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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Such 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. divinities, observing various regulations ', and controlled by their own natures*. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them,-who have little judgment, is perishable. Those who worship the divinities go to the divinities *, and my worshippers, too, go to me. The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible‘. Surrounded by the delusion of my mystic power’, I am not manifest to all. This deluded world knows not me unborn and inexhaustible. I know, O Arguna! the things which have been, those which are, and those which are to be. But me nobody knows. All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata ! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of ’ Fasts and so forth. ? Which are the result of the actions done in previous lives, * And the divinities are not eternal, so the fruit obtained is ephemeral. ‘ The ignorant do not know the real divinity of Vishwu, thinking him to be no higher than as he is seen in the human form. This gives them an inadequate notion of the purity and eternity of the happiness to be obtained by worshipping him; cf. infra, p. 83. * The veil surrounding me is created by my mysterious power, and that everybody cannot pierce through; cf. Kasha, p. 117. CHAPTER VIII, 4. 77 opposites, and being firm in their beliefs. Those who, resting on me, work for release from old age and death *, know the Brahman’, the whole Adhyétma, and all action. And those who know me with the Adhibhata, the Adhidaiva, and the Adhiyagéa, . having minds devoted to abstraction, know me at the time of departure (from this world). Cuapter VIII. Arguna said: What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhata ? And who is the Adhiyag&a, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs ? The Deity said :
2is action? And what is called the Adhibhata ? And who is the Adhiyag&a, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs ? The Deity said : The Brahman is the supreme, the indestructible. Its manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhata is all perishable things. The Adhidaivata is the (primal) being. And the Adhiyag#a, O best of embodied (beings) ! is I myself in this body*. * Concerning the supreme principle and the mode of worshipping it. * Cf. infra, p. 109. ® See the next chapter. * Adhy4tma where it occurs before (e.g. p. 55) has been rendered ‘ the relation between the supreme and individual soul.’ As to 78 BHAGAVADGITA. And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form ' (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kuntt! having been used to ponder on it. Therefore, at all times remember me, andengage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being,Oson of Pv7tha! with a mind not(running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him. He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows?, and meditates on the ancient Seer, the ruler, more minute than the minutest atom?, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness‘, he attains to that transcendent and divine Being. 1° will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed ; and wishing for which, people pursue the action, cf. pp. 53,54. Adhibhfta is apparently the whole inanimate creation, and Adhidaivata is the being supposed to dwell in the sun. Adhiyaga@a is Krishna. Cf. too pp. 113, 114. + Some commentators say ‘whatever thing’ generally. The ‘form’ remembered in one’s last moments would be that which had been most often meditated on during life. * Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333. * Cf. Svetasvatara-upanishad, p. 327. * Ka/shopanishad, p. 102. CHAPTER VIII, 17. 79
3The ‘form’ remembered in one’s last moments would be that which had been most often meditated on during life. * Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333. * Cf. Svetasvatara-upanishad, p. 327. * Ka/shopanishad, p. 102. CHAPTER VIII, 17. 79 mode of life of Brahmaéérins'. He who leaves the body and departs (from this world), stopping up all passages *, and confining the mind within the heart °, placing the life-breath in the head, and adhering to uninterrupted meditation‘, repeating the single syllable ‘Om,’ (signifying) the eternal Brahman °, and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Prztha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes*. All worlds, O Arguna! up to the world of Brahman, are (destined) to return’. But, O son of Kuntt! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons ? As to Brahmaéirins, see supra, p. 69. 5 «The senses,’ say the commentators. Might it not refer to the ‘nine portals’ at p. 65 supra? See also, however, p. 108. * Ie. thinking of nothing, making the mind cease to work. Cf. Maitri-upanishad, p. 179. * Cf. Maitrf-upanishad, p. 130, uninterrupted, like ‘oil when poured out,’ says the commentator. ® Cf. KkAndogya-upanishad, p. 151; MAndukya, pp. 330-388 (Om is all—past, present, and future); Nrssimha T4pinf, pp. 110, 117,171; Maitrt, p.140; Prasna, p.220. Onthe opening passage of the AAAndogya, Sankara says, ‘Om is the closest designation of the supreme Being. He is pleased when it is pronounced, as people are at the mention of a favourite name.’ See also Max Miller, Hibbert Lectures, p. 84; Goldsticker’s Remains, I, 122. * See infra, p. 86; and cf. Sutta Nipata, p. 125. * They are only temporary, not the everlasting seats of the soul, 80 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.
1Such 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. divinities, observing various regulations ', and controlled by their own natures*. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them,-who have little judgment, is perishable. Those who worship the divinities go to the divinities *, and my worshippers, too, go to me. The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible‘. Surrounded by the delusion of my mystic power’, I am not manifest to all. This deluded world knows not me unborn and inexhaustible. I know, O Arguna! the things which have been, those which are, and those which are to be. But me nobody knows. All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata ! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of ’ Fasts and so forth. ? Which are the result of the actions done in previous lives, * And the divinities are not eternal, so the fruit obtained is ephemeral. ‘ The ignorant do not know the real divinity of Vishwu, thinking him to be no higher than as he is seen in the human form. This gives them an inadequate notion of the purity and eternity of the happiness to be obtained by worshipping him; cf. infra, p. 83. * The veil surrounding me is created by my mysterious power, and that everybody cannot pierce through; cf. Kasha, p. 117. CHAPTER VIII, 4. 77 opposites, and being firm in their beliefs. Those who, resting on me, work for release from old age and death *, know the Brahman’, the whole Adhyétma, and all action. And those who know me with the Adhibhata, the Adhidaiva, and the Adhiyagéa, . having minds devoted to abstraction, know me at the time of departure (from this world). Cuapter VIII. Arguna said: What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhata ? And who is the Adhiyag&a, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs ? The Deity said :
2is action? And what is called the Adhibhata ? And who is the Adhiyag&a, and how in this body, O destroyer of Madhu ? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs ? The Deity said : The Brahman is the supreme, the indestructible. Its manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhata is all perishable things. The Adhidaivata is the (primal) being. And the Adhiyag#a, O best of embodied (beings) ! is I myself in this body*. * Concerning the supreme principle and the mode of worshipping it. * Cf. infra, p. 109. ® See the next chapter. * Adhy4tma where it occurs before (e.g. p. 55) has been rendered ‘ the relation between the supreme and individual soul.’ As to 78 BHAGAVADGITA. And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form ' (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kuntt! having been used to ponder on it. Therefore, at all times remember me, andengage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being,Oson of Pv7tha! with a mind not(running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him. He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows?, and meditates on the ancient Seer, the ruler, more minute than the minutest atom?, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness‘, he attains to that transcendent and divine Being. 1° will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed ; and wishing for which, people pursue the action, cf. pp. 53,54. Adhibhfta is apparently the whole inanimate creation, and Adhidaivata is the being supposed to dwell in the sun. Adhiyaga@a is Krishna. Cf. too pp. 113, 114. + Some commentators say ‘whatever thing’ generally. The ‘form’ remembered in one’s last moments would be that which had been most often meditated on during life. * Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333. * Cf. Svetasvatara-upanishad, p. 327. * Ka/shopanishad, p. 102. CHAPTER VIII, 17. 79
3The ‘form’ remembered in one’s last moments would be that which had been most often meditated on during life. * Cf. supra, p. 67. * Kasha, p. 105; Svetasvatara, p. 333. * Cf. Svetasvatara-upanishad, p. 327. * Ka/shopanishad, p. 102. CHAPTER VIII, 17. 79 mode of life of Brahmaéérins'. He who leaves the body and departs (from this world), stopping up all passages *, and confining the mind within the heart °, placing the life-breath in the head, and adhering to uninterrupted meditation‘, repeating the single syllable ‘Om,’ (signifying) the eternal Brahman °, and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Prztha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes*. All worlds, O Arguna! up to the world of Brahman, are (destined) to return’. But, O son of Kuntt! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons ? As to Brahmaéirins, see supra, p. 69. 5 «The senses,’ say the commentators. Might it not refer to the ‘nine portals’ at p. 65 supra? See also, however, p. 108. * Ie. thinking of nothing, making the mind cease to work. Cf. Maitri-upanishad, p. 179. * Cf. Maitrf-upanishad, p. 130, uninterrupted, like ‘oil when poured out,’ says the commentator. ® Cf. KkAndogya-upanishad, p. 151; MAndukya, pp. 330-388 (Om is all—past, present, and future); Nrssimha T4pinf, pp. 110, 117,171; Maitrt, p.140; Prasna, p.220. Onthe opening passage of the AAAndogya, Sankara says, ‘Om is the closest designation of the supreme Being. He is pleased when it is pronounced, as people are at the mention of a favourite name.’ See also Max Miller, Hibbert Lectures, p. 84; Goldsticker’s Remains, I, 122. * See infra, p. 86; and cf. Sutta Nipata, p. 125. * They are only temporary, not the everlasting seats of the soul, 80 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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