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waters in the wintry days, by no means devoid of beauty but wanting in vigour, closeness of vision and eagerness. In the poem on Dewt de the orginal purpose is even fainter. Perhaps the quietness of the 3ons,the absence in them of the most briliant pictorial effects and grandest distinctive features, made them a subject uninspiring to the unripeness and love of violence natural to a richly-endowed temperament in its unschooled youth. But the Spring is the royal season of the Indian year and should have lent itself peculiarly to Kalidasa's anborn passion for colour, sweetness and harmony. The closing canto should have been the crown of the poom. But the poet's sin pursues him and, though we see a distinct effort to recover the old pe fervour, it is an effort that fails sustain itself. There is no falling off in harmonious splendours of sound and language, but the soul of inspired poetic observation
s to inform this beautiful mould. and the close fails and languishes. It is noticeable that there is a double close to the Spring, the two versions having been left, after the manner of the old editions, side by sude. Kalidasa's strong artistic perception must have suffered
utely from the sense of failure in mspiration and he has accordingly attempted to replace the weak close by an improved and fuller cadence. What is we may presume, the rejected version, is undoubtedly the wea kor of the two but neither of them satisfies. The poem on Spring which should have been the finest, is the most disappointing in the whole
les,
THE KATHA UPANISHAD. FIRST PART. THIRD CHAPTER.
KARMAYOGIN.
shore of security to voyagers over this Ocean.
-000
1. Yama maid. "There are two that drink deep of the truth of works well done in this world: they are lodged in the heart of the crea ture and in the highest half of the most high is their dwelling. As of light and shade God-knowers speak of them and those who heap the five fires of the householder and those who kindle thrice the fire Nachicatus
3. Know the body for a chariot and the soul for the master of the driving, the lower mind for the reins and the higher mind for the chario teer who driveth.
4. The senses the steeds of the soul and the objects of their action are the paths in which they gallop for there is one who is yoked with soul and mind and senses, and he is that which enjoyeth, say the thinkers..
5. Now he that is without know
ledge and his mind is ever out of yoga, his senses are to him as wild horses that will not hearken to the calling of the driver.
6. But he that hath knowledge and his mind is ever in Yoga, his senses are to him as noble steeds that hearken to the driver.
7. He that is without knowledge and has no mastery of his mind and is ever unclean, reacheth not his goal but goeth astray into the world of phenomena.
8. But he that hath knowledge and is master of his mind and keepeth himself pure always, reacheth that goal of all whence a man is not born again.
5
15. That which is beyed sound and beyond touch, beyond shape and beyond alitement, beyond 1 sete and beyond all, eternal and It pas to begining and It is witkont end. immutal', ghr than the Mighty Tat having seen from the jaws of death thou art livered.
16. The man of power who speaketh on Leereth the story of Nachieaturs who reui Death was the speaker, the sempiternal story, shall grow great in the heaven of the spirit.
17. He who being pure reciteth this high and seeret thing at the time of the vidher in the assembly of the Brahmins, prepare th himself for infinity, for infinity he prepureth.
AUROBINDO GHOSE
Anandamath.
BY
BANKIM CHANDRA CHATTERJ Translation by SJ. AUROBINDO GIOSE
PROLOGUE.
9. That man who useth the lower mind for the reins and the higher mind for the driver, reacheth the end of his long road, even that highest home of Vishnu.
10. Than the senses their objects are higher; and beyond the objects of sense is the lower mind; and beyond the lower mind is the higher mind; and beyond the higher mind is the Mighty Spirit.
A wide interminable forest, Mont of the trees are sals, but other kinds. are not wanting. Treetop mingling with treetop, folinge melting into foliage, the interminable linos progress; without crevice, without gap. without even a way for the light t enter, league after league and again league after league the boundless ocean of leaves advances, to sing wave upon wave in the wind. Underneath, thick darkness; even at midday the light is dim and uncertam a seat of terrific gloom There the foot of man never trends, there except the illimitable rustle of the leaves and the cry of wild beasts and birds, no soud 14 heurd.
11. And higher than the Mighty One is the Unmanifest and higher than the Unmanifest is the Purusha. Than the Purusha there is none higher. He is the most high, He is the summit of our going
12. This is a ret Spirit
In this interminable, impenetra in all creatures and maketh not Humble wilderness of blind gloom
self obvious; yet is He seen by the seers of the subtle through a subtle and perfect higher mind.
13. Let the wise man imprison speech in his mind, and mind in his self that is knowledge, and knowlodge in his world-elf and that again in the peaceful and utter Spirit. 14. Arise ye, awake, learn quickly, finding out the great ones who have the knowledge; for sharp as a razor's edge, difficult of going, hard
2. We have power to kindle the fire Nachicatus who is a bridge to the offerers of the sacrifice and is that which is the most high and to traverse is that path way the Brahman imperishable and the far seers.
is night The hour is midnight and a very dark midnight. even outside the woodland it is dark and nothing can be seen. Within the forest the piles of gloom are like the darkness in the womb of the earth itself.
Bird and beast are utterly and motionlessly still. What hundu of thousands, what millions of bird, beasts, insects, flying things have their dwelling within that forest. but not one is giving forth a sound Rather the darkness is within a
