Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For, O Krishaa! the mind is fickle, boisterous *, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said: Doubtless, O you of mighty arms! the mind is dificult to restrain, and fickle’. Still, O son of Kunt!! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not: restrain his self. But by one who is self-restrained * Realises the essential unity of everything. ® He has access to me, and I am kind to him. * Cf. Lopanishad, p. 13. * ‘Even abandoning all action,’ says Sridhara; and cf. infra, p. 105. * Who believes that pleasure and pain are as much liked or disliked by others as by himself, and puts himself in fact in the place of others. * Troublesome to the body, senses, &c. * Cf. Dbammapada, stanza 33 seq. 72 BHAGAVADGITA, and assiduous, it can be obtained through (proper) expedients. Arguna said : What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous', and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths) *, go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said: O son of Przth4! neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious? men. Or he is even born into a family of talented devotees ; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection ‘. For even though reluctant °, he is led away by the ' Cf. p. 73 infra. * The path to heaven, and that to final emancipation. * ‘Kings or emperors,’ says Madhus(dana. ‘ Ie. final emancipation. * ‘As Arguna himself,’ says Madhus(dana, ‘receives instruction in knowledge, though he comes to the battle-field without any such object; hence it was said before, “nothing is here abortive.”’ See p. 47. CHAPTER VII, 4. 73
2* ‘Kings or emperors,’ says Madhus(dana. ‘ Ie. final emancipation. * ‘As Arguna himself,’ says Madhus(dana, ‘receives instruction in knowledge, though he comes to the battle-field without any such object; hence it was said before, “nothing is here abortive.”’ See p. 47. CHAPTER VII, 4. 73 self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts ', and cleared of his sins, attains perfection after many births, and ° then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action ; therefore, O Arguna! become a devotee. And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Cuapter VII. The Deity said: O son of Prith4! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some? work for perfection °; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, > As distinguished from the others who work half-heartedly, so tomy. See p. 72. * ‘Some one’ in the original. ® Le. knowledge of the self. Sankara says, as to the next clause, that those even who work for final emancipation must be deemed to have ‘ reached perfection.’ 74 BHAGAVADGITA. and egoism', thus is my nature divided eightfold. But this is a lower (form of my) nature. Know (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) source*, I am the producer and the destroyer of the whole universe. There is nothing else, O Dhanaggaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread*. I am the taste in water, O son of Kuntt! I am the light of the sun and moon. I am ‘Om*‘’ in all the Vedas, sound® in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance’ in those who perform penance. Know me, O son of Przth4! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious’. I am also the strength, unaccompanied by fondness or desire °, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety * among all ' This accords with the Sankhya philosophy. See chapter I, sutra 61 of the current aphorisms. * Cf. infra, p. 105. 5 Cf. Mundakopanishad, p. 298.
3And, O chief of the descendants of Bharata! I am love unopposed to piety * among all ' This accords with the Sankhya philosophy. See chapter I, sutra 61 of the current aphorisms. * Cf. infra, p. 105. 5 Cf. Mundakopanishad, p. 298. ‘ Infra, p. 79. Cf. Goldstiicker’s Remains, I, 14, 122; Yogastras I, 27. * T.e. the occult essence which underlies all these and the other qualities of the various things mentioned. * T.e. power to bear the pairs of opposites. 7 Glory here seems to mean dignity, greatness, * Desire is the wish to obtain new things; fondness is the anxiety to retain what has been obtained. The strength here spoken of, therefore, is that which is applied to the performance of one’s own dutics only. * Ie. indulged within the bounds allowed by the rules of the Sistras, namely, for the procreation of sons &c. only. CHAPTER VII, 20. 75 beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; | am not in them, but they are in me'. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible; for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind’, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstrac- - tion, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other * They do not dominate over me, I rule them. * Infra, p. 115. 76 BHAGAVADGITA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For, O Krishaa! the mind is fickle, boisterous *, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said: Doubtless, O you of mighty arms! the mind is dificult to restrain, and fickle’. Still, O son of Kunt!! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not: restrain his self. But by one who is self-restrained * Realises the essential unity of everything. ® He has access to me, and I am kind to him. * Cf. Lopanishad, p. 13. * ‘Even abandoning all action,’ says Sridhara; and cf. infra, p. 105. * Who believes that pleasure and pain are as much liked or disliked by others as by himself, and puts himself in fact in the place of others. * Troublesome to the body, senses, &c. * Cf. Dbammapada, stanza 33 seq. 72 BHAGAVADGITA, and assiduous, it can be obtained through (proper) expedients. Arguna said : What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous', and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths) *, go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said: O son of Przth4! neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious? men. Or he is even born into a family of talented devotees ; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection ‘. For even though reluctant °, he is led away by the ' Cf. p. 73 infra. * The path to heaven, and that to final emancipation. * ‘Kings or emperors,’ says Madhus(dana. ‘ Ie. final emancipation. * ‘As Arguna himself,’ says Madhus(dana, ‘receives instruction in knowledge, though he comes to the battle-field without any such object; hence it was said before, “nothing is here abortive.”’ See p. 47. CHAPTER VII, 4. 73
2* ‘Kings or emperors,’ says Madhus(dana. ‘ Ie. final emancipation. * ‘As Arguna himself,’ says Madhus(dana, ‘receives instruction in knowledge, though he comes to the battle-field without any such object; hence it was said before, “nothing is here abortive.”’ See p. 47. CHAPTER VII, 4. 73 self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts ', and cleared of his sins, attains perfection after many births, and ° then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action ; therefore, O Arguna! become a devotee. And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Cuapter VII. The Deity said: O son of Prith4! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some? work for perfection °; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, > As distinguished from the others who work half-heartedly, so tomy. See p. 72. * ‘Some one’ in the original. ® Le. knowledge of the self. Sankara says, as to the next clause, that those even who work for final emancipation must be deemed to have ‘ reached perfection.’ 74 BHAGAVADGITA. and egoism', thus is my nature divided eightfold. But this is a lower (form of my) nature. Know (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) source*, I am the producer and the destroyer of the whole universe. There is nothing else, O Dhanaggaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread*. I am the taste in water, O son of Kuntt! I am the light of the sun and moon. I am ‘Om*‘’ in all the Vedas, sound® in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance’ in those who perform penance. Know me, O son of Przth4! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious’. I am also the strength, unaccompanied by fondness or desire °, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety * among all ' This accords with the Sankhya philosophy. See chapter I, sutra 61 of the current aphorisms. * Cf. infra, p. 105. 5 Cf. Mundakopanishad, p. 298.
3And, O chief of the descendants of Bharata! I am love unopposed to piety * among all ' This accords with the Sankhya philosophy. See chapter I, sutra 61 of the current aphorisms. * Cf. infra, p. 105. 5 Cf. Mundakopanishad, p. 298. ‘ Infra, p. 79. Cf. Goldstiicker’s Remains, I, 14, 122; Yogastras I, 27. * T.e. the occult essence which underlies all these and the other qualities of the various things mentioned. * T.e. power to bear the pairs of opposites. 7 Glory here seems to mean dignity, greatness, * Desire is the wish to obtain new things; fondness is the anxiety to retain what has been obtained. The strength here spoken of, therefore, is that which is applied to the performance of one’s own dutics only. * Ie. indulged within the bounds allowed by the rules of the Sistras, namely, for the procreation of sons &c. only. CHAPTER VII, 20. 75 beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; | am not in them, but they are in me'. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible; for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind’, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstrac- - tion, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other * They do not dominate over me, I rule them. * Infra, p. 115. 76 BHAGAVADGITA.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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