punction, despondency, and sadness filled his heart, and, sighing deeply, with sorrow permeating his tones, he spake thus to Krishna, who stood by his side in the chariot:

"O Krishna now that I behold the faces and forms of my kindred and loved ones, thus arrayed against each other, and chafing for the fight, my heart faileth me. My legs tremble; mine arms refuse to do my bidding; my face is drawn in agony; my skin burns as with a fever; my hair standeth upon end; my brain reels; my whole body is convulsed with horror; my war-bow slips from my fingers.

"Evil omens fill the air, and strange voices seem to speak around me, so that I am overcome with confusion and indecision. What good can come from my killing these my kindred, and loved ones, and friends? I desire not the glory of victory, O Krishna. Nor do I long for the kingdoms or dominion; nor do I seek for enjoyments of life, or pleasure; nor even life itself. These things appear most vain and undesirable to me when those for whom they were to be coveted have abandoned life and all else.

grandsons; uncles and nephews; cousins, kindred all; and friends, comrades and companions, stand before me, inviting my arrows. Even though these may desire to kill me; nay, may even actually slay me-still do I wish not to slay them, even though the three great regions of the universe be my reward, much less the petty thing we call the earth, or the pettier kingdoms thereof.

"Were I to kill my relatives, the sons of Dhritarashtra, what happiness or pleasure Should we decould be ours, O great one. stroy them, remorse would be our companion and indweller. Therefore, it seems to me as a truth that we should refrain from slaying these, our kinsmen, for how can we be happy, hereafter, if we are guilty of having destroyed those of our race.

"It is no excuse for us, who see these things as we do, to say that these others have minds so depraved and bloodthirsty that they can see no evil in the shedding of the blood of their kinsmen and friends. Can such an excuse justify us, who knoweth better, in committing a like horror?

"We have been taught that in the annihila

tion of a family, the ancient virtue of the family is destroyed. And in the destruction of the virtue and traditions of a people, vice and impiety overwhelm the whole race. Thus may the women of the family become corrupt, and the purity of the blood vanish. This adulteration of the blood prevents the performance of the ceremonies of the rites due the ancestors, according to our ancient customs, and the forefathers, if the teachings of the people be true, must sink into a state of misery and unhappiness.

"Thus by the crimes of those who destroy their own relations, sore contamination of the family-virtue and glory is made possible, and the forefathers of the race are given great mortification, and pain and degradation, as we have been taught from childhood, as a people, O Krishna.

"O woe is me! Woe unto us who are preparing to commit the horrible crime of murdering these, our blood-relations and kind, for the bauble of dominion-the lust of power!

"Rather would I bare my breast to the weapons of the Kurus, and let them drink

deen of the blood of my hanat

I await their coming, unresistingly, and unarmed meet their thrusts-than commit this

foul crime crime against my my blood-relations. Surely, that for me would be far the better! O woe is me, and woe unto us all!"

And having spoken thus, Arjuna sank back upon the seat of his chariot, and sitting down, he put away from him his bow and his arrows, and, placing his head between his hands, he gave away to the gloom, despondency and grief that was consuming his heart.

THUS ENDETH PART I OF THE BHAGAVAD GITA, WHICH PART IS CALLED "THE GLOOM OF ARJUNA."

PART II.

THE INNER DOCTRINE.

Krishna, the Blessed One, filled with love, compassion and pity for Arjuna who was thus smitten with compunction and gloom, and whose eyes were overflowing with tears of grief, spake unto him these words:

"Whence cometh this dejection, O Arjuna, which hath overcometh thee who art standing on the field of battle. This folly and unmanly weakness is most disgraceful, contrary to thy duty-such weakeneth the foundation of honor. Yield not thyself to this unmanly weakness, for it ill fitteth thee who hath been called the Tormentor Of His Foes. Shake off this despicable fancy, and stand up bravely and resolutely, O Conqueror of Foes!"

ARJUNA: "Alas O Krishna, how can I attack with the arrows of the battle, such worthy and honorable men as Bhishma and Drona-they who are full worthy of my reverence, O Master-how shall I do this wicked thing?