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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1How 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 : Well then, O best of Kauravas! I will state to you my own divine emanations ; but (only) the chief (ones), for there is no end to the extent of my (emanations). I am the self, O Gudakesa! seated in the hearts of all beings*. I am the beginning and the middle and the end also of all beings. I am Vishzu among the Adityas*, the beaming sun among the shining (bodies) ; I am Mariéi among the Maruts ¢, and the moon among the lunar mansions®, Among the Vedas, I am the Saéma-veda*. I am Indra among the gods. And I am mind among the senses 7, I am consciousness in (living) beings. And I am Sankara* among the Rudras, the lord of wealth® among Yakshas and Rakshases. And I am fire among the Vasus, and Meru’ among the high- ’ To know you fully being impossible, what special manifestation of you should we resort to for our meditations? * P. 129 infra. - * ‘Aditya is used in the Veda chiefly as a general epithet for a number of solar deities” Max Miller, Hibbert Lectures, p. 264. * The storm-gods, as Max Miller calls them. * Cf. Sutta Nipata, p. 121. * As being, probably, full of music. * Cf, KAindogya, p. 121, where Sankara says, ‘ Mind is the chief of man’s inner activities.’ * Now the third member of our Trinity. ® Kubera. %° The Golden Mount. CHAPTER X, 30. 89 topped (mountains). And know me, O Arguna! to be Brthaspati, the chief among domestic priests. I am Skanda among generals. I am the ocean among reservoirs of water'. I am Bhrzgu among the great sages. I am the single syllable (Om *) among words. Among sacrifices I am the Gapa sacrifice >; the Himd4laya among the firmly-fixed (mountains) ; the Asvattha ‘ among all trees, and Narada among divine sages ; Kitraratha among the heavenly choristers, the sage Kapila among the Siddhas*. Among horses know me to be U4éaissravas *, brought forth by (the labours for) the nectar; and Airdvata among the great elephants, and the ruler of men among men’. I am the thunderbolt among weapons, the wish-giving (cow) among cows. And I am love which generates*. Among serpents I am VAsuki. Among Na4ga® snakes I am Ananta; I am Varuaa among aquatic beings. And I am Aryaman among the manes, and Yama'’ among rulers. Among demons, too, 1am Pralhada. I am the king of death (Kala, time) among those that count". Among beasts ' Cf. Sutta Nipata, p. 121. * Vide p. 79 supra. * Gapa is the silent meditation. MadhusQdana says it is superior owing to its not involving the slaughter of any animal, &c. * The fig tree. It is the symbol of ‘life’ in chapter XV infra. * Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Svetasvatara-upanishad, p. 357.
2* The fig tree. It is the symbol of ‘life’ in chapter XV infra. * Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Svetasvatara-upanishad, p. 357. * This is Indra’s horse, brought out at the churning of the ocean. Airavata is Indra’s elephant. 7 Cf. Sutta Nipfta, p. 121. * Le. not the merely carnal passion. Cf. p. 74 supra. ° N&gas are without poison, says Sridhara. Varuma is the sea-god. * Yama is death, and Pralhada the virtuous demon for whom Vishwu became incarnate as the man-lion. As to manes, see Goldsticker’s Remains, I, 133. ™ «Counts the number of men’s sins,’ Ramanuga; Sridhara says go BIIAGAVADGITA. I am the lord of beasts, and the son of Vinata' among birds. I am the wind among those that blow*. I am Rdma® among those that wield weapons. Among fishes I am Makara‘, and among streams the Gahnavi®. Of created things I am the beginning and the end and the middle also, O Arguna! Among sciences, I am the science of the Adhy4tma, and I am the argument of controversialists. Among letters I am the letter A*, and among the group of compounds the copulative* compound. I myself am time inexhaustible, and I the creator whose faces are in all directions. 1 am death who seizes all, and the source of what is to be. And among females, fame *, fortune, speech, memory, intellect, courage, forgiveness. Likewise among Saman hymns, I am the Brvzhat-siman*, and I the Gdyatri!® among metres. I am Margasirsha among the months, the this refers to ‘time, with its divisions into years, months,’ &c.; while a little further on it means ‘time eternal.’ ' T.e. the Garuda or eagle, who is the vehicle of Vishau in Hindu mythology. * «Those who have the capacity of motion,’ says Raminuga. ’ The hero of the Hindu epos, Ram4yana, translated into verse by Mr. R. T. H. Griffiths. * The dolphin. * The Ganges. * That letter is supposed to comprehend all language. Cf. Aitareya-dranyaka, p. 346, and another text there cited by Madhava in his commentary (p. 348). ™ This is said to be the best, because all its members are co-ordinate with one another, not one depending on another. * J.e. the deities of fame, &c. ® See, as to this, Muir, Sanskrit Texts, vol. i, p. 16. Sankara says this hymn relates to final emancipation. % Cf. AKhGndogya-upanishad, p. 181, where Sankara says, ‘Giyatrf is the chief metre, because it is the means to a knowledye of the Brahman.’ It is the metre of the celebrated verse ‘Om Tatsavitur,’ &c. CHAPTER X, 42. gI
3i, p. 16. Sankara says this hymn relates to final emancipation. % Cf. AKhGndogya-upanishad, p. 181, where Sankara says, ‘Giyatrf is the chief metre, because it is the means to a knowledye of the Brahman.’ It is the metre of the celebrated verse ‘Om Tatsavitur,’ &c. CHAPTER X, 42. gI spring among the seasons'; of cheats, I am the game of dice; I am the glory of the glorious ; I am victory, I am industry, I am the goodness of the good. I am V4sudeva among the descendants of Vrishni?, and Arguna among the Pazdavas. Among sages also, I am Vy4sa*; and among the discerning ones, I am the discerning Usanas‘*. I am the rod of those that restrain, and the policy’ of those that desire victory. I am silence respecting secrets. I am the knowledge of those that have knowledge. And, O Arguna! I am also that which is the seed of all things. There is nothing movable or immovable which can exist without me. O terror of your foes! there is no end to my divine emanations. Here I have declared the extent of (those) emanations only in part. Whatever thing (there is) of power, or glorious, or splendid, know all that to be produced from portions of my energy. Or rather, O Arguna! what have you to do, knowing all this at large? I stand supporting all this by (but) a single portion (of myself) * ? Cf. Kkandogya-upanishad, p. 126. MArgasfrsha is November- December. Madhusfdana says this is the best month, as being neither too hot nor too cold; but see Schlegel’s Bhagavadgita, ed. Lassen, p. 276. * One of Krishwa’s ancestors. * The compiler of the Vedas. * The preceptor of the Daityas or demons. A work on politics is ascribed to him. * Making peace, bribing, &c. * Cf. Purusha-skta (Muir, Sanskrit Texts, vol. i, p. 9). 92 BIIAGAVADGITA. CHAPTER XI, Arguna said: In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul, which you have spoken for my welfare, this delusion of mine is gone away. O you whose eyes are like lotus leaves! I have heard from you at large about the production and dissolution of things, and also about your inexhaustible greatness. O highest lord! what you have said about yourself is so. I wish, O best of beings! to see your divine form. If, O lord! you think that it is possible for me to look upon it, then, O lord of the possessors of mystic power'! show your inexhaustible form to me. The Deity said: In hundreds and in thousands see my forms, O son of Pr7tha! various, divine, and of various colours and shapes. See the Adityas, Vasus, Rudras, the two Asvins, and Maruts likewise. And O descendant of Bharata! see wonders, in numbers, unseen before. Within my body, O Gud@akesa! see to-day the whole universe, including (everything) movable and immovable, (all) in one, and whatever else you wish to see. But you will not be able to see me with merely this eye of yours. I give you an eye divine. (Now) see my divine power. Sasigaya said: Having spoken thus, O king! Hari, the great
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.
1How 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 : Well then, O best of Kauravas! I will state to you my own divine emanations ; but (only) the chief (ones), for there is no end to the extent of my (emanations). I am the self, O Gudakesa! seated in the hearts of all beings*. I am the beginning and the middle and the end also of all beings. I am Vishzu among the Adityas*, the beaming sun among the shining (bodies) ; I am Mariéi among the Maruts ¢, and the moon among the lunar mansions®, Among the Vedas, I am the Saéma-veda*. I am Indra among the gods. And I am mind among the senses 7, I am consciousness in (living) beings. And I am Sankara* among the Rudras, the lord of wealth® among Yakshas and Rakshases. And I am fire among the Vasus, and Meru’ among the high- ’ To know you fully being impossible, what special manifestation of you should we resort to for our meditations? * P. 129 infra. - * ‘Aditya is used in the Veda chiefly as a general epithet for a number of solar deities” Max Miller, Hibbert Lectures, p. 264. * The storm-gods, as Max Miller calls them. * Cf. Sutta Nipata, p. 121. * As being, probably, full of music. * Cf, KAindogya, p. 121, where Sankara says, ‘ Mind is the chief of man’s inner activities.’ * Now the third member of our Trinity. ® Kubera. %° The Golden Mount. CHAPTER X, 30. 89 topped (mountains). And know me, O Arguna! to be Brthaspati, the chief among domestic priests. I am Skanda among generals. I am the ocean among reservoirs of water'. I am Bhrzgu among the great sages. I am the single syllable (Om *) among words. Among sacrifices I am the Gapa sacrifice >; the Himd4laya among the firmly-fixed (mountains) ; the Asvattha ‘ among all trees, and Narada among divine sages ; Kitraratha among the heavenly choristers, the sage Kapila among the Siddhas*. Among horses know me to be U4éaissravas *, brought forth by (the labours for) the nectar; and Airdvata among the great elephants, and the ruler of men among men’. I am the thunderbolt among weapons, the wish-giving (cow) among cows. And I am love which generates*. Among serpents I am VAsuki. Among Na4ga® snakes I am Ananta; I am Varuaa among aquatic beings. And I am Aryaman among the manes, and Yama'’ among rulers. Among demons, too, 1am Pralhada. I am the king of death (Kala, time) among those that count". Among beasts ' Cf. Sutta Nipata, p. 121. * Vide p. 79 supra. * Gapa is the silent meditation. MadhusQdana says it is superior owing to its not involving the slaughter of any animal, &c. * The fig tree. It is the symbol of ‘life’ in chapter XV infra. * Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Svetasvatara-upanishad, p. 357.
2* The fig tree. It is the symbol of ‘life’ in chapter XV infra. * Those who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Svetasvatara-upanishad, p. 357. * This is Indra’s horse, brought out at the churning of the ocean. Airavata is Indra’s elephant. 7 Cf. Sutta Nipfta, p. 121. * Le. not the merely carnal passion. Cf. p. 74 supra. ° N&gas are without poison, says Sridhara. Varuma is the sea-god. * Yama is death, and Pralhada the virtuous demon for whom Vishwu became incarnate as the man-lion. As to manes, see Goldsticker’s Remains, I, 133. ™ «Counts the number of men’s sins,’ Ramanuga; Sridhara says go BIIAGAVADGITA. I am the lord of beasts, and the son of Vinata' among birds. I am the wind among those that blow*. I am Rdma® among those that wield weapons. Among fishes I am Makara‘, and among streams the Gahnavi®. Of created things I am the beginning and the end and the middle also, O Arguna! Among sciences, I am the science of the Adhy4tma, and I am the argument of controversialists. Among letters I am the letter A*, and among the group of compounds the copulative* compound. I myself am time inexhaustible, and I the creator whose faces are in all directions. 1 am death who seizes all, and the source of what is to be. And among females, fame *, fortune, speech, memory, intellect, courage, forgiveness. Likewise among Saman hymns, I am the Brvzhat-siman*, and I the Gdyatri!® among metres. I am Margasirsha among the months, the this refers to ‘time, with its divisions into years, months,’ &c.; while a little further on it means ‘time eternal.’ ' T.e. the Garuda or eagle, who is the vehicle of Vishau in Hindu mythology. * «Those who have the capacity of motion,’ says Raminuga. ’ The hero of the Hindu epos, Ram4yana, translated into verse by Mr. R. T. H. Griffiths. * The dolphin. * The Ganges. * That letter is supposed to comprehend all language. Cf. Aitareya-dranyaka, p. 346, and another text there cited by Madhava in his commentary (p. 348). ™ This is said to be the best, because all its members are co-ordinate with one another, not one depending on another. * J.e. the deities of fame, &c. ® See, as to this, Muir, Sanskrit Texts, vol. i, p. 16. Sankara says this hymn relates to final emancipation. % Cf. AKhGndogya-upanishad, p. 181, where Sankara says, ‘Giyatrf is the chief metre, because it is the means to a knowledye of the Brahman.’ It is the metre of the celebrated verse ‘Om Tatsavitur,’ &c. CHAPTER X, 42. gI
3i, p. 16. Sankara says this hymn relates to final emancipation. % Cf. AKhGndogya-upanishad, p. 181, where Sankara says, ‘Giyatrf is the chief metre, because it is the means to a knowledye of the Brahman.’ It is the metre of the celebrated verse ‘Om Tatsavitur,’ &c. CHAPTER X, 42. gI spring among the seasons'; of cheats, I am the game of dice; I am the glory of the glorious ; I am victory, I am industry, I am the goodness of the good. I am V4sudeva among the descendants of Vrishni?, and Arguna among the Pazdavas. Among sages also, I am Vy4sa*; and among the discerning ones, I am the discerning Usanas‘*. I am the rod of those that restrain, and the policy’ of those that desire victory. I am silence respecting secrets. I am the knowledge of those that have knowledge. And, O Arguna! I am also that which is the seed of all things. There is nothing movable or immovable which can exist without me. O terror of your foes! there is no end to my divine emanations. Here I have declared the extent of (those) emanations only in part. Whatever thing (there is) of power, or glorious, or splendid, know all that to be produced from portions of my energy. Or rather, O Arguna! what have you to do, knowing all this at large? I stand supporting all this by (but) a single portion (of myself) * ? Cf. Kkandogya-upanishad, p. 126. MArgasfrsha is November- December. Madhusfdana says this is the best month, as being neither too hot nor too cold; but see Schlegel’s Bhagavadgita, ed. Lassen, p. 276. * One of Krishwa’s ancestors. * The compiler of the Vedas. * The preceptor of the Daityas or demons. A work on politics is ascribed to him. * Making peace, bribing, &c. * Cf. Purusha-skta (Muir, Sanskrit Texts, vol. i, p. 9). 92 BIIAGAVADGITA. CHAPTER XI, Arguna said: In consequence of the excellent and mysterious words concerning the relation of the supreme and individual soul, which you have spoken for my welfare, this delusion of mine is gone away. O you whose eyes are like lotus leaves! I have heard from you at large about the production and dissolution of things, and also about your inexhaustible greatness. O highest lord! what you have said about yourself is so. I wish, O best of beings! to see your divine form. If, O lord! you think that it is possible for me to look upon it, then, O lord of the possessors of mystic power'! show your inexhaustible form to me. The Deity said: In hundreds and in thousands see my forms, O son of Pr7tha! various, divine, and of various colours and shapes. See the Adityas, Vasus, Rudras, the two Asvins, and Maruts likewise. And O descendant of Bharata! see wonders, in numbers, unseen before. Within my body, O Gud@akesa! see to-day the whole universe, including (everything) movable and immovable, (all) in one, and whatever else you wish to see. But you will not be able to see me with merely this eye of yours. I give you an eye divine. (Now) see my divine power. Sasigaya said: Having spoken thus, O king! Hari, the great
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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