Date Due ^/~^ fo-rft- U[.-,'^0 ^Tji ^ # —SEN -fflSflT c(< ^ f mti m****? IntefW") wiTtffa fl ^^«*toK Cornell University Library BL 1130.A4W68 1867 The Bhaavatraeefe or. pi^MM of 3 1924 023 202 363 The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://archive.org/details/cu31924023202363 THE BH AG VAT-GEE T A, DIALOGUES KREESHNA and ARJOON. TRANSLATED BY CHARLES WILKINS, NEW YORK: REPRINTED FOR GEO. P. PHILES, New York University. m .D.CCC.LXVII. •X [26l COPIES PRINTED FOR SUBSCRIBERS.] BRADSTREET PRESS. THE BH AGVAT-GEETA, O R DIALOGUES O F KREESHNA and ARJOON; IN EIGHTEEN LECTURES; WITH NOTES. TRANSLATED FROM THE ORIGINAL, IN THE Sanjkreet, OR ANCIENT language of the Brabmans, BY CHARLES WILKIN S, SENIOR MERCHANT IN THE SERVICE OF THE HONOURABLE THE EAST INDIA COMPANY, ON THEIR BENGAL ESTABLISHMENT. LONDON: PRINTED FOR C. NOURSE, M.DCCLXXXV. M.O.[\AbharflL-kj-. Sha^tfvfacL ffau. E^n /« v s/), MAT y>th, 1785. ADVERTISEMENT. 'J'HE following Work is publijbed under the authority of the Court of Directors of the Eajt India Company, by the particular dejire and recommendation of the Governor General of India ; whofe letter to the Chairman of the Company will fuffciently explain the motives for its publication, and furnijh the beft tejlimony of the fidelity, accuracy, and merit of the Tranjlator. The antiquity of the original, and the veneration in which it hath been held for fo many ages, by a very conftderable portion of the human race, mujl render it one of the greatejl curiojities ever prefented to the literary world. TO TO NATHANIEL SMITH, Efquire. Banaris, 4th Oftober 1784. S I R, '"pO you, as to the firft member of the first commercial body, *■ not only of the prefent age, but of all the known genera- tions of mankind, I prefume to offer, and to recommend through you, for an offering to the public, a very curious fpecimen of the Literature, the Mythology, and Morality of the ancient Hindoos. It is an epifodical extract from the " Mahabharat," a moft volu- minous poem, affirmed to have been written upwards of four thoufand years ago, by Kreefhna Dwypayen Veias, a learned Bra- min ; to whom is alfo attributed the compilation of " The Four " Vedes, or Bedes," the only exifting original fcriptures of the religion of Brahma; and the composition of all the Poorans, which are to this day taught in their fchools, and venerated as poems of divine infpiration. Among thefe, and of fuperior efti- mation to the reft, is ranked the Mahabharat. But if the feveral books here enumerated be really the productions of their reputed author, which is greatly to be doubted, many arguments may be adduced to afcribe to the fame fource the invention of the religion itfelf, as well as its promulgation : and he muft, at all events, claim the merit of having firft reduced thegrofs and fcattered tenets of their former faith into a fcientific and allegorical fyftem. The Mahabharat contains the genealogy and general hiftory of the houfe of Bhaurut, fo called from Bhurrut, its founder; the epithet Maha, or Great, being prefixed in token of diftindtion : but its [ 6 ] its more particular object is to relate the diflentions and wars of the two great collateral branches of it, called Kooroos and Pan- doos ; both lineally defcended in the fecond degree from Veechee- traveerya, their common anceftor, by their refpedtive fathers Dree- traraflitra and Pandoo. The Kooroos, which indeed is fometimes ufed as a term com- prehending the whole family, but moft frequently applied as the patronymic of the elder branch alone, are faid to have been one hundred in number, of whom Dooryodun was efteemed the head and reprefentative even during the life of his father, who was in- capacitated by blindnefs. The fons of Pandoo were five ; Yood- hifliteer, Bheem, Arjoon, Nekool, and Sehadeo j who, through the artifices of Dooryodun, were banifhed, by their uncle and guardian Dreetraraflitra, from Haftenapoor, at that time the feat of govern- ment of Hindoftan. The exiles, after a feries of adventures, worked up with a won- derful fertility of genius and pomp of language into a thousand fublime defcriptions, returned with a powerful army to avenge their wrongs, and aflert their pretenfions to the empire in right of their father ; by whom, though the younger brother, it had been held while he lived, on account of the difqualification already mentioned of Dreetraraflitra. In this ftate the epifode opens, and is called "The Geeta of " Bhagvat," which is one of the names of Kreefhna. Arjoon is reprefented as the favorite and pupil of Kreefhna, here taken for God himfelf, in his laft Ootar, or defcent to earth in a mortal form. The Preface of the Tranflator will render any further explana- tion of the Work unnecefTary. Yet fomething it may be allowable for me to add reflecting my own judgment of a Work which I have thus informally obtruded on your attention, as it is the only ground on which I can defend the liberty which I have taken. Might I, an unlettered man, venture to prefcribe bounds to the latitude of criticifm, I fhould exclude, in eftimating the merit of fuch a production, all rules drawn from the ancient or modern literature of Europe, all references to fuch fentiments or manners as are become the ftandards of propriety for opinion and action in our own modes of life, and equally all appeals to our revealed ' tenets of religion and moral duty. I fhould exclude them, as by no means applicable to the language, fentiments, manners, or mo- rality [ 7 ] rality appertaining to a fyftem of fociety with which we have been for ages unconnected, and of an antiquity preceding even the firft efforts of civilization in our own quarter of the globe, which, in refpecT: to the general diffufion and common participation of arts and fciences, may be now confidered as one community. I would exad: from every reader the allowance of obfcurity, ab- furdity, barbarous habits, and a perverted morality. Where the reverfe appears, I would have him receive it (to ufe a familiar phrafe) as so much clear gain, and allow it a merit proportioned to the difappointment of a different expectation. In effecl:, without belpeaking this kind of indulgence, I could hardly venture to perfift in my recommendation of this production for public notice. Many paffages will be found obfcure, many will feem redun- dant ; others will be found cloathed with ornaments of fancy un- fuited to our tafte, and fome elevated to a track of fublimity into which our habits of judgment will find it difficult to purfue them ; but few which will fliock either our religious faith or moral fenti- ments. Something too muft be allowed to the fubjedl itfelf, which is highly metaphyfical, to the extreme difficulty of rendering ab- ftra£r. terms by others exactly correfponding with them in another language, to the arbitrary combination of ideas, in words expref- fing unfubftantial qualities, and more, to the errors of interpreta- tion. The modefty of the Tranflator would induce him to defend the credit of his work, by laying all its apparent defects to his own charge, under the article laft enumerated ; but neither does his accuracy merit, nor the work itfelf require that conceffion. It is alfo to be obferved, in illuftration of what I have premifed, that the Brahmans are enjoined to perform a kind of fpiritual dif- cipline, not, I believe, unknown to fome of the religious orders of Chriftians in the Romifh Church. This confifts in devoting a certain period of time to the contemplation of the Deity, his at- tributes, and the moral duties of this life. It is required of thofe who pra&ife this exercife, not only that they divert their minds of all fenfual defire, but that their attention be abftradted from every external object, and abforbed, with every fenfe, in the prefcribed fubje6t of their meditation. I myfelf was once a witnefs of a man employed in this fpecies of devotion, at the principal temple of Banaris. His right hand and arm were enclofed in a loofe fleeve or bag of red cloth, within which he pafled the beads of his ro- fary, [ 8 1 fary, one after another, through his fingers, repeating with the touch of each (as I was informed) one of the names of God, while his mind laboured to catch and dwell on the idea of the quality which appertained to it, and mewed the violence of its exertion to attain this purpofe by the convulfive movements of all his features, his eyes being at the fame time clofed, doubtlefs to aflift the abstraction. The importance of this duty cannot be better illuftrated, nor ftronger marked, than by the laft fentence with which Kreeflina clofes his instruction to Arjoon, and which is properly the conclufion of the Geeta : " Hath what I have been " fpeaking, O Arjoon, been heard with thy mind fixed to one point ? " Is the diftraSlion of thought, which arofe from thy ignorance, re- " moved?" To thofe who have never been accuftomed to this feparation of the mind from the notices of the fenfes, it may not be eafy to con- ceive by what means fuch a power is to be attained ; fince even the moft ftudious men of our hemifphere will find it difficult fo to re- ftrain their attention but that it will wander to fome object of pre- fent fenfe or recollection ; and even the buzzing of a fly will fome- times have the power to difturb it. But if we are told that there have been men who were fucceffively, for ages paft, in the daily ha- bit of abftra&ed contemplation, begun in the earlieft period of youth, and continued in many to the maturity of age, each adding fome portion of knowledge to the ftore accumulated by his prede- ceffors ; it is not afluming too much to conclude, that, as the mind ever gathers ftrength, like the body, by exercife, fo in fuch an ex- ercife it may in each have acquired the faculty to which they af- pired, and that their collective ftudies may have led them to the dif- covery of new tracks and combinations of fentiment, totally differ- ent from the doctrines with which the learned of other nations are acquainted : doctrines, which however fpeculative and fubtle, ftill, as they poffefs the advantage of being derived from a fource fo free from every adventitious mixture, may be equally founded in truth with the moft fimple of our own. But as they muft differ, yet more than the moft abftrufe of ours, from the common modes of think- ing, fo they will require confonant modes of expreflion, which it may be impoffible to render by any of the known terms of fcience in our language, or even to make them intelligible by definition. This is probably the cafe with fome of the Englifli phrafes, as thofe of "Action," "Application," "Praaice," &c. which occur in Mr. [ 9 ] Mr. Wilkins's tranflation ; and others, for the reafons which I have recited, he has left with the fame founds in which he found them. When the text is rendered obfcurefrom fuch caufes, candor requires that credit be given to it for fome accurate meaning, though we may not be able to difcover it ; and that we afcribe their obfcurity to the incompetency of our own perceptions, on fo novel an appli- cation of them, rather than to the lefs probable want of perfpicuity in the original compofition. With the deductions, or rather qualifications, which I have thus premifed, I hefitate not to pronounce the Geeta a performance of great originality ; of a fublimity of conception, reafoning, and dic- tion, almoft unequalled ; and a fingle exception, among all the known religions of mankind, of a theology accurately correfpond- ing with that of the Chriftian difpenfation, and moft powerfully il- lustrating its fundamental doctrines. It will not be fair to try its relative worth by a comparifon with the original text of the firft ftandards of European compofition ; but let thefe be taken even in the moft efteemed of their profe tranf- lations ; and in that equal fcale let their merits be weighed. I fhould not fear to place, in oppofition to the beft French verfions of the moft admired paflages of the Iliad or Odyfley, or of the ift and 6th Books of our own Milton, highly as I venerate the latter, the Englifh tranflation of the Mahabharat. One blemifli will be found in it, which will fcarcely fail to make its own impreifion on every correct mind ; and which for that rea- fon I anticipate. I mean, the attempt to defcribe fpiritual exiftences by terms and images which appertain to corporeal forms. Yet even in this refpect it will appear lefs faulty than other works with which I have placed it in competition ; and, defective as it may at firft appear, I know not whether a doctrine fo elevated above com- mon perception did not require to be introduced by fuch ideas as were familiar to the mind, to lead it by a gradual advance to the pure and abftract comprehenfion of the fubject. This will feem to have been, whether intentionally or accidentally, the order which is followed by the author of the Geeta ; and fo far at least he foars far beyond all competitors in this fpecies of compofition. Even the frequent recurrence of the fame fentiment, in a variety of drefs, may have been owing to the fame confideration of the extreme in- tricacy of the fubjecl:, and the confequent neceffity of trying differ- ent kinds of exemplification and argument, to imprefs it with due 2 conviction [ io ] conviction on the underftanding. Yet I believe it will appear, to an attentive reader, neither deficient in method, nor in perfpicuity. On the contrary, I thought it at the firft reading, and more fo at the fe- cond, clear beyond what I could have reafonably expedled, in a dif- cuflion of points fo far removed beyond the reach of the fenfes, and explained through fo foreign a medium. It now remains to fay fomething of the Tranflator, Mr. Charles Wilkins. This Gentleman, to whofe ingenuity, unaided by mo- dels for imitation, and by artifts for his direction, your government is indebted for its printing-office, and for many official purpofes to which it has been profitably applied, with an extent unknown in Europe, has united to an early and fuccefsful attainment of the Per- fian and Bengal languages, the ftudy of the Sanfkreet. To this he devoted himfelf with a perfeverance of which there are few exam- ples, and with a fuccefs which encouraged him to undertake the tranflation of the Mahabharat. This book is faid to confift of more than one hundred thoufand metrical ftanzas, of which he has at this time tranflated more than a third ; and, if I may truft to the imper- fect tefts by which I myfelf have tried a very fmall portion of it, through the medium of another language, he has rendered it with great accuracy and fidelity. Of its elegance, and the fkill with which he has familiarized (if I may fo exprefs it) his own native language to fo foreign an original, I may not fpeak, as from the fpecimen herewith prefented, whoever reads it, will judge for himfelf. Mr. Wilkins's health having fuffered a decline from the fatigues of bufinefs, from which his gratuitous labors allowed him no relax- ation, he was advifed to try a change of air for his recovery. I my- felf recommended that of Banaris, for the fake of the additional advantage which he might derive from a refidence in a place which is confidered as the firft feminary of Hindoo learning ; and I pro- moted his application to the Board, for their permiffion to repair thither, without forfeiting his official appointments during the term of his abfence. I have always regarded the encouragement of every fpecies of ufe- ful diligence, in the fervants of the Company, as a duty appertaining to my office ; and have feverely regretted that I have poflefled fuch fcanty means of exercifing it, efpecially to fuch as required an ex- emption from official attendance ; there being few emoluments in this [ « 1 this fervice but fuch as are annexed to official employment, and few offices without employment. Yet I believe I may take it upon me to pronounce, that the fervice has at no period more abounded with men of cultivated talents, of capacity for bufinefs, and liberal knowledge ; qualities which reflect the greater luftre on their pof- feflbrs by having been the fruit of long and laboured application, at a feafon of life, and with a licence of conduft, more apt to produce diffipation than excite the defire of improvement. Such ftudies, independently of their utility, tend, efpecially when the purfuit of them is general, to diffufe a generality of fentiment, and a difdain of the meaner occupations of fuch minds as are left nearer to the Hate of uncultivated nature ; and you, Sir, will be- lieve me, when I allure you, that it is on the virtue, not the ability of their fervants, that the Company muft relyibr the permanency of their dominion. Nor is the cultivation of language and fcience, for fuch are the ftudies to which I allude, ufeful only in forming the moral charac- ter and habits of the fervice. Every accumulation of knowledge, and efpecially fuch as is obtained by focial communication with people over whom we exercife a dominion founded on the right of conqueft, is ufeful to the ftate : it is the gain of humanity : in the fpecific inftance which I have ftated, it attracts and conciliates dis- tant affections ; it leffens the weight of the chain by which the na- tives are held in fubjeftion ; and it imprints on the hearts of our own countrymen the fenfe and obligation of benevolence. Even in England, this effeft of it is greatly wanting. It is not very long fince the inhabitants of India were confidered by many, as creatures fcarce elevated above the degree of favage life ; nor, I fear, is that prejudice yet wholly eradicated, though furely abated. Every in- ftance which brings their real character home to obfervation will imprefs us with a more generous fenfe of feeling for their natural rights, and teach us to eftimate them by the meafure of our own. But fuch inftances can only be obtained in their writings : and thefe will furvive when the Britifli dominion in India fhall have long ceafed to exift, and when the fources which it once yielded of wealth and power are loft to remembrance. If you, Sir, on the perufal of Mr. Wilkins's performance, fhall judge it worthy of fo honorable a patronage, may I take the fur- ther liberty to requeft that you will be pleafed to prefent it to the Court of Directors, for publication by their authority, and to ufe your [ 12 ] your intereft to obtain it ? Its public reception will be the teft of its real merit, and determine Mr. Wilkins in the profecution or ceflation of his prefent laborious ftudies. It may, in the firft event, clear the way to a wide and unexplored field of fruitful knowledge ; and fuggeft, to the generofity of his honorable employers, a defire to encourage the firft perfevering adventurer in a fervice in which his example will have few followers, and moft probably none, if it is to be performed with the gratuitous labor of years loft to the provifion of future fubfiftence : for the ftudy of the Sanfkreet cannot, like the Perfian language, be applied to official profit, and improved with the official exercife of it. It can only derive its reward, beyond the breath of fame, in a fixed endowment. Such has been the fate of his predeceflbr, Mr. Halhed, whofe labors and incomparable genius, in two ufeful productions, have been crowned with every fuccefs that the public eftimation could give them ; nor will it detract from the no lefs original merit of Mr. Wilkins, that I afcribe to another the title of having led the way, when I add, that this example held out to him no incitement to emulate it, but the profpedt of barren applaufe. To fay more, would be difrefpedt ; and I believe that I addrefs myfelf to a gen- tleman who poflefles talents congenial with thofe which I am fo anxious to encourage, and a mind too liberal to confine its be- neficence to fuch arts alone as contribute to the immediate and fubftantial advantages of the ftate. I think it proper to aflure you, that the fubjedt of this addrefs, and its defign, were equally unknown to the perfon who is the object of it ; from whom I originally obtained the tranflation for another purpofe, which on a fecond revifal of the work I changed, from a belief that it merited a better deftination. A mind rendered fufceptible by the daily experience of unmerited reproach, may be excufed if it anticipates even unreafonable or im- probable objections. This muft be my plea for any apparent futi- lity in the following obfervation. I have feen an extract from a fo- reign work of great literary credit, in which my name is mentioned, with very undeferved applaufe, for an attempt to introduce the knowledge of Hindoo literature into the European world, by for- cing or corrupting the religious confciences of the Pundits, or pro- ■ feflbrs of their facred doctrines. This reflection was produced by the publication of Mr. Halhed's tranflation of the Poottee, or code of Hindoo laws ; and is totally devoid of foundation. For myfelf I [ 13 ] I can declare truly, that if the acquifition could not have been ob- tained but by fuch means as have been fuppofed, I (hould never have fought it. It was contributed both cheerfully and gratuitoufly, by men of the moft refpe&able characters for fandtity and learning in Bengal, who refufed to accept more than the moderate daily fubfiftence of one rupee each, during the term that they were employed on the compilation ; nor will it much redound to my credit, when I add, that they have yet received no other reward for their meritorious labors. Very natural caufes may be afcribed for their reluctance to communicate the myfteries of their learning to ftrangers, as thofe to whom they have been for fome centuries in fubjedtion,' never enquired into them, but to turn their religion into derifion, or deduce from them arguments to fupport the in- tolerant principles of their own. From our nation they have re- ceived a different treatment, and are no lefs eager to impart their knowledge than we are to receive it. I could fay much more in proof of this fa£t, but that it might look too much like felf- commendation. I have the honor to be, with refpedt, SIR, Your moft obedient, and Moft humble Servant, WARREN HASTINGS. Calcutta, 3d Dec r 1784. P. S. Since the above was written, Mr. Wilkins has tranfmitted to me a corrected copy of his Tranflation, with the Preface and Notes much enlarged and improved. In the former, I meet with fome complimentary paflages, which are certainly improper for a work publiflied at my own folicitation. But he is at too great a diftance to allow of their being fent back to him for correction, without lofing the opportunity, which I am unwilling to lofe, of the pre- fent difpatch ; nor could they be omitted, if I thought myfelf at liberty to expunge them, without requiring confiderable altera- tions in the context. They muft therefore ftand ; and I hope that this explanation will be admitted as a valid excufe for me in paffing them. W. H. THE THE u w BH AGVAT-GEETA, DIALOGUES O F u w . V u u u KREESHNA and A R J N. [ *7 ] TO THE HONORABL1 WARREN HASTINGS, esq. GOVERNOR GENERAL, &C. &C. Honorable Sir, UNCONSCIOUS of the liberal purpofe for which you intended the Geeta, when, at your requeft, I had the honor to prefent you with a copy of the manu- fcript, I was the lefs folicitous about its imperfections, be- caufe I knew that your extenfive acquaintance with the cuftoms and religious tenets of the Hindoos would elu- cidate every paflage that was obfcure, and I had fo often experienced approbation from your partiality, and cor- rection from your pen : It was the theme of a pupil to his preceptor and patron. But fince I received your commands to prepare it for the public view, I feel all that anxiety which muft be infeparable from one who, for the firft time, is about to appear before that awful tribunal; and I mould dread the event, were I not con- vinced that the liberal fentiments expreffed in the letter you have done me the honor to write, in recommenda- tion of the work, to the Chairman of the Direction, if permitted to accompany it to the prefs, would fcreen me, under its own intrinfic merit, from all cenfure. an d "5^ Sat, are the three myftic characters ufed to denote the Deity. By him in the beginning were appointed the Brah- mans, the Veds, and religion : hence the facrificial, char- itable, and zealous ceremonies of the expounders of the word of God, as they are ordained by the law, conftantly proceed after they have pronounced Om ! Tat having been pronounced by thofe who long for immortality, without any inclination for a temporary re- ward of their actions, then are performed the ceremonies of worfhip and zeal, and the various deeds of charity. The word Sat is ufed for qualities which are true, and for qualities that are holy. The word Sat is alfo applied to deeds which are praifeworthy. Attention in worfhip, zeal, and deeds of charity, are alfo called Sat. Deeds which are performed for Tat are alfo to be efteemed Sat. Whatever is performed without faith, whether it be facrifices, deeds of charity, or mortifications of the flefh, is called Asat ; and is not for this world or that which is above. LECTURE [ 8 9 ] LECTURE XVIII. OF FORSAKING THE FRUITS OF ACTION FOR OBTAINING ETERNAL SALVATION. Arjoon. I WISH much to comprehend the principle ofSannyas, and alfo of Tyag, each feparately. Kreeshna. The bards conceive" 4 that the word Sannyas implieth the forfaking of all actions which are defirable; and they call Tyag, the forfaking of the fruits of every a&ion. Certain philofophers have declared that works are as much to be avoided as crimes ; whilft others fay that deeds of worfhip, mortifications, and charity mould not be forfaken. Hear what is my decree upon the term Tyag. Tyag, or forfaking, is pronounced to be of three na- tures. But deeds of worfhip, mortification, and charity are not to be forfaken : they are proper to be performed. Sacrifices, charity, and mortifications are purifiers of the philofopher. It is my ultimate opinion and decree, that fuch works are abfolutely to be performed, with a forfaking of their confequences and the profpect of their fruits. The retirement from works, which are appointed to be performed, is improper. The forfaking of them through folly and diftraction of mind, arifeth from the influence of the Tama-Goon. The forfaking of a work becaufe it is painful, and from the dread of bodily affliction, arifeth from the Raja-Goon; and he who thus leaveth undone what he ought to do, fhall not obtain the fruit of forfaking. The work which is performed becaufe it is appointed and 1% [ 9° ] and efteemed neceflary to be done, and with a forfaking of the confequences and the hope of a reward, is, with fuch a forfaking, declared to be of the Satwa-Goon. The man who is poffeffed of the Satwa-Goon is thus a lyagee, or one who forfaketh the fruit of action. He is of a found judgment, and exempt from all doubt ; he complaineth not in adverfity, nor exulteth in the fuccefs of his undertakings. No corporeal being is able totally to refrain from works. He is properly denominated a Tyagee who is a forfaker of the fruit of action. The fruit of action is threefold : that which is coveted, that which is not coveted, and that which is neither one nor the other. Thofe who do not abandon works ob- tain a final releafe ; not thofe who withdraw from action, and are denominated Sannyasees. Learn, O Arjoon, that for the accomplifhment of every work five agents" 5 are neceflary, as is further de- clared in the Sankhya and Vedant-Saftras : — attention and fupervifion, the actor, the implements of various forts, diftinct and manifold contrivances, and laftly the favor of Providence. The work which a man under- taketh, either with his body, his fpeech, or his mind, whether it be lawful or unlawful, hath, thefe five agents engaged in the performance. He then who after this, becaufe of the imperfection of his judgment, beholdeth no other agent than himfelf, is an evil-thinker and feeth not at all. He who hath no pride in his difpofition, and whofe judgment is not affected, although he fhould deftroy a whole world, neither killeth, nor is he bound thereby" 6 . In the direction of a work are three things : Gnan, Gneya, and Pareegnata" 7 . The accomplifhment of a work is alfo threefold : the implement, the action, and the agent. The Gnan, the action, and the agent are each [ 9i ] each diftinguished by the influence of the three Goon. Hear in what manner they are declared to be after the order of the three Goon. That Gnan, or wifdom, by which one principle alone is feen prevalent in all nature, incorruptible and infinite in all things finite ; is of the Satwa-Goon. That Gnan, or wifdom, is of the Raja-Goon, by which a man believeth that there are various and manifold principles prevailing in the natural world of created beings. That Gnan, or wifdom which is mean, interefted in one fingle object alone as if it were the whole, without any juft motive or defign, and without principle or profit, is pronounced to be of the Tama-Goon. The adtion which is appointed by divine precept, is performed free from the thought of its confequences and without paflion or defpite, by one who hath no regard for the fruit thereof, is of the Satwa-Goon. The action which is performed by one who is fond of the gratification of his lulls, or by the proud and felfifli, and is attended with unremitted pains, is of the Raja-Goon. The action which is undertaken through ignorance and folly, and without any forefight of its fatal and in- jurious confequence, is pronounced to be of the Tama- Goon. The agent who is regardlefs of the confequences, is free from pride and arrogance, is endued with fortitude and refolution, and is unaffected whether his work fuc- ceed or not, is faid to be of the Satwa-Goon. That agent is pronounced to be of the Raja-Goon who is a Have to his paffions, who longeth for the fruit of action, who is avaricious, of a cruel difpofition, of im- pure principles, and a Have to joy and grief. The agent who is unattentive, indifcreet, ftubborn, diffembling, [ 9* ] diflembling, mifchievous, indolent, melancholy, and dil- atory, is of the Tama-Goon. Hear alfo what are the threefold divfions of under- ftanding and firmnefs, according to the influence of the three Goon, which are about to be explained to thee diftinctly and without referve. The underftanding which can determine what it is to proceed in a bufinefs, and what it is to recede ; what is neceflary and what is unneceflary ; what is fear and what is not ; what is liberty and what is confinement, is of the Satwa-Goon. The underftanding which doth not conceive juftice and injuftice; what is proper and what is improper; as they truly are, is of the Raja-Goon. The underftanding which, being overwhelmed in dark- nefs, miftaketh injuftice for juftice, and all things con- trary to their true intent and meaning, is of the Tama- Goon. That fteady firmnefs, with which a man, by devotion, reftraineth every action of the mind and organs, is of the Satwa-Goon. That interefted firmness by which a man, from views of profit, perfifteth in the duties of his calling, in the gratification of his lufts, and the acquifition of wealth, is declared to be of the Raja-Goon. That ftubborn firmnefs, by which a man of low capac- ity departeth not from floth, fear, grief, melancholy, and intoxication, is of the Tama-Goon. Now hear what is the threefold divifion of pleafure. That pleafure which a man enjoy eth from his labour, and wherein he findeth the end of his pains ; and that which, in the beginning, is as poifon, and in the end as the water of life, is declared to be of the Satwa-Goon, and to arife from the confent of the underftanding. That pleafure which arifeth from the conjunction of the [ 93 1 the organs with their obje&s, which in the beginning is as fweet as the water of life, and in the end as a poifon, is of the Raja-Goon. That pleafure which in the beginning and the end tendeth to ftupify the foul, and arifeth from drowfinefs, idlenefs, and intoxication, is pronounced to be of the Tama-Goon. There is not any thing either in heaven or earth, or amongft the hofts of heaven, which is free from the in- fluence of thefe three Goon or qualities, which arife from the firft principles of nature. The refpective duties of the four tribes of Brahman"*, KJhetree" 9 , Vifya, and Soodra™, are alfo determined by the qualities which are in their conftitutions. The natural duty of the Brahman is peace, felf-re- ftraint, zeal, purity, patience, rectitude, wifdom, learn- ing, and theology. The natural duties of the Kfhetree are bravery, glory, fortitude, rectitude, not to flee from the field, generofity, and princely conduct. The natural duty of the Vifya is to cultivate the land, tend the cattle, and buy and fell. The natural duty of a Soodra is fervitude. A man being contented with his own particular lot and duty obtaineth perfection. Hear how that perfec- tion is to be accomplifhed. The man who maketh an offering of his own works to that being from whom the principles of all beings proceed, and by whom the whole univerfe was fpread forth, by that means obtaineth perfection. The duties of a man's own particular calling, although not free from faults, is far preferable to the duty of an- other, let it be ever fo well purfued. A man by follow- ing the duties which are appointed by his birth, doeth no wrong. A man's own calling, with all its faults, ought [ 94 ] ought not to be forfaken. Every undertaking is in- volved in its faults, as the fire in its smoke. A difin- terefted mind and conquered fpirit, who, in all things, is free from inordinate defires, obtaineth a perfection unconnected with works, by that refignation and retire- ment which is called Sannyas ; and having attained that perfection, learn from me, in brief, in what manner he obtaineth Brahm, and what is the foundation of wifdom. A man being endued with a purified underftanding, having humbled his fpirit by refolution, and abandoned the objects of the organs ; who hath freed himfelf from paffion and diflike; who worfhippeth with difcrimina- tion, eateth with moderation, and is humble of fpeech, of body, and of mind ; who preferreth the devotion of meditation, and who conftantly placeth his confidence in difpaffion ; who is freed from orientation, tyrannic ftrength, vain-glory, luft, anger, and avarice ; and who is exempt from felfifhnefs, and in all things temperate, is formed for being Brahm. And thus being as Brahm, his mind is at eafe, and he neither longeth nor lamenteth. He is the fame in all things, and obtaineth my fupreme afliftance ; and by my divine aid he knoweth, funda- mentally, who I am, and what is the extent of my exiftence ; and having thus difcovered who I am, he at length is abforbed in my nature. A man alfo being engaged in every work, if he put his truft in me alone, fhall, by my divine pleafure, obtain the eternal and incorruptible manfions of my abode. With thy heart place all thy works on me ; prefer me to all things elfe ; depend upon the ufe of thy under- ftanding, and think conftantly of me ; for by doing fo thou fhalt, by my divine favor, furmount every diffi- culty which furroundeth thee. But if, through pride, thou wilt not liften unto my words, thou fhalt undoubt- edly be loft. From a confidence in thy own felf-fuf- ficiency [ 95 ] ficiency thou mayft think that thou wilt not fight. Such is a fallacious determination, for the principles of thy nature will impel thee. Being confined to adbion by the duties of thy natural calling, thou wilt involuntarily do that from neceffity, which thou wanteft, through ignorance, to avoid. Eefwar refideth in the breaft of every mortal being, revolving with his fupernatural power all things which are mounted upon the univerfal wheel of time. Take fandtuary then, upon all occafions, with him alone, O offspring of Bharat ; for by his divine pleafure thou fhalt obtain fupreme happinefs and an eternal abode. Thus have I made known unto thee a knowledge which is a fuperior myftery. Ponder it well in thy mind, and then ac~t as it feemeth beft unto thee. Attend now to thefe my fupreme and moft myfterious words, which I will now for thy good reveal unto thee, becaufe thou art dearly beloved of me. Be of my mind, be my fervant, offer unto me alone and bow down humbly before me, and thou fhalt verily come unto me ; for I approve thee, and thou art dear unto me. For- fake every other religion, and fly to me alone. Grieve not then, for I will deliver thee from all thy tranfgreflions. This is never to be revealed by thee to any one who hath not fubje&ed his body by devotion, who is not my fervant, who is not anxious to learn ; nor unto him who defpifeth me. He who fhall teach this fupreme myftery unto my fervant, directing his fervice unto me, fhall undoubtedly go unto me ; and there fhall not be one amongft man- kind who doeth me a greater kindnefs ; nor fhall there be in all the earth one more dear unto me. He alfo who fhall read thefe our religious dialogues, by him I may be fought with the devotion of wifdom. This is my refolve. The [ 96 ] The man too who may only hear it without doubt, and with due faith, may alfo be faved, and obtain the regions of happinefs provided for thofe whofe deeds are virtuous. Hath what I have been fpeaking, O Arjoon, been heard with thy mind fixed to one point ? Is the dif- traction of thought, which arofe from thy ignorance, removed ? Arjook. By thy divine favor, my confufion of mind is loft, and I have found understanding. I am now fixed in my principles, and am freed from all doubt ; and I will henceforth acl according to thy words. Sanjay. In this manner have I been an ear-witnefs of the af- toniftiing and miraculous converfation that hath pafled between the fon of Vasoodev, and the magnanimous fon of Pandoo ; and I was enabled to hear this fupreme and miraculous doctrine, even as revealed from the mouth of Kreejhna himfelf, who is the God of religion, by the favor of Fyas 1 ". As, O mighty Prince ! I recollect again and again this holy and wonderful dialogue of Kreejhna and Arjoon, I continue more and more to re- joice; and as I recall to my memory the more than miraculous form of Haree" z , my aftonifliment is great, and I marvel and rejoice again and again ! Wherever Kreejhna the God of devotion may be, wherever Arjoon the mighty bowman may be, there too, without doubt, are fortune, riches, victory, and good conduct. This is my firm belief. THE END OF THE GEETA. NOTES. NOTES TO THE G E E T A. l 3 [ 99 1 NOTE Page. N°. 24 ' 'TpHE ancient chief. — Bhee/hma, brother of Veecheetra- •*■ veerya, grandfather of the Kooroos and the Pandoos. — * Shell. — The conch or chank. — ' Kreejhna. — An incarnation of the Deity. — * Arjoon. — The third son of Pandoo, and the favorite of Kreejhna. 26 1. 3 Gandeev my bow. — The gift of Varoon the God of the Ocean. — 5 Hell. — In the original Nark. The infernal regions, fuppofed to be fituated at the bottom of the earth, where thofe whofe virtues are lefs than their vices are doomed to dwell for a period proportioned to their crimes, after which they rise again to inhabit the bodies of unclean beasts. 27 6 Forefathers, &c. — The Hindoos are enjoined by the Veds to offer a cake, which is called Peenda, to the ghofts of their anceftors, as far back as the third generation. This ceremony is performed on the day of the new moon in every month. The offer- ing of water is in like manner commanded to be performed daily, and this ceremony is called Tarpon, to fatisfy, appeafe. — The fouls of fuch men as have left children to continue their generation, are fup- pofed to be tranfported, immediately upon quitting their bodies, into a certain region called Peetree-log, where they may continue in proportion to their former TOO Page. N». former virtues, provided thefe ceremonies be not neglected ; otherwife they are precipitated into Nark, and doomed to be born again in the bodies of un- clean beafts ; and until, by repeated regenerations, all their fins are done away, and they attain fuch a degree of perfection as will entitle them to what is called Mooktee, eternal falvation, by which is under- ftood a releafe from future tranfmigration, and an abforption in the nature of the Godhead, who is called Brabm. Thefe ceremonies, which are called Sradh, were not unknown to the Greeks and Ro- mans, and are ftill pradtifed by the followers of Mahommed. 28 7 Contrary to duty. — Contrary to the duty of a foldier. 29 8 By the dictates of my duty. — The duty of a foldier in oppofition to the dictates of the general moral duties. — » The wife men. — Pandeets, or expounders of the law ; or in a more general fenfe, fuch as by meditation have attained that degree of perfection which is called Gnan, or infpired wifdom. 31 ,0 The bonds of aSiion. — The Hindoos believe that every action of the body, whether good or evil, confineth the foul to mortal birth ; and that an eternal releafe, which they call Mooktee, is only to be attained by a total neglect of all fublunary things, or, which is the fame thing according to the doctrine of Kreejhna, the abandonment of all hopes of the reward of our actions ; for fuch reward, they fay, can only be a fhort enjoyment of a place in heaven, which they call Swarg ; because no man can, merely by his actions, attain perfection, owing to the mixture of good and evil which is implanted in his constitution. 32 " The objeSis of the Feds are of a threefold nature. — The commentators do not agree with refpedt to the fig- nification of this paflage ; but, as the Veds teach three diftindt fyftems of religion, it is probable that it refers to this circumftance. — " Yog. — There is no word in the Sanjkreet language that will bear fo many interpretations as this. Its firft fignification is junStion or union. It is alfo ufed for bodily [ IOI Page. No. bodily or mental application ; but in this work it is generally ufed as a theological term, to exprefs the application of the mind in fpiritual things, and the performance of religious ceremonies. The word Yogee, a devout man, is one of its derivatives. If the word devotion be confined to the performance of religious duties, and a contemplation of the Deity, it will generally ferve to exprefs the fenfe of the original ; as will devout and devoted for its deriva- tives. 32 IS Wifdom. — Wherever the word wifdom is ufed in this Tranflation, is to be understood infpired wifdom, or a knowledge of the Divine Nature. The original word is Gnan, or as it is written Jinan. 33 '♦ Folly.— -In the original Moha, which fignifies an em- baraflment of the faculties, arifing from the attendant qualities of the principles of organized matter. 35 I! The praSiice of deeds. — The performance of religious ceremonies and moral duties, called Karma-Tog. 36 l6 Brahma. — The Deity in his creative quality. — '7 Hath no occafion. — Hath no occafion to perform the ceremonial parts of religion. 37 lS Attained perfeEtion. — That degree of perfection which is neceflary to falvation. 38 " 9 Defire. — The will, as prefiding over the organs, the heart and the underftanding. 39 M The refolution. — In this place refolution means the power of diftinguifliing the truth of a propofition : the underftanding. — " He. — The foul, or univerfal fpirit, of which the vital foul is fuppofed to be a portion. 4.1 tl Worjhip the Devatas. — The word Devata is fynony- mous with Dev, Dew, or Deb, as it is fometimes pronounced. The Angels, or fubordinate celeftial beings ; all the attributes of the Deity ; and every thing in Heaven and Earth which has been perfoni- fied by the imagination of the Poets. 43 ZJ And where, O Arjoon, is there another ? — -fit for him is underftood. The fentence would perhaps read bet- ter in this form : " He who negledteth the duties of "life [ I° 2 ] Page. No. " life is not for this world, much lefs for that which "is above." But the other tranflation is literally correct. 43 *+ In me. — In the Deity, who is the univerfal fpirit. — * 5 Have no power to confine. — Have no power to confine the foul to mortal birth. 45 ** In the nine-gate city of its abode. — The body, as fur- niflied with nine paflages for the action of the faculties : the eyes, nofe, mouth, &c. — r z ? The powers nor the deeds of mankind. — To underftand this, and many fimilar paflages, it is neceflary to be apprized that the Hindoos believe that all our actions, whether good or evil, arife from the inherent quali- ties of the principles of our conftitution. 50 zS The man, &c. — i. e. That the defire of becoming a devout man is equal to the ftudy of the Feds. 52 29 Of a vital nature. — The vital foul. — 1. 20 Learn that thefe two.- — Matter and fpirit. 53 *° Satwa, Raja, Tama. — Truth, pajfion, darkness; or, as the words are fometimes ufed, white, red, black. — JI The wijhers after wealth. — Such as pray for worldly endowments. — * 2 And are governed by their own principles. — By the three ruling qualities already explained. 55 » Adhee-atma, &c. — As Kreejhna's anfwer to the feveral queftions of Arjoon has fomething myfterious in it, I will endeavour to render it more comprehenfible : Adhee-atma — literally fignifies the over-ruling fpirit, by which is implied the divine nature. Karma — fignifies atlion, whereby is to be understood his creative quality. Adhee-bhoot — fignifies he who ruleth over created beings : the power of the Deity to deftroy. Adhee-diva — literally means fuperior to fate ; and is ex- plained by the word Pooroojh, which, in vulgar lan- guage, means no more than man ; but in this work it is a term in theology ufed to exprefs the vital foul, or portion of the univerfal fpirit of Brahm inhabiting a body. So by the word Maha-Pooroojh is implied the Deity as the primordial source. Thefe terms are ufed [ !°3 ] Page. N ufed in a metaphyfical work called Patanjal, wherein God is reprefented under the figure of Maha-Poo- roojh, the great man or prime progenitor ; in con- junction with Prakreetee, nature or firft principle, under the emblem of a female engendering the world with his Maya or fupernatural power. 56 H Om ! — This myftic emblem of the Deity is forbidden to be pronounced but in filence. It is a fyllable formed of the letters 3^ a, 3 s ""i which in com- pofition coalefce, and make 3^4, O, and the nafal confonant J£, m. The firft letter ftands for the Creator, the fecond for the Preferver, and the third for the Deftroyer. — " A thousand revolutions of the Toogs. — Is equal to 4320,- 000,000 years. An ingenious mathematician, who is now in India, fuppofes that thefe Toogs are nothing more than aftronomical periods formed from the coincidence of certain cycles, of which thofe of the preceflion of the equinoxes and the moon are two. The word Toog, which fignifies zjunSiure ox joining, gives good grounds for fuch an hypothefis. 58 ' 6 And all things are not dependent on me. — This ambiguity is removed by the following fimile of the air in the aether. — " Kalp. — The fame as the day of Brahma, a thoufand revolutions of the Toogs. The word literally figni- fies formation. — ' 8 The whole, from the power of nature, without power. — This paffage is agreeable to the doctrine of the influence of the three Goon, or qualities, over all our actions. — » It is from this four ce. — Becaufe of the fupervifion of the Supreme Being. 59 *° Other Gods. — Wherever the word Gods is ufed in this Tranflation, the fubordinate fupernatural beings are implied. — *' Veds. — The word Ved fignifies learning. The lacred volumes of the Hindoos, of which there are four, fuppofed to have been revealed from the four mouths of Brahma. It is remarkable that Kreejhna men- tions [ 104 ] Page. No. tions only the three firft ; it may therefore be pre- fumed that no more exifted in his time. 59 + 2 Som. — is the name of a creeper, the juice of which is commanded to be drank at the conclufion of a facrifice, by the perfon for whom and at whofe expence it is performed, and by the Brahmans who officiate at the altar. — 43 Eendra — is a perfonification of the vifible heavens, or the power of the Almighty over the elements. He is the fprinkler of the rain, the roller of the thunder, and director of the winds. He is reprefented with a thoufand eyes, grafping the thunderbolt. 60 +* Sannyasee — one who totally forfaketh all worldly actions ; but Kreejhna, in order to unite the various religious opinions which prevailed in thofe days, confines the word Sannyas to a forfaking of the hope of reward. — 45 Women. — In the Veds it is declared, that the fouls of women, and of the inferior tribes, are doomed to tranfmigration till they can be regenerated in the body of a Brahman. — > 46 Rajarjhees — from Raja and Reejhee, Prince and Saint. 61 47 Soors. — Good angels. — + 8 Maharjhees. — Great faints, of whom there are reckoned feven, who were at the creation produced from the mind of Brahma. — 49 Manoos. — Four other beings produced at the creation from the mind of Brahma. 62 s ° Reejhees. — Saints. — 5 1 Devar/hees. — Deified faints. — s* Narad. — One of the Devarjhees, and a great Prophet, who is fuppofed to be ftill wandering about the world. Nara fignifies a thread or clew, a precept ; and Da Giver. — Wherever he appears he is con- stantly employed in giving good counfel. — !J Danoos. — Evil fpirits, or fallen angels, the offsprings of Danoo (fem). — m firft of men ! — Arjoon makes ufe of this expreffion as addrefling the Deity in human fhape. — « Adeetyas. — The offsprings of Adeetee (f.) (that may not be cut off.) There are reckoned twelve, and are nothing [ io 5 ] Page. No. nothing more than emblems of the fun for each month of the year. Their names are Varoon, Soorya, Fedang, Bhanoo, Eendra, Ravee, Gabhajlee, Tarn, Swarna-reta, Deevakar, Meetra, Veejhnoo. 62 5fi Veejhnoo. — He who filleth or poflefleth all fpace. One of the twelve funs, and the name of the Deity in his preferving quality. — 57 Ravee. — The rifer — one of the names of the fun. — s8 Mareechee. — One of the eight points of the heavens. — w Maroots. — The winds. — to Sasee. — The moon. — 61 Nakjhatras. — Difpellers of darknefs. The 18 con- ftellations through which the moon panes in its monthly courfe. Conftellations in general. — 6l Sam. — The firft of the four books of the Feds, com- pofed to be chanted or fung. — 6 s Vasava. — One of the names of Eendra. 63 k* Sankar. — One of the names of Seev, or Fate. — 6s Roodras. — Eleven diftin£tions of Seev, or Fate. — m Veettesa. — The God of riches, otherwife called Koover. He is faid to prelide over the regions of the north, and to be the chief of the Yak/has and the Rakjhas, two fpecies of good and evil Genii. — 6 7 Pavak. — The God of fire. He is fuppofed to prefide over the foutheaft quarter. — 68 Vasoos. — Eight of the firft created Beings of Brahma. — e 9 Meroo. — The north pole of the terreftrial globe, fabled by the poets to be the higheft mountain in the world. It is fometimes, by way of pre-eminence, called Soo-meroo. It is remarkable that the word Meroo fignifies a centre or axis. — 70 Vreehafpatee. — The preceptor of the Devs or Dews, the planet Jupiter and Dies Jovis. — 7' Skanda. — Otherwife called Karteek, the general of the celeftial armies. — 72 Bhreegoo. — One of the firft created beings produced from the mind of Brahma. — 73 The monofyllable. — The myftic word or monofyllable jS Om ! already explained. Tap. — A filent repetition of the name of God. 63 75 Heemalay. 14 74 [ io6 ] Page. N . 63 75 Heemalay. — The chain of fnowy mountains which divide India from Tartary, and which, from the im- menfe diftance they may be feen, are fuppofed to be as high as any upon the face of the globe. — T> Afwattha. — The Peepal 'tree. — 77 Cheetra-rath among/} Gandharvs. — The title of chief of the Gandharvs or celeftial choirs : the Gandharv of the painted chariot. In the Mahabharat is to be found a very enter- taining ftory of a combat between him and Arjoon, wherein he is defeated ; and, his painted chariot being deftroyed by a fiery arrow mot from the bow of his opponent, he refolves to change his name to Dagdha-rath, or the Gandharv of the burnt chariot. — 78 Oochifrava, who arofe with the Amreeta, or the water of life, from the ocean. 1 — The ftory of churning the ocean for what are called the Cbowda Rattan, or fourteen jewels, is of fuch a curious nature, and, in fome parts, bears fuch a wonderful affinity to Milton's defcription of the war in heaven, that the Tranflator thinks it will afford the reader an agreeable contraft to the subject of this work, and ferve as a further fpecimen of his verfion of the Mahabharat, from which both are extracted. AN EPISODE FROM THE MAHABHARAT, Book I. Chap. 15. u • ; THERE is a fair and ftately mountain, and its name is Meroo, a moft exalted mafs of glory, reflecting the funny rays from the fplendid furface of its gilded horns. It is cloathed in gold, and is the refpected haunt of Dews and Gandharvs. It is inconceivable, and not to be encompafled by finful man ; and it is guarded by dreadful ferpents. Many celeftial medicinal plants adorn its fides, and it ftands, piercing the heavens with its afpiring fummit, a mighty hill inacceflible even by the human mind ! It is adorned with trees and pleafant ftreams, and refoundeth with the delightful fongs of various birds. The [ 107 ] The Soars, and all the glorious hofts of heaven, having afcended to the fummit of this lofty mountain, fparkling with precious gems, and for eternal ages raifed, were fitting, in folemn fynod, meditating the difcovery of the Amreeta, or water of immortality. The Dew Narayan being alfo there, fpoke unto Brahma, whilft the Soars were thus confulting together, and faid, " Let the ocean, " as a pot of milk, be churned by the united labour of the Soars and Asoors ; and when the mighty waters have been ftirred up, the Amreeta fhall be found. Let them colled together every medicinal herb, and every precious thing, and let them ftir the ocean, and they fhall difcover the Amreeta." There is alfo another mighty mountain whofe name is Mandar, and its rocky fummits are like towering clouds. It is cloathed in a net of the entangled tendrils of the twining creeper, and re- foundeth with the harmony of various birds. Innumerable favage beafts infeft its borders, and it is the refpe&ed haunt of Keennars, Dews, and Apsars. It ftandeth eleven thoufand Tojan above the earth, and eleven thoufand more below its furface. As the united bands of Dews were unable to remove this mountain, they went before Veejhnoo, who was fitting with Brahma, and addrefled them in thefe words : " Exert, O mailers, " your moft fuperior wifdom to remove the mountain Mandar, "and employ your utmoftpower for our good." Veejhnoo and Brahma, having faid, " It fhall be according to " your wifh," he with the lotus eye direfted the King of Serpents to appear ; and Ananta arofe, and was inftru&ed in that work by Brahma, and commanded by Narayan to perform it. Then Ananta, by his power, took up that king of mountains, together with all its forefts and every inhabitant thereof; and the Soars accompanied him into the prefence of the Ocean, whom they addrefled, faying, " We will ftir up thy waters to obtain the " Amreeta." And the Lord of the waters replied — " Let me " alfo have a {hare, feeing I am to bear the violent agitations that " will be caufed by the whirling of the mountain." Then the Soars and the Asoors fpoke unto Koorma-raj, the King of the Tor- toifes, upon the ftrand of the ocean, and faid — " My Lord is able " to be the fupporter of this mountain." The Tortoife replied, " Be it fo :" and it was placed upon his back. So the mountain being fet upon the back of the Tortoife, Eendra began to whirl it about as it were a machine. The mountain Mandar ferved as a churn, and the ferpent Vasookee for the [ io8 ] the rope ; and thus in former days did the Dews, the Asoors, and the Danoos, begin to ftir up the waters of the ocean for the dis- covery of the Amreeta. The mighty Asoors were employed on the fide of the ferpent's head, whilft all the Soors aflembled about his tail. Ananta, that fovereign Dew, flood near Narayan. They now pull forth the ferpent's head repeatedly, and as often let it go ; whilft there iftued from his mouth, thus violently drawing to and fro by the Soors and Asoors, a continual ftream of fire, and fmoke, and wind ; which afcending in thick clouds re- plete with lightning, it began to rain down upon the heavenly bands, who were already fatigued with their labour ; whilft a fliower of flowers was fhaken from the top of the mountain, covering the heads of all, both Soors and Asoors. In the mean time the roaring of the ocean, whilft violently agitated with the whirling of the mountain Mandar by the Soors and Asoors, was like the bellowing of a mighty cloud. — Thoufands of the various productions of the waters were torn to pieces by the mountain, and confounded with the briny flood ; and every fpecific being of the, deep, and all the inhabitants of the great abyfs which is below the earth, were annihilated ; whilft, from the violent agita- tion of the mountain, the foreft trees were dafhed againft each other, and precipitated from its utmoft height, with all the birds thereon ; from whofe violent confrication a raging fire was pro- duced, involving the whole mountain with fmoke and flame, as with a dark blue cloud, and the lightning's vivid flafti. The lion and the retreating elephant are overtaken by the devouring flames, and every vital being, and every fpecific thing, are con- fumed in the general conflagration. The raging flames, thus fpreading deftru&ion on all fides, were at length quenched by a fliower of cloud-borne water poured down by the immortal Eendra. And now a heterogeneous ftream of the conco&ed juices of various trees and plants ran down into the briny flood. It was from this milk-like ftream of juices produced from those trees and plants, and a mixture of melted gold, that the Soors obtained their immortality. The waters of the ocean now being affimilated with those juices, were converted into milk, and from that milk a kind of butter was prefently produced ; when the heavenly bands went again into the prefence of Brahma, the granter of boons, and addrefled [ *°9 1 addreffed him, faying — " Except Narayan, every other Soar and " Asoor is fatigued with his labour, and ftill the Amreeta doth " not appear ; wherefore the churning of the ocean is at a ftand." Then Brahma faid unto Narayan — " Endue them with recruited " ftrength, for thou art their fupport." And Narayan anfwered and faid — " I will give frefh vigour to fuch as co-operate in the " work. Let Mandar be whirled about, and the bed of the " ocean be kept fteady." When they heard the words of Narayan, they all returned again to the work, and began to ftir about with great force that butter of the ocean ; when there prefently arofe from out the troubled deep — firft the moon, with a pleafing countenance, mining with ten thoufand beams of gentle light ; next followed Sree, the Goddefs of fortune, whofe feat is the white lily of the waters ; then Soora-Devee, the Goddefs of wine, and the white horfe called Oochifrava. And after thefe there was produced, from the unctuous mafs, the jewel Kowjioobh, that glorious fpark- ling gem worn by Narayan on his breaft ; fo Pareejat, the tree of plenty, and Soorabhee, the cow that granted every heart's defire. The moon, Soora-Devee, the Goddefs Sree, and the horfe as fwift as thought, inftantly marched away towards the Dews, keep- ing in the path of the fun. Then the Dew Dhanwantaree, in human fhape, came forth, holding in his hand a white veffel filled with the immortal juice Amreeta. When the Asoors beheld thefe wondrous things appear, they raifed their tumultuous voices for the Amreeta, and each or them clamoroufly exclaimed — " This of right is mine ! " In the mean time. Iravat, a mighty elephant, arofe, now kept by the God of thunder ; and as they continued to churn the ocean more than enough, that deadly poifon iflued from its bed, burning like a raging fire, whofe dreadful fumes in a moment fpread throughout the world, confounding the three regions of the univerfe with its mortal flench ; until Seev, at the word of Brahma, fwallowed the fatal drug to fave mankind ; which re- maining in the throat of that fovereign Dew of magic form, from that time he hath been called Neel-Kant, because his throat was ftained blue. When the Asoors beheld this miraculous deed, they became defperate, and the Amreeta and the Goddefs Sree became the fource of endlefs hatred. Then [ no ] Then Narayan aflumed the character and perfon of Moheenee Maya, the power of inchantment, in a female form of wonderful beauty, and- flood before the Asoors ; whofe minds being fafcinated by her prefence, and deprived of reafon, they feized the Amreeta, and gave it unto her. The Asoors now cloath themfelves in coftly armour, and, feizing their various weapons, rufli on together to attack the Soars. In the mean time Narayan, in the female form, having obtained the Amreeta from the hands of their leader, the hofts of Soars, during the tumult and confufion of the Asoors, drank of the living water. And it fo fell out, that whilft the Soars were quenching their, thirft for immortality, Rahoo, an Asoor, aflumed the form of a Soor, and began to drink alfo. And the water had but reached his throat, when the fun and moon, in friendfhip to the Soars, difcovered the deceit ; and inftantly Narayan cut off his head, as he was drinking, with his fplendid weapon Chakra. And the gigantic head of the Asoor, emblem of a mountain's fummit, being thus feparated from his body by the Chakra' s edge, bounded into the heavens with a dreadful cry, whilft his ponderous trunk fell cleaving the ground afunder, and making the whole earth unto its foundation, with all its iflands, rocks, and forefts. And from that time the head of Rahoo refolved an eternal enmity, and con- tinueth, even unto this day, at times to feize upon the fun and moon. Now Narayan, having quitted the female figure he had aflumed, began to difturb the Asoors with fundry celeftial weapons ; and from that iriftant a dreadful battle was commenced, on the ocean's briny ftrand, between the Asoors and the Soars. Innumerable fliarp and miflile weapons were hurled, and thoufands of piercing darts and battle-axes fell on all fides. The Asoors vomit blood from the wounds of the Chakra, and fall upon the ground pierced by the fword, the fpear, and fpiked club. — Heads, glittering with poliflied gold, divided by the Pattees' blade, drop inceflantly ; and mangled bodies, wallowing in their gore, lay like fragments or mighty rocks fparkling with gems and precious ores. Millions of fighs and groans arife on every fide ; and the fun is overcaft with blood, as they clafli their arms, and wound each other with their dreadful inftruments of deftrudtion. Now the battle's fought with the iron-fpiked club, and, as they clofe, with clenched fift ; and the din of war afcendeth to the heavens ! [ I" ] heavens ! They cry — " Purfue ! ftrike ! fell to the ground !" fo that a horrid and tumultuous noife is heard on all fides. In the midft of this dreadful hurry and confufion of the fight, Nar and Narayan entered the field together. Narayan beholding a celeftial bow in the hand of Nar, it reminded him of his Chakra, the deftroyer of the Asoors. The faithful . weapon, by name Soodarsan, ready at the mind's call, flew down from heaven with direct and refulgent fpeed, beautiful, yet terrible to behold. And being arrived, glowing like the facrificial flame, and fpread- < ing terror around, Narayan, with his right arm formed like the elephantine trunk, hurled forth the ponderous orb, the fpeedy meffenger, and glorious ruin of hoftile towns ; who, raging like the final all-deftroying fire, mot bounding with defolating force, killing thoufands of the Asoors in his rapid flight, burning and involving, like the lambent flame, and cutting down all that would oppofe him. Anon he climbeth the heavens, and now again darteth into the field like a Peesach to feaft in blood. Now the dauntlefs Asoors ftrive, with repeated ftrength, to crufli the Soars with rocks and mountains, which, hurled in vaft numbers into the heavens, appeared like fcattered clouds, and fell, with all the trees thereon, in millions of fear-exciting tor- rents, ftriking violently againft each other with a mighty noife ; and in their fall the earth, with all its fields and forefts, is driven from its foundation : they thunder furioufly at each other as they roll along the field, and fpend their ftrength in mutual conflict. Now Nar, feeing the Soars overwhelmed with fear, filled up the path to heaven with fliowers of golden-headed arrows, and fplit the mountain fummits with his unerring fhafts ; and the Asoors, finding themselves again fore prefled by the Soors, pre- cipitately flee : fome rufh headlong into the briny waters of the ocean, and others hide themfelves within the bowels of the earth. The rage of the glorious Chakra, Soodarsan, which for a while burnt like the oil-fed fire, now grew cool, and he retired into the heavens from whence he came. And the Soors having obtained the victory, the mountain Mandar was carried back to its former ftation with great refpedl ; whilft the waters alfo retired, filling the firmament and the heavens with their dreadful roarings. The Soors guarded the Amreeta with great care, and rejoiced exceedingly becaufe of their fuccefs ; and Eendra, with all his immortal bands, gave the water of life unto Narayan, to keep it for their ufe." 63 79 Kama-dhook. t I" ] Page. N . 63 79 Kama-dbook. — One of the names of the Cow of Plenty, produced in churning the ocean. — 8o Ananta among/} the Nags. — The Nags are ferpents fabled with many heads. Ananta fignifies eternal, and may be an emblem of eternity. There are fome very wonderful ftories told of thefe ferpents in the original from which thefe Dialogues are taken. — 8l Varoon. — The God of the Ocean. — 82 Yam. — The judge of hell. — 8j Prahlad. — An evil fpirit who was converted by Kreejhna. — 8 4 Yinateya. — A bird fabled to be of wonderful fize, and the vehicle of Veejhnoo, the Deity in his preferving quality, and who is otherwife called Garoor, — 8l Makar. — A fifli reprefented with a long fnout fome- thing like the probofcis of an elephant ; and the fign Capricornus. — 86 Ganga. — The Ganges. When the river was firft con- ducted from its fource, by a Prince whofe name was Bbageerath, towards the ocean, it fo fell out that Jahnoo was at his devotions at the mouth of the Mabanadee, at a place now called Navobgunge. — The Goddefs in pafling fwept away the utenfils for his ablutions, which fo enraged him, that he drank up her ftream ; but after a while his anger was ap- peafed, and he let her efcape from an incifion made in his thigh ; and from this circumftance of her fecond birth, fhe was afterwards called Jahnavee, or the offspring of Jahnoo. — 8 7 Dwandwa. — A term in grammar, ufed where many nouns are put together without a copulative, and the cafe fubjoined to the laft only, which is a mode of compofition much admired by the Poets. 64 88 Marga-seerjha. — The month beginning with the middle of October, when the periodical rains have fublided, and the exceflive heats are abated. — 8 9 Koosoomakara. — The feafon of flowers, otherwife called Vasant. The two months between the middle of March and May. — The Hindoos divide the year into fix Reetoo, or feafons, of two months each, which are thus denominated : Seesar. [ »3 ] Page. N°. Seesar. — Dewy feafon. Heemant. — Cold feafon. Vasant. — Mild (fpring). Greejhma. — Hot feafon. Varsa. — Rainy feafon. Sarat. — Breaking (up of the rains). 64 9° Vasoodev. — The father of Kreejhna in his incarnation. — 9> Yyas. — The reputed author or compiler of the Mahab- harat. — 9* Bards. — The Poets of India, like the Bards of Britain, were revered as Saints and Prophets.' — 9 ? Oosana. — Otherwife called Sookra, efteemed the pre- ceptor of the evil fpirits ; the planet Venus, and dies Veneris. 65. 94 Afween and Koomar. — Reputed the twin offsprings of the Sun, and phyficians of the Gods. 66 w Ooragas. — Who crawl upon their breafts : — ferpents. — 96 Chakra. — A kind of dtfcus with a fharp edge, hurled in battle from the point of the fore-finger, for whjch there is a hole in the centre. — See the ftory of the churning of the ocean, p. 106. — 97 Pooroojh. — Already explained. 68 98 Except thyfelf.-*— Thy/elf mould include his brothers, who were alfo faved. — 99 the immediate agent. — The inftrument to execute the decree of Fate. 70 I0 ° Thy four-armed form. — In which the Deity is ufually rep- refented in his incarnations, the images of which Arjoon had been accuftomed to behold without emotion. 72 I01 Amreeta. — The water of immortality, the Ambrofta of the Hindoo Gods. — See the ftory of churning the ocean, p. 106. 74 '° z And a conftant attention to birth, &c. — To look upon them as evils. — ,OJ Exemption from attachments and affection, &c. — i. e. That no attachments or affections mould draw a man from the exercife of his devotion ; or that all worldly cares muft be abandoned for the attainment of that wifdom which is to free the foul from future birth. — J °4 The fuperior fpirit. — God, the univerfal foul. 74 IO ' Sat IS [ »4 ] Page. No. 74 I0 5 Sat (ens) nor Asat (non ens). — The oppofite meanings of thefe two words render this paffage peculiarly mys- terious ; and even the commentators differ about their true fignification. The moft rational interpre- tation of them is, that the Deity in his works is a fubftance, or a material Being, and in his eflence immaterial ; but as he is but one, he qannot posi- tively be denominated either one or the other. 75 Io6 Are the caufe which operateth in the birth of the Pooroojh, &c. — That is, The influence of the three Goon, or qualities, over the human mind, not only determines the future birth of the foul, but into what rank of beings it fhall tranfmigrate ; for to tranfmigrate it is doomed, until it hath attained a degree of wifdom more powerful than the influence of thofe qualities. 8 1 '° 7 Pran and Opan. — The breathing fpirit, and the fpirit which að in the bowels to expel the faeces. — 108 ff/'hich i s of four kinds. — Either to be mafticated with the teeth, lapped in with the tongue, fucked in by the lips, or imbibed by the throat. — '°9 The Vedant. — A metaphyfical treatife on the nature of God, which teacheth that matter is a mere delufion, the fuppofed author of which is Vyas. — "° Koothajla, or he who Jlandeth on the pinnacle. — The divine eflence, which, according to the opinion or fome of their philofophers, is without quality, and fitteth aloof inactive. — "' There is another Pooroojh, &c. &c. — This, and the fol- lowing period, are fo full of myftery, that the Trans- lator defpairs of revealing it to the fatisfadtion of the reader. Perhaps Kree/hna only means to collect into one view the feveral appellations Koothajla, Pooroojh, Paramatma, Eefwar, and Pooroojhottama, by which the Deity is defcribed by as many different theologifts, in order to expofe their various opinions refpe&ing his nature, and unite them in one. 82 "•* Sajlra. — Any book of Divine authority. 86 " 3 Zeal, in the vulgar acceptation of the word, fignifies the voluntary infliction of pain, the modes of doing which, as pra&ifed to this day by the zealots of In- dia, [ »5 ] Page. N°. dia, are as various as they are horrible and aftonifhing. Kreejhna, by pointing out what true zeal is, tacitly condemns thofe extravagant mortifications of the flefh. 89 "* The Bards conceive, &c. — The meaning of this period is too evident to require a note. But, in order to fliew that the commentators of India are not lefs fond of fearching for myftery, and wandering from the fimple path of their author into a labyrinth of fcholaftic jargon, than fome of thofe of more enlight- ened nations, who for ages have been labouring to entangle the plain unerring clew of our holy religion, the Tranflator, in this place, will intrude the follow- ing literal verfion of the comment written upon it by one Sree-dhar Swamee, whofe notes upon the whole are held in as much efteem as the text, which at this day, they fay, is unintelligible without them. It can feldom happen that a commentator is infpired with the fame train of thought and arrangement of ideas as the author whofe fentiments he prefumes to expound, efpecially in metaphyfical works. The Tranflator hath feen a comment, by a zealous Per- fian, upon the wanton odes of their favorite Poet Hafiz, wherein every obfcene allufion is fublimated into a divine myftery, and the hoft and the tavern are as ingenioufly metamorphofed into their Prophet and his holy temple. NOTE BY SREE-DHJR SWAMEE, TO THE PASSAGE ABOVE ALLUDED TO. " The Bards, &c— The Feds fay—" Let him who " longeth for children make offerings. Let him who " longeth for heaven make offerings, &c. &c." The " Bards underftand Sannyas to be a forfaking, that " is, a total abandonment, of fuch works as are per- formed for the accomplifhment of a wifh, fuch " works as are bound with the cord of defire. The "Pandects know, that is, they underftand, Sannyas "to imply alfo a forfaking of all works, together "with [ »6 ] Page. No. " with all their fruits. The difquifitors, that is, fuch " as expound or make clear, call Tyag a forfaking of "the fruit only of every work that is defirable, " whether fuch as are ordained to be performed con- " ftantly, or only at ftated periods ; and not a for- " faking of the work itself. But how can there be " a forfaking of the fruit of fuch conftant and ftated " works as have no particular fruit or reward annexed " to them ? The forfaking of a barren woman's " child cannot be conceived. — It is faid — " Although " one who longeth for heaven, or for a ftore of cat- " tie, &c. fhould all his life perform the ceremonies " which are called Sandya, or feed the fire upon the " altar, and. in thefe and the like ceremonies, no "particular reward has ever been heard of; yet " whilft the law is unable to engage a provident and " wary man in a work where no human advantage " is to be feen, at the fame time it ordaineth that " even he who hath conquered the univerfe, &c. " fhall perform facrifices ; ftill for thefe, and the like " religious duties, it hath appointed fome general re- " ward." — But it is the opinion of Gooroo, that the " law intended thefe works merely for its own ac- " complifhment. Such a tenet is unworthy of notice, " becaufe of the difficulty of obliging men to pay " attention to thofe works. — It is alfo faid, that there " is a reward annexed to the general and particular " duties ; that they who perform them fhall become " inhabitants of the Poonya-lok ; that by works the " Peetree-lok is to be attained ; that by good works " crimes are done away, &c. &c. Wherefore it is " properly faid, — that they call Tyag a forfaking of the '■'•fruits of every aiiion." go " 5 Five agents, &c. — The five agents here implied, are probably the foul, as fupervifor ; the mind, as a£tor or director ; the organs, as implements, &c. — n6 j\j or i s ]j e }, oun d thereby. — He is not confined to mortal birth. — "7 Gnan, Gneya, and Pareegnata. — Wifdom,' the object of wifdom, and the fuperintending fpirit. 93 " 8 Brahman Page. 93 96 No. 119 [ "7 ] Brahman — is a derivative from the word Brabm, the Deity, and fignifies a Theohgiji or Divine. KJhetree — is derived from the word KJhetra, land. Vifya and Soodra — are of doubtful origin. By the favor of Vyas — who had endued Sanjay with an omnifcient and prophetic fpirit, by which he might be enabled to recount all the circumftances of the war to the blind Dhreetarajhtra. Haree. — One of the names of the Deity. I N S.