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Post by madanmohandas on Jul 12, 2010 3:44:31 GMT -6
Here is a start.
Srimad Bhagavad Gita. C.C. Caleb.
Dhrtarastra said On Kuru's field, the field of right, When face to face on war intent, What were the deeds, O Sanjay, say, My people and the Pandu's wraught? 1 Sanjay said The king Duryodhan when he saw The marshalled hosts of Pandu's sons, Approached his old preceptor Drona, And unto him these words addressed; 2 Yon mighty army pray observe Of Pandu's sons, O teacher mine, In battle order there arrayed By thine apt pupil, Drupad's son. 3 What heroes, mighty bowmen these, Of Bhim and Arjun, peers in war! Chiefs like Virat and Yuyudhan, And Drupad of the mighty car! 4 Dhrstaketu, Chekitan, And sacred Kashi's gallant king; Shaibya, the man most eminent, And Purujit and Kuntibhoj. 5 Yudhamanyu of prowess rare, The valliant Uttamaujas too, Subhadra's boy, Draupadi's sons, Each master of a mighty car. 6 And now, O best of twicw-born men, Pray note the chieftains on our side, My army leaders whom I name That thou mayest recognise them all. 7 Thyself, good sir, and Bhisma and Karna, And Krpa, oft victorious lord, Vikarna and Asvathaman too, And Somdatta's son named Jayadrath. 8 And scores of other valliant men Who for my sake are courting death, All fully armed with weapons keen, Past masters of the art of war. 9 Quita adequiate our forces are, And marshalled for the fray by Bhisma, Whilst theirs in Bhim'a supreme command, Compared with ours are small indeed. 10 Ho warriors! then let each remain At his appointed station firm; With loyal care protect ye Bhisma, Obiedient to my royal call. 11 Lo, then the valliant grandsire Bhisma, The eldest of the Kuru race, A loud lion's roar, his conch, To cheer Duryodhan blew on high. 12 Whereon at once busrt forth the clang Of conches and of kettle drums, O trumpets and of gongs and horns, A very din tumultuous! 13 And Madhav then and Pandu's son, Both seated in a mighty car, Yoked to a team of milk-white steeds, blew on their shells divine a blast. 14
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Post by madanmohandas on Jul 12, 2010 7:11:16 GMT -6
And Bhima too, of gruesome deeds, Blew on the Paundra, his mighty conch; On Panchajanya Hrsikesh, And Dhananjay on God-bestowed. 15 Yudhisthir, Kunti's royal son, Blew on the Endless Victory, And Nakul on the Dulcet-tone, And Sahadev on the Gem-bedecked. 16 The famous archer Kashi's king, The mighty car-lord Sikhandin, Virat and Drstadyumna too, And Satyaki the unsubdeud; 17 And Drupad and Draupadi's sons, Subhadra's son of mighty arm, From all sides each, O lord of earth, With his own conch the tumult swelled. 18 The hearts of Dhrtarastra's men By that most aweful blast were rent, For suddenly it roused to life The echos both of earth and sky. 19
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Post by Nitaidas on Jul 12, 2010 8:48:25 GMT -6
Madanmohanji, you have to type it all out? It isn't in a format that can be photocopied and sent to me? Or scanned into a pdf? I mean if you are up to it, this is fine. Someone will have to type it anyway in order for me to put it into the book. It is good, though, to have a copy to check for typos and mistakes. Anyway I can grab what you have posted easily enough and put it into a the book. I will post an updated version of my Gita translation in a few days with Caleb's translation in the appendix. Or, I can pair it with the Sanskrit and do an edition with just Caleb's translation. If it is really out of print and hard to get, that might be a good service. What do you know about the author?
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Post by madanmohandas on Jul 12, 2010 10:58:12 GMT -6
All I have is my hand written copy. I had the book for some years. It was originally printed by Butler and Tanner in Frome ( only a few miles from here) in 1911. There was a preface. Caleb held a post at an institution in Luknow and may be better known for writings on a subject I can't presently remember.
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Post by madanmohandas on Jul 12, 2010 11:19:39 GMT -6
Now when ape-bannered Pandu's son Dhrtarastra's marshalled host beheld, And showers of misciles falling fast, He forthwith raised his bow aloft, 20 And in this wise , O lord of earth, Addressed himself to Hrsikesh; Half way between those armies twain Halt thou my car Immortal one. 21 That I may scrutinise the foes Who with us now desire to fight; With whom indeed I must contend In this feirce war that now begins. 22 That I may see those gathered here, All eager for the coming fray; Who anxious are to serve in war, Dhrtarastra's evil minded son. 23 Sanjay said. Then Hrsikesh, O bharat's son, Requested thus by Gudakesh, At once did halt that mighty car Half way between those armise twain. 24 Directly facing Bhisma, Drona, And all those rulers of the earth And said, ' Behold, O Pritha's son The host of Kurus gathered here.' There Pritha's son in both those hosts His forbares, sons and cousins saw, Relations, comrades, friends as well, On fratricidal deeds intent. 26
............27 missing. No others missing,
With deep compassion overcome, And sad at heart, he spake these words; O Krishna, seeing these my kin All standing eager for the fight, 28 My members fail, bereft of strength, And all my mouth is parched and dry; There thrills a shudder through my frame, My hair with horror stands on end. 29 And from my hand the Gandiva slips, And all my skin with fever burns; I scarse can dare to stand upright, My mind distracted madly whirls. 30 And I, O Keshava, also see Dread signs portending ill and woe; I fail to see what good can come By slaying these my kith and kin! 31 For vict'ry have I no desire, For kingom, Krishna, or delights; To us, O Govinda, Kingship's naught, Not even life with all its joys, 32 When they for whom we wish to gain Dominion, pleasures and delights, Stand here engaged in mutual strife, Prepared to give up wealth and life. 33
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Post by Nitaidas on Jul 12, 2010 12:07:11 GMT -6
Well, keep at it then. I think the other members of the forum will enjoy reading it. Just do a little each day. I have searched all over the place and found only one copy in the USA. It is at Widner Library at Harvard in both book and microfilm form. I don't think that Harvard generally lends its books through Inter-library loan but I think I will request it anyway. Maybe there is another copy somewhere that I don't know of. Or, maybe they will lend the microfilm version. It was published in 1911 by Luzac and Company. No other listings by that author.
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Post by madanmohandas on Jul 13, 2010 6:20:47 GMT -6
Actually 34 is missing because the translator deemed it a repetition of the idea conveyed in 26.
No time now but I will continue. If you do get hold of an original you might notice that I have audaciously done a little editing, just a few words here and there, and a verse that was missing. I'll tell you which verse later. Anyway must go.
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Post by Nitaidas on Jul 13, 2010 10:17:55 GMT -6
Actually 34 is missing because the translator deemed it a repetition of the idea conveyed in 26. No time now but I will continue. If you do get hold of an original you might notice that I have audaciously done a little editing, just a few words here and there, and a verse that was missing. I'll tell you which verse later. Anyway must go. Why don't you supply the missing verse [we will clearly identify it as yours and not Mr Caleb's in the published version]. I will try to get a hold of the printed edition and we will certainly keep your editing changes with a note to that effect. I made similar editorial changes to Dr Kapoor's book Experiences in Bhakti where English idiom demanded it. None of the meaning was changed, only the manner of expression was made more felicitous.
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Post by madanmohandas on Jul 13, 2010 10:46:37 GMT -6
O good, glad you're alright about that.
I'd fain not slaughter kith and kin, Though slain by them; nor e'en to win The kingship of the triple world, Far less to gain an earthly crown. 35 What joy, Janardan, ours will be When we have slain Dhrtarastra's sons? Nay, only sin shall cling to us If we destroy these wicked ones! 36 It thus behooves us ill to slay Our kinsmen - Dhrtarastra's sons; Our kinsmen slain, O Madhav, how Can we be happy e'er again? 37 For if indeed they cannot see, Their reason overpowered by greed, The sin of wiping out a race, The crime of emnity to freinds, Should we therefore, who plainly see, O Janardan, the sinfulness Of wholesale slaughter of a race, This evil deed not learn to shun? 39 The time-honoured ancestral rites By such extinction are destroyed; When this occurs the clan becomes The prey of sheer iniquity. 40 Where, Krishna, iniquity prevails, Corrupt become the women-folk; From such corruption, Vrshni's son, Caste mingling follows in its train. 41 With mingling up of castes ensues A hellward march of sinning folk, And their ancestors fall from heaven, Deprived of ritual offerings. 42 By these misdeeds which mingle castes, Of those who extirpate a clan, The time-honoured ancestral rites, And those of caste, are lost for aye. 43 And, O Janardan, we have heard The dwelling place of all such men Whose ancestral rites have ceased to be Is everlastingly in hell. 44 Alas! Alas how greivous is The sin we now have ventured on, Since for the greed of kingship's joys We wish to slaughter kith and kin! 45 'Twere better far that I be slain, Resisting not and weaponless, By Dhrtarastra's armed sons, Than answer them with blow for blow. 46 Sanjay said. So speaking on the battle feild, Arjun, his mind distraught by greif, His bow and arrows flung away, And sank upon the chariot seat. 47
End of Chapter 1
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Post by madanmohandas on Jul 13, 2010 11:06:54 GMT -6
Sanjay said. To him with pity thus o'ercome, With smarting eyes bedimmed with tears, Depressed in spirit, greif opressed, Lord Madhusudan spake these words. 1 The Blessed Lord said. Whence this dejection, Arjun, say, Which grips thee in this danger's hour? Inglorious, shutting out from heaven, And always by the brave abhored. 2 O Partha, yield not to impotence, For surely it becomes thee not; Shake off this faintness of the heart, And rouse thyself, O Parantap! 3 Arjun said. O Madhusudan, how can I Assail with arrows Bhisma, Drona? O foe destroyer, both these cheifs Deserve my worship reverent. 4
Rather than slay these teachers noble souled Let my repast be beggars daily bread; By killing them, greed tainted though they be, Blood stained delights alone should I enjoy. 5 Nor do I know for us which better is, To vanquish them or by them vanquished be; Our foes indeed are Dhrtarastra's sons, Whom having slain, we could not care to live. 6 By helplessness oppressed, by doubts assailed, I do not see the path of duty plain, Be thou my guide and tell me what is best, My teacher thou, in mercy lead me now. 7 I do not see what will dispell the grief, Which never more will leave my spirt free, When I a matchless kingdom have obtained, Nay more, become the sovrain of the gods! 8
Sanjay said. Thus having answered Hrisikesh, To Govind, Gudakesh then said; In battle I will not engage, And having spoken, silence held. 9
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Post by madanmohandas on Jul 13, 2010 11:13:45 GMT -6
Mark the change to the five footed line in verses 5-8 from the four footed line. He does this throughout in keeping the variation in meter of the original.
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Post by Nitaidas on Jul 13, 2010 13:39:15 GMT -6
Mark the change to the five footed line in verses 5-8 from the four footed line. He does this throughout in keeping the variation in meter of the original. Duly noted. I think that is great. Often the longer verse meters mark important points in the text and it is great that that comes through in the translation.
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Post by madanmohandas on Jul 13, 2010 14:32:33 GMT -6
To him, dejected and depressed, Whilst stationed 'midst those armies twain, O son of Bharat, Hrsikesh then Softly smiling, spake these words; 10 The Blessed Lord said. Thou greivest where no greif should be, Yet speakest words of wisdom thou! They who are wise greive not for those Who live or who have passed away. 11 For verily I ne'er was not, Nor thou, nor any of these lords, And none of us who live this day Hereafter ever cease to be. 12 Just as the dweller in these frames Puts on his childhood, youth and age, So doth he clothe himself afresh; At this the wise are not perplexed. 13 Sensations, O thou Kunti's son, Of heat and cold, of joy and pain, Are fleeting, unabiding things, With courage do thou bear them then. 14 That wise man who, O cheif of men, Is not perturbed by these at all, To whom alike are joy and pain, The life immortal he deserves. 15 What is can never cease to be, What never was cannot exist, This dual truth is plain to them Who essence part from accident. 16 Know him as indesructable By whom pervaded is the world, And none can bring about the death Of him, the undecaying self. 17 These bodies in which he abides, The deathless, eternal, infinite, They only perish, Bharat's son, Arise therefore and fight thy foes. 18 Who think of him as one who slays, Or who believe that he is slain, They both are steeped in ignorance, He slayeth not nor is he slain. 19
He never enters birth nor doth he die, And having been, he cannot cease to be; Eternal, primal, changeless and unborn, He is not killed though killed the body be. 20
O Pritha's son, how can that man Who knoweth him to be unborn, Eternal and immutable, Kill anyone or have him killed? 21
Like to the man who casts off garments old, And clothes himself in other raiment new, So too doth he, the dweller in these frames, Discard the old to live in bodies fresh. 22
He never is by weapons cleft, Nor burnt by raging flames of fire, He cannot be by waters drenched, Nor ever withered by the wind. 23 And he divided cannot be, Nor burnt nor drenched nor dried; He's immovable, ancient, firm, Eternal and pervading all. 24 Unmanifest, unthinkable, Unchangable, he's said to be. Hence, knowing him to be as such It is not meet that thou shouldst mourn. 25 But if indeed thou think that he Is ever born and ever dies, It is not meet that even then, O mighty armed, thou thu shouldst greive. 26 For who is born must surely die, And who is dead must surely live, Therefore, for that which must befall Thou shouldst not vainly greive. 27 Before their birth and after death All beings are unmanifest, We only see them whilst they live, Why therefore should we mourn for them? 28 As wonderful he's adjudged by one, As wonderful a second speaks of him, As wonderful he's heard of by another, And yet his mystery none ever knows. 29 Th' embodied self, O bharat's son, Is past all wounding, past all hurt, Therefore, for any creature thou Hast not the slightest cause to greive. 30 Think too of what is due from thee, And in thy duty do not fail. Since, for a warrior nothing is More wholesome than a righteous war. 31 Happy the warriors, Pritha's son, To whom a battle such as this, Comes of itself, unsaught, unasked, An open door which leads to heaven. 32 But if thou wilt refuse to fight This righteous battle, fair and just, Thy fame and duty thrown away, Thou shalt most surely sin incur. 33 The tale of thy undying shame Shall be renewed from age to age. Who in the past have honoured been Must count such fate as worse than death. 34 The cheifs who own great battle cars Will think thou didst not fight through fear, And th' esteem which now is thine Will be transformed to cold contempt. 35 Unutterable and evil things Thy enemies will speak of thee, And mock thy mighty prowess, Prince, What can be sadder fate than this! 36 If slain thou wilt to heaven go, If victor thou wilt gain the earth; Arise therefore, O Kunti's son, With full resolve to fight thy foes! 37 Let pain and pleasure, gain and loss, And triumph also, and defeat, Have equal value in thy sight, For thus no sin shall cling to thee. 38
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Post by Nitaidas on Jul 13, 2010 15:36:19 GMT -6
Wow! You are really cranking it out, madanamohanji. I can see that I will have to run to stay up with you. Here is the first chapter matched with its Sanskrit. I am keeping both Devanagari and transliteration. Should I keep both or drop one? I can also space out the translation some. We can also add footnotes where needed. I kind of like the antique Devanagari font here. What do you think? I can make it more modern, however. Here
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Post by madanmohandas on Jul 13, 2010 17:36:26 GMT -6
It looks great. As you have gone to the effort of including transliteration I think it would be beneficial for those have not learned the Devanagari yet or don't have the inclination. The Devanagari font you have used is clear and easy with a hand written look about it. Anyway while I have the time here is a bit more.
This is the knowledge thou hast heard Of Sankhya; now also hear of Yoga. This knowledge gained, thou shalt indeed All action-fetters cast away. 39 No effort here is ever lost, Nor any difficulties known; A little even of this lore Delivers man from mortal fear. 40 O joy of Kuru's, on this path There is but one determined thought, But manifold and endless are The thoughts of weak and wavering men. 41 O Pritha's son, the speech of those Is florid froth and foolishness, Who love the letter of the Veda, And say, naught better is than this. 42 Hearts full of hope, with heaven for goal, They offer birth as actions's fruit, And earthly pow'r and joys to win, On ceremonial rites insist. 43 Mislead by doctrine such as this, Enslaved by earthly wealth and power, The single thought can n'er be theirs On steady contemplation bent. 44 Above the three-fold gunas then, The Veda's theme, O Arjun, rise, And casting off the 'pairs', be thou Unanxious, self-controlled and pure. 45 As in a place with waters whelmed, A tank can serve no useful end, So to the brahman, knowing all, Of little use can be the Veda. 46 Thy business is with deeds alone, Not with the fruits the deeds may yield; Act not for what the act may bring, Nor to inaction be attatched. 47 Steadfast in Yoga do all thy works, But unattatched, O Dhananjay, Success and failure see as one, For Yoga is equanimity. 48 For wisdom is, O Dhananjay, Far better far than any deed. Do thou in wisdom shelter take; They wretched are who work for gain. 49 Whoso with wisdom is endued, E'en here casts off deeds good and ill; Wherefore, apply thyself to Yoga, For Yoga is naught but skill in deeds. 50 The sages who have wisdom gained Renounce the fruit which action brings, And from the bonds of re-birth freed, Achieve the state which knows no pain. 51 Thy reason when it has gone past, Beyond delussion's tangled maze, Then shalt thou cease to be concerned With things both heard and yet unheard. 52 Nay, thy reason now sore perplexed By doctrinal perplexities, When 'tis in contemplation based Then unto Yoga thou shalt attain. 53 Arjun said; How is the steady minded known Who is in contemplation wrapt? How doth, O Keshav, such a man Deport himself, sit, talk and walk? 54 The Blessed Lord said; When'er a man, O Pritha's son, Abandons all his heart's desires, With self alone by self's content, Then steady minded is he called. 55 Whose mind 'midst pain is not distressed, Who has for pleasures no desire, Who's freed from passion, fear and wrath, Is called a sage of steady mind. 56 The man whose heart is unattatched, Who, come what may of good or ill, Is not elated or depressed, The mind of such is balanced well. 57 And when a man draws in all round Just as the turtle doth its limbs, His senses from the things of sense, Then is his mind in perfect poise. 58 Sense-objects leave alone the man Who is in all things abstinent, But not the taste for them; e'en this Departs when the supreme is seen. 59 The boisterous senses, Kuti's son, Wrench forcibly away the mind In sooth of even him who's wise, Though struggling hard to stem them back. 60 Restraining them, a man should live Attuned with me, intent on me; Of such whose senses are controlled The mind indeed is balanced well. 61 The man who dotes on things of sense, For them he soon attatchment forms; From this attatchment springs desire, And anger from desire is born. 62 From anger comes delussion next, And loss of memory in its turn; From memory's loss the reason's lost, And then is lost the man himself. 63 But who with self restrained doth move In 'midst of things, with senses free from love and hate, and well controlled, Attaineth peacefulness of mind. 64 And having peace of mind attained, All his afflictions cease to be; For of the tranquil minded man The reason steady soon becomes. 65 Wisdom and concentration both Are to the unattuned denied, To the unconcentrated, peace, And to the peaceless, happiness. 66 For by the roving senses lead, The mind his judgment leads astray, Just as a storm-tossed ship at sea Is driven far from out her course. 67 Therefore, O thou of mighty arms, The judgment balanced is of those Whose senses fully are restrained From roving to the things of sense. 68 The self-controlled man's awake When for all other men 'tis night; The sage who seeth finds it night When other beings are awake. 69
Just as the sea its level changeth not, Though fed by rivers constantly it be, So he in whom thus enter all desires, Finds peace; not he who craves for things. 70
The man who casting off desire, Without attatchment goes through life, Who is not vain, who selfless is, At last attains to perfect peace, 71 O Partha this is the Brahman state, None is deluded having this; E'en if at death he's found therein, A man attains the Brahman bliss. 72
End Chapter 2
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