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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1are different manifestations of ‘me.’ * Kratu is a Vedic sacrifice; Yag#a, a sacrifice laid down in Smritis. Svadh4=offering to the manes; ‘product of the herbs’= food prepared from vegetables, or medicine. * Cf. p. 61 supra. * P. 79 supra. G2 84 BHAGAVADGITA, residence, the asylum, the friend, the source, and that in which it merges, the support, the receptacle, and the inexhaustible seed. I cause heat and I send forth and stop showers. I am immortality and also death ; and I,O Arguna! am that which is and that which is not *. Those who know the three (branches of) knowledge, who drink the Soma juice, whose sins are washed away, offer sacrifices and pray to me for a passage into heaven ;,and reaching the holy world of the lord of gods, they enjoy in the celestial regions the celestial pleasures of the gods. And having enjoyed that great heavenly world, they enter the mortal world when (their) merit is exhausted*. Thus those who wish for objects of desire, and resort to the ordinances of the three (Vedas), obtain (as the fruit) going and coming. To those men who worship me, meditating on me and on no one else, and who are constantly devoted, I give new gifts and preserve what is acquired by them‘. Even those, O son of Kuntt! who being devotees of other divinities worship with faith, worship me only, (but) irregularly’ For I am the enjoyer as well as the lord® of all sacrifices. But they know me not truly, therefore do they fall 7. Those who make vows * to the gods go to the gods; Le. the seat of enjoyment; receptacle=where things are preserved for future use, say the commentators. * The gross and the subtle elements, or causes and effects. * Cf. Mundakopanishad, p. 279; and KA&ndogya, p. 344. * Cf. Dhammapada, stanza 23. Ie. attainment to the Brahman and not returning from it.—R4Aménuga. § Because in form they worship other divinities. * Giver of the fruit. As to enjoyer, cf. p. 67 supra. 7 J.e. return to the mortal world. * T.e. some regulation as to mode of worship. Cf. also p. 76 supra. CHAPTER IX, 32. 85 those who make vows to the manes go to the manes; those who worship the Bhatas go to the Bhitas; and those likewise who worship me go tome. Whoever with devotion offers me leaf, flower, fruit, water, that, presented with devotion, I accept from him whose self is pure. Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me'. Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with ,
2Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me'. Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with , your self possessed of (this) devotion, (this) renunciation *, you will be released (from the bonds of action) and will come to me. I am alike to all beings; to me none is hateful, none dear. But those who worship me with devotion (dwell) in me, and I too in them. Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved‘. He soon becomes devout of heart, and obtains lasting tranquillity. (You may) affirm, O son of Kunti! that my devotee is never ruined. For, O son of Przth4! even those who are of sinful birth‘, women, Vaisyas, and Sddras likewise, resorting to me, attain the supreme goal. What then (need * Cf. p. 55 supra, and other passages. % This mode of action is at once devotion and renunciation: the first, because one cares not for fruit; the second, because it is offered to the supreme. * ‘They dwell in me’ by their devotion to me; I dwell in them ay giver of happiness to them. * Viz. that the supreme Being alone should be reverenced. * Sankara takes Vaisyas &c. as examples of this; not so Sridhara. Cf. as to women and Sdras, Nrisimha-t4pint, p. 14. ‘Of sinful biunh'=of low birth (Sridhara) = birth resulting from sins (Sankara). 86 BHAGAVADGITA. be said of) holy Brahmamas and royal saints who are (my) devotees? Coming to this transient unhappy ' world, worship me. (Place your) mind on me, become my devotee, my worshipper; reverence me, and thus making me your highest goal, and devoting your self to abstraction, you will certainly come to me. CuHaPTerR X. Yet again, O you of mighty arms! listen to my excellent ? words, which, out of a wish for your welfare, I speak to you who are delighted (with them). Not the multitudes of gods, nor the great sages know my source; for I am in every way ?* the origin of the gods and great sages. Of (all) mortals, he who knows me to be unborn, without beginning, the great lord of the world, being free from delusion, is released from all sins. Intelligence, knowledge, freedom from delusion, forgiveness, truth, restraint of thesenses, tranquillity, pleasure, pain, birth, death, fear, and also security, harmlessness, equability, contentment, penance, (making) gifts, glory, disgrace, all these different tempers ‘ of living beings are from me alone. The seven great sages, and likewise the four ancient Manus‘, whose descendants are (all) these people in the world, were all born from my Cf. p.'79 supra. As referring to the supreme soul. As creator, as moving agent in workings of the intellect, &c. The names are not always names of ‘tempers,’ but the corresponding ‘temper’ must be understood.
3p.'79 supra. As referring to the supreme soul. As creator, as moving agent in workings of the intellect, &c. The names are not always names of ‘tempers,’ but the corresponding ‘temper’ must be understood. * The words are also otherwise construed, ‘The four ancients (Sanaka, Sanandana, Sanftana, Sanatkumfra) and the Manus.’ According to the later mythology the Manus are fourteen. ow 8 CHAPTER X, 16. 87 mind ', (partaking) of my powers. Whoever correctly knows these powers and emanations of mine, becomes possessed of devotion free from indecision ; ° of this (there is) no doubt. The wise, full of love ’, worship me, believing that I am the origin of all, and that all moves on through me. (Placing their) minds on me, offering (their) lives to me, instructing each other, and speaking about me, they are always contented and happy. To these, who are constantly devoted, and who worship with love, I give that knowledge by which they attain to me. And remaining in their hearts, I destroy, with the brilliant lamp of knowledge, the darkness born of ignorance in such (men) only, out of compassion for them. Arguna said : You are the supreme Brahman, the supreme goal, the holiest of the holy. All sages, as well as the divine sage Narada, Asita*, Devala, and Vyasa, call you the eternal being, divine, the first god, the unborn, the all-pervading. And so, too, you tell me yourself, O Kesava! I believe all this that you tell me (to be) true; for, O lord! neither the gods nor demons understand your manifestation‘. You only know your self by your self. O best of beings! creator of all things! lord of all things! god of gods! lord of the universe! be pleased to declare without » By the mere operation of my thought. As to ancients, cf. Aitareya-4ranyaka, p. 136. * Sankara renders the word here by perseverance in pursuit of truth. * Anandagiri calls Asita father of Devala. See also Davids’ Baddhism, p. 185; Max Miller's Anc. Sansk. Lit., p. 463. * Scil. in human form for the good of the gods and the destruction of demons. 88 BHUAGAVADGITA., exception your divine emanations, by which emanations you stand pervading all these worlds. How shall I know you, O you of mystic power! always meditating on you? And in what various entities ', O lord! should I meditate on you? Again, O Ganardana! do you yourself declare your powers and emanations ; because hearing this nectar, I (still) feel no satiety. The Deity said :
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.
1are different manifestations of ‘me.’ * Kratu is a Vedic sacrifice; Yag#a, a sacrifice laid down in Smritis. Svadh4=offering to the manes; ‘product of the herbs’= food prepared from vegetables, or medicine. * Cf. p. 61 supra. * P. 79 supra. G2 84 BHAGAVADGITA, residence, the asylum, the friend, the source, and that in which it merges, the support, the receptacle, and the inexhaustible seed. I cause heat and I send forth and stop showers. I am immortality and also death ; and I,O Arguna! am that which is and that which is not *. Those who know the three (branches of) knowledge, who drink the Soma juice, whose sins are washed away, offer sacrifices and pray to me for a passage into heaven ;,and reaching the holy world of the lord of gods, they enjoy in the celestial regions the celestial pleasures of the gods. And having enjoyed that great heavenly world, they enter the mortal world when (their) merit is exhausted*. Thus those who wish for objects of desire, and resort to the ordinances of the three (Vedas), obtain (as the fruit) going and coming. To those men who worship me, meditating on me and on no one else, and who are constantly devoted, I give new gifts and preserve what is acquired by them‘. Even those, O son of Kuntt! who being devotees of other divinities worship with faith, worship me only, (but) irregularly’ For I am the enjoyer as well as the lord® of all sacrifices. But they know me not truly, therefore do they fall 7. Those who make vows * to the gods go to the gods; Le. the seat of enjoyment; receptacle=where things are preserved for future use, say the commentators. * The gross and the subtle elements, or causes and effects. * Cf. Mundakopanishad, p. 279; and KA&ndogya, p. 344. * Cf. Dhammapada, stanza 23. Ie. attainment to the Brahman and not returning from it.—R4Aménuga. § Because in form they worship other divinities. * Giver of the fruit. As to enjoyer, cf. p. 67 supra. 7 J.e. return to the mortal world. * T.e. some regulation as to mode of worship. Cf. also p. 76 supra. CHAPTER IX, 32. 85 those who make vows to the manes go to the manes; those who worship the Bhatas go to the Bhitas; and those likewise who worship me go tome. Whoever with devotion offers me leaf, flower, fruit, water, that, presented with devotion, I accept from him whose self is pure. Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me'. Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with ,
2Whatever you do, O son of Kunti! whatever you eat, whatever sacrifice you make, whatever you give, whatever penance you perform, do that as offered to me'. Thus will you be released from the bonds of action, the fruits of which are agreeable or disagreeable. And with , your self possessed of (this) devotion, (this) renunciation *, you will be released (from the bonds of action) and will come to me. I am alike to all beings; to me none is hateful, none dear. But those who worship me with devotion (dwell) in me, and I too in them. Even if a very ill-conducted man worships me, not worshipping any one else, he must certainly be deemed to be good, for he has well resolved‘. He soon becomes devout of heart, and obtains lasting tranquillity. (You may) affirm, O son of Kunti! that my devotee is never ruined. For, O son of Przth4! even those who are of sinful birth‘, women, Vaisyas, and Sddras likewise, resorting to me, attain the supreme goal. What then (need * Cf. p. 55 supra, and other passages. % This mode of action is at once devotion and renunciation: the first, because one cares not for fruit; the second, because it is offered to the supreme. * ‘They dwell in me’ by their devotion to me; I dwell in them ay giver of happiness to them. * Viz. that the supreme Being alone should be reverenced. * Sankara takes Vaisyas &c. as examples of this; not so Sridhara. Cf. as to women and Sdras, Nrisimha-t4pint, p. 14. ‘Of sinful biunh'=of low birth (Sridhara) = birth resulting from sins (Sankara). 86 BHAGAVADGITA. be said of) holy Brahmamas and royal saints who are (my) devotees? Coming to this transient unhappy ' world, worship me. (Place your) mind on me, become my devotee, my worshipper; reverence me, and thus making me your highest goal, and devoting your self to abstraction, you will certainly come to me. CuHaPTerR X. Yet again, O you of mighty arms! listen to my excellent ? words, which, out of a wish for your welfare, I speak to you who are delighted (with them). Not the multitudes of gods, nor the great sages know my source; for I am in every way ?* the origin of the gods and great sages. Of (all) mortals, he who knows me to be unborn, without beginning, the great lord of the world, being free from delusion, is released from all sins. Intelligence, knowledge, freedom from delusion, forgiveness, truth, restraint of thesenses, tranquillity, pleasure, pain, birth, death, fear, and also security, harmlessness, equability, contentment, penance, (making) gifts, glory, disgrace, all these different tempers ‘ of living beings are from me alone. The seven great sages, and likewise the four ancient Manus‘, whose descendants are (all) these people in the world, were all born from my Cf. p.'79 supra. As referring to the supreme soul. As creator, as moving agent in workings of the intellect, &c. The names are not always names of ‘tempers,’ but the corresponding ‘temper’ must be understood.
3p.'79 supra. As referring to the supreme soul. As creator, as moving agent in workings of the intellect, &c. The names are not always names of ‘tempers,’ but the corresponding ‘temper’ must be understood. * The words are also otherwise construed, ‘The four ancients (Sanaka, Sanandana, Sanftana, Sanatkumfra) and the Manus.’ According to the later mythology the Manus are fourteen. ow 8 CHAPTER X, 16. 87 mind ', (partaking) of my powers. Whoever correctly knows these powers and emanations of mine, becomes possessed of devotion free from indecision ; ° of this (there is) no doubt. The wise, full of love ’, worship me, believing that I am the origin of all, and that all moves on through me. (Placing their) minds on me, offering (their) lives to me, instructing each other, and speaking about me, they are always contented and happy. To these, who are constantly devoted, and who worship with love, I give that knowledge by which they attain to me. And remaining in their hearts, I destroy, with the brilliant lamp of knowledge, the darkness born of ignorance in such (men) only, out of compassion for them. Arguna said : You are the supreme Brahman, the supreme goal, the holiest of the holy. All sages, as well as the divine sage Narada, Asita*, Devala, and Vyasa, call you the eternal being, divine, the first god, the unborn, the all-pervading. And so, too, you tell me yourself, O Kesava! I believe all this that you tell me (to be) true; for, O lord! neither the gods nor demons understand your manifestation‘. You only know your self by your self. O best of beings! creator of all things! lord of all things! god of gods! lord of the universe! be pleased to declare without » By the mere operation of my thought. As to ancients, cf. Aitareya-4ranyaka, p. 136. * Sankara renders the word here by perseverance in pursuit of truth. * Anandagiri calls Asita father of Devala. See also Davids’ Baddhism, p. 185; Max Miller's Anc. Sansk. Lit., p. 463. * Scil. in human form for the good of the gods and the destruction of demons. 88 BHUAGAVADGITA., exception your divine emanations, by which emanations you stand pervading all these worlds. How shall I know you, O you of mystic power! always meditating on you? And in what various entities ', O lord! should I meditate on you? Again, O Ganardana! do you yourself declare your powers and emanations ; because hearing this nectar, I (still) feel no satiety. The Deity said :
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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