own soul!
Fight! vanquish foes and doubts, dear Hero! slay
What haunts thee in fond shapes, and would betray!
HERE ENDETH CHAPTER III. OF THE BHAGAVAD-GITA,
Entitled "Karma-Yog,"
Or "The Book of Virtue in Work."
CHAPTER IV
Krishna.
This deathless Yoga, this deep union,
I taught Vivaswata,[FN#6] the Lord of Light;
Vivaswata to Manu gave it; he
To Ikshwaku; so passed it down the line
Of all my royal Rishis. Then, with years,
The truth grew dim and perished, noble Prince!
Now once again to thee it is declared--
This ancient lore, this mystery supreme--
Seeing I find thee votary and friend.
Arjuna.
Thy birth, dear Lord, was in these later days,
And bright Vivaswata's preceded time!
How shall I comprehend this thing thou sayest,
"From the beginning it was I who taught?"
Krishna.
Manifold the renewals of my birth
Have been, Arjuna! and of thy births, too!
But mine I know, and thine thou knowest not,
O Slayer of thy Foes! Albeit I be
Unborn, undying, indestructible,
The Lord of all things living; not the less--
By Maya, by my magic which I stamp
On floating Nature-forms, the primal vast--
I come, and go, and come. When Righteousness
Declines, O Bharata! when Wickedness
Is strong, I rise, from age to age, and take
Visible shape, and move a man with men,
Succouring the good, thrusting the evil back,
And setting Virtue on her seat again.
Who knows the truth touching my births on earth
And my divine work, when he quits the flesh
Puts on its load no more, falls no more down
To earthly birth: to Me he comes, dear Prince!
Many there be who come! from fear set free,
From anger, from desire; keeping their hearts
Fixed upon me--my Faithful--purified
By sacred flame of Knowledge. Such as these
Mix with my being. Whoso worship me,
Them I exalt; but all men everywhere
Shall fall into my path; albeit, those souls
Which seek reward for works, make sacrifice
Now, to the lower gods. I say to thee
Here have they their reward. But I am He
Made the Four Castes, and portioned them a place
After their qualities and gifts. Yea, I
Created, the Reposeful; I that live
Immortally, made all those mortal births:
For works soil not my essence, being works
Wrought uninvolved.[FN#7] Who knows me acting thus
Unchained by action, action binds not him;
And, so perceiving, all those saints of old
Worked, seeking for deliverance. Work thou
As, in the days gone by, thy fathers did.
Thou sayst, perplexed, It hath been asked before
By singers and by sages, "What is act,
And what inaction? "I will teach thee this,
And, knowing, thou shalt learn which work doth save
Needs must one rightly meditate those three--
Doing,--not doing,--and undoing. Here
Thorny and dark the path is! He who sees
How action may be rest, rest action--he
Is wisest 'mid his kind; he hath the truth!
He doeth well, acting or resting. Freed
In all his works from prickings of desire,
Burned clean in act by the white fire of truth,
The wise call that man wise; and such an one,
Renouncing fruit of deeds, always content.
Always self-satisfying, if he works,
Doth nothing that shall stain his separate soul,
Which--quit of fear and hope--subduing self--
Rejecting outward impulse--yielding up
To body's need nothing save body, dwells
Sinless amid all sin, with equal calm
Taking what may befall, by grief unmoved,
Unmoved by joy, unenvyingly; the same
In good and evil fortunes; nowise bound
By bond of deeds. Nay, but of such an one,
Whose crave is gone, whose soul is liberate,
Whose heart is set on truth--of such an one
What work he does is work of sacrifice,
Which passeth purely into ash and smoke
Consumed upon the altar! All's then God!
The sacrifice is Brahm, the ghee and grain
Are Brahm, the fire is Brahm, the flesh it eats
Is Brahm, and unto Brahm attaineth he
Who, in such office, meditates on Brahm.
Some votaries there be who serve the gods
With flesh and altar-smoke; but other some
Who, lighting subtler fires, make purer rite
With will of worship. Of the which be they
Who, in white flame of continence, consume
Joys of the sense, delights of eye and ear,
Forgoing tender speech and sound of song:
And they who, kindling fires with torch of Truth,
Burn on a hidden altar-stone the bliss
Of youth and love, renouncing happiness:
And they who lay for offering there their wealth,
Their penance, meditation, piety,
Their steadfast reading of the scrolls, their lore
Painfully gained with long austerities:
And they who, making silent sacrifice,
Draw in their breath to feed the flame of thought,
And breathe it forth to waft the heart on high,
Governing the ventage of each entering air
Lest one sigh pass which helpeth not the soul:
And they who, day by day denying needs,
Lay life itself upon the altar-flame,
Burning the body wan. Lo! all these keep
The rite of offering, as if they slew
Victims; and all thereby efface much sin.
Yea! and who feed on the immortal food
Left of such sacrifice, to Brahma pass,
To The Unending. But for him that makes
No sacrifice, he hath nor part nor lot
Even in the present world. How should he share
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