Перевод Эдвина Арнольда, английский, 1900. Полный текст выбранного исторического издания.
Sattwan, Rajas, and Tamas, so are named
The qualities of Nature, "Soothfastness,"
"Passion," and "Ignorance." These three bind down
The changeless Spirit in the changeful flesh.
Whereof sweet "Soothfastness," by purity
Living unsullied and enlightened, binds
The sinless Soul to happiness and truth;
And Passion, being kin to appetite,
And breeding impulse and propensity,
Binds the embodied Soul, O Kunti's Son!
By tie of works. But Ignorance, begot
Of Darkness, blinding mortal men, binds down
Their souls to stupor, sloth, and drowsiness.
Yea, Prince of India! Soothfastness binds souls
In pleasant wise to flesh; and Passion binds
By toilsome strain; but Ignorance, which blots
The beams of wisdom, binds the soul to sloth.
Passion and Ignorance, once overcome,
Leave Soothfastness, O Bharata! Where this
With Ignorance are absent, Passion rules;
And Ignorance in hearts not good nor quick.
When at all gateways of the Body shines
The Lamp of Knowledge, then may one see well
Soothfastness settled in that city reigns;
Where longing is, and ardour, and unrest,
Impulse to strive and gain, and avarice,
Those spring from Passion--Prince!--engrained; and where
Darkness and dulness, sloth and stupor are,
'Tis Ignorance hath caused them, Kuru Chief!
Moreover, when a soul departeth, fixed
In Soothfastness, it goeth to the place--
Perfect and pure--of those that know all Truth.
If it departeth in set habitude
Of Impulse, it shall pass into the world
Of spirits tied to works; and, if it dies
In hardened Ignorance, that blinded soul
Is born anew in some unlighted womb.
The fruit of Soothfastness is true and sweet;
The fruit of lusts is pain and toil; the fruit
Of Ignorance is deeper darkness. Yea!
For Light brings light, and Passion ache to have;
And gloom, bewilderments, and ignorance
Grow forth from Ignorance. Those of the first
Rise ever higher; those of the second mode
Take a mid place; the darkened souls sink back
To lower deeps, loaded with witlessness!
When, watching life, the living man perceives
The only actors are the Qualities,
And knows what rules beyond the Qualities,
Then is he come nigh unto Me!
The Soul,
Thus passing forth from the Three Qualities--
Whereby arise all bodies--overcomes
Birth, Death, Sorrow, and Age; and drinketh deep
The undying wine of Amrit.
Arjuna.
Oh, my Lord!
Which be the signs to know him that hath gone
Past the Three Modes? How liveth he? What way
Leadeth him safe beyond the threefold Modes?
Krishna.
He who with equanimity surveys
Lustre of goodness, strife of passion, sloth
Of ignorance, not angry if they are,
Not wishful when they are not: he who sits
A sojourner and stranger in their midst
Unruffled, standing off, saying--serene--
When troubles break, "These be the Qualities!"
He unto whom--self-centred--grief and joy
Sound as one word; to whose deep-seeing eyes
The clod, the marble, and the gold are one;
Whose equal heart holds the same gentleness
For lovely and unlovely things, firm-set,
Well-pleased in praise and dispraise; satisfied
With honour or dishonour; unto friends
And unto foes alike in tolerance;
Detached from undertakings,--he is named
Surmounter of the Qualities!
And such--
With single, fervent faith adoring Me,
Passing beyond the Qualities, conforms
To Brahma, and attains Me!
For I am
That whereof Brahma is the likeness! Mine
The Amrit is; and Immortality
Is mine; and mine perfect Felicity!
HERE ENDS CHAPTER XIV. OF THE BHAGAVAD-GITA
Entitled "Gunatrayavibhagayog,"
Or "The Book of Religion by Separation from the Qualities."
CHAPTER XV
Krishna.
Men call the Aswattha,--the Banyan-tree,--
Which hath its boughs beneath, its roots above,--
The ever-holy tree. Yea! for its leaves
Are green and waving hymns which whisper Truth!
Who knows the Aswattha, knows Veds, and all.
Its branches shoot to heaven and sink to earth,[FN#30]
Even as the deeds of men, which take their birth
From qualities: its silver sprays and blooms,
And all the eager verdure of its girth,
Leap to quick life at kiss of sun and air,
As men's lives quicken to the temptings fair
Of wooing sense: its hanging rootlets seek
The soil beneath, helping to hold it there,
As actions wrought amid this world of men
Bind them by ever-tightening bonds again.
If ye knew well the teaching of the Tree,
What its shape saith; and whence it springs; and, then
How it must end, and all the ills of it,
The axe of sharp Detachment ye would whet,
And cleave the clinging snaky roots, and lay
This Aswattha of sense-life low,--to set
New growths upspringing to that happier sky,--
Which they who reach shall have no day to die,
Nor fade away, nor fall--to Him, I mean,
FATHER and FIRST, Who made the mystery
Of old Creation; for to Him come they
From passion and from dreams who break away;
Who part the bonds constraining them to flesh,
And,--Him, the Highest, worshipping alway--
No longer grow at mercy of what breeze
Of summer pleasure stirs the sleeping trees,
What blast of tempest tears them, bough and stem
To the eternal world pass such as these!
Another Sun gleams there! another Moon!
Another Light,--not Dusk, nor Dawn, nor Noon--
Which they who once behold return no more;
They have attained My rest, life's Utmost boon!
When, in this world of manifested life,
The undying Spirit, setting forth from Me,
Taketh on form, it draweth to itself
From Being's storehouse,--which containeth all,--
Senses and intellect. The Sovereign Soul
Thus entering the flesh, or quitting it,
Gathers these up, as the wind gathers scents,
Blowing above the flower-beds. Ear and Eye,
And Touch and Taste, and Smelling, these it takes,--
Yea, and a sentient mind;--linking itself
To sense-things so.
The unenlightened ones
Mark not that Spirit when he goes or comes,
Nor when he takes his pleasure in the form,
Conjoined with qualities; but those see plain
Who have the eyes to see. Holy souls see
Which strive thereto. Enlightened, they perceive
That Spirit in themselves; but foolish ones,
Even though they strive, discern not, having hearts
Unkindled, ill-informed!
Know, too, from Me
Shineth the gathered glory of the suns
Which lighten all the world: from Me the moons
Draw silvery beams, and fire fierce loveliness.
I penetrate the clay, and lend all shapes
Their living force; I glide into the plant--
Root, leaf, and bloom--to make the woodlands green
With springing sap. Becoming vital warmth,
I glow in glad, respiring frames, and pass,
With outward and with inward breath, to feed
The body by all meats.[FN#31]
For in this world
Being is twofold: the Divided, one;
The Undivided, one. All things that live
Are "the Divided." That which sits apart,
"The Undivided."
Higher still is He,
The Highest, holding all, whose Name is LORD,
The Eternal, Sovereign, First! Who fills all worlds,
Sustaining them. And--dwelling thus beyond
Divided Being and Undivided--I
Am called of men and Vedas, Life Supreme,
The PURUSHOTTAMA.
Who knows Me thus,
With mind unclouded, knoweth all, dear Prince!
And with his whole soul ever worshippeth Me.
Now is the sacred, secret Mystery
Declared to thee! Who comprehendeth this
Hath wisdom! He is quit of works in bliss!
HERE ENDS CHAPTER XV. OF THE BHAGAVAD-GITA
Entitled "Purushottamapraptiyog,"
Or "The Book of Religion by attaining the Supreme."
CHAPTER XVI
Krishna.
Fearlessness, singleness of soul, the will
Always to strive for wisdom; opened hand
And governed appetites; and piety,
And love of lonely study; humbleness,
Uprightness, heed to injure nought which lives,
Truthfulness, slowness unto wrath, a mind
That lightly letteth go what others prize;
And equanimity, and charity
Which spieth no man's faults; and tenderness
Towards all that suffer; a contented heart,
Fluttered by no desires; a bearing mild,
Modest, and grave, with manhood nobly mixed,
With patience, fortitude, and purity;
An unrevengeful spirit, never given
To rate itself too high;--such be the signs,
O Indian Prince! of him whose feet are set
On that fair path which leads to heavenly birth!
Deceitfulness, and arrogance, and pride,
Quickness to anger, harsh and evil speech,
And ignorance, to its own darkness blind,--
These be the signs, My Prince! of him whose birth
Is fated for the regions of the vile.[FN#32]
The Heavenly Birth brings to deliverance,
So should'st thou know! The birth with Asuras
Brings into bondage. Be thou joyous, Prince!
Whose lot is set apart for heavenly Birth.
Two stamps there are marked on all living men,
Divine and Undivine; I spake to thee
By what marks thou shouldst know the Heavenly Man,
Hear from me now of the Unheavenly!
They comprehend not, the Unheavenly,
How Souls go forth from Me; nor how they come
Back unto Me: nor is there Truth in these,
Nor purity, nor rule of Life. "This world
Hath not a Law, nor Order, nor a Lord,"
So say they: "nor hath risen up by Cause
Following on Cause, in perfect purposing,
But is none other than a House of Lust."
And, this thing thinking, all those ruined ones--
Of little wit, dark-minded--give themselves
To evil deeds, the curses of their kind.
Surrendered to desires insatiable,
Full of deceitfulness, folly, and pride,
In blindness cleaving to their errors, caught
Into the sinful course, they trust this lie
As it were true--this lie which leads to death--
Finding in Pleasure all the good which is,
And crying "Here it finisheth!"
Ensnared
In nooses of a hundred idle hopes,
Slaves to their passion and their wrath, they buy
Wealth with base deeds, to glut hot appetites;
"Thus much, to-day," they say, "we gained! thereby
Such and such wish of heart shall have its fill;
And this is ours! and th' other shall be ours!
To-day we slew a foe, and we will slay
Our other enemy to-morrow! Look!
Are we not lords? Make we not goodly cheer?
Is not our fortune famous, brave, and great?
Rich are we, proudly born! What other men
Live like to us? Kill, then, for sacrifice!
Cast largesse, and be merry!" So they speak
Darkened by ignorance; and so they fall--
Tossed to and fro with projects, tricked, and bound
In net of black delusion, lost in lusts--
Down to foul Naraka. Conceited, fond,
Stubborn and proud, dead-drunken with the wine
Of wealth, and reckless, all their offerings
Have but a show of reverence, being not made
In piety of ancient faith. Thus vowed
To self-hood, force, insolence, feasting, wrath,
These My blasphemers, in the forms they wear
And in the forms they breed, my foemen are,
Hateful and hating; cruel, evil, vile,
Lowest and least of men, whom I cast down
Again, and yet again, at end of lives,
Into some devilish womb, whence--birth by birth--
The devilish wombs re-spawn them, all beguiled;
And, till they find and worship Me, sweet Prince!
Tread they that Nether Road.
The Doors of Hell
Are threefold, whereby men to ruin pass,--
The door of Lust, the door of Wrath, the door
Of Avarice. Let a man shun those three!
He who shall turn aside from entering
All those three gates of Narak, wendeth straight
To find his peace, and comes to Swarga's gate.
. . . . . . . . . . . .[FN#33]
HERE ENDETH CHAPTER XVI. OF THE BHAGAVAD-GITA,
Entitled "Daivasarasaupadwibhagayog,"
Or "The Book of the Separateness of the Divine and Undivine."
CHAPTER XVII
Arjuna.
If men forsake the holy ordinance,
Heedless of Shastras, yet keep faith at heart
And worship, what shall be the state of those,
Great Krishna! Sattwan, Rajas, Tamas? Say!Источники и права
