Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Do fight. And in the battle you will conquer (your) foes. Sadigaya said : Hearing these words of Kesava, the wearer of the coronet?, trembling, and with joined hands, bowed down; and sorely afraid, and with throat choked up, he again spoke to Krzshva after saluting him. Arguna said : It is quite proper, O Hveshikesa! that the universe is delighted and charmed by your renown, that the demons run away affrighted in all directions, and that all the assemblages of Siddhas bow down (to you). And why, O high-souled one! should they not bow down to you (who are) greater than Brahman, and first cause? O infinite lord of gods! O you pervading the universe! you are the indestructible, that which is, that which is not, and what is beyond them*. You are the primal ' Arguna, as he could shoot with his left hand as well as the right.— Sridhara. * Arguna, who had this coronet given him by Indra.—Madhusidana. * The commentators interpret this to mean the perceptible, the unperceived, and the higher principle. Cf. p. 84 supra, and also pp. 103, 113 infra and notes there. CUAPTER XI, 44. 97 god, the ancient being, you are the highest support of this universe'. You are that which has knowledge, that which is the object of knowledge, you are the highest goal. By you is this universe pervaded, O you of infinite forms! You are the wind, Yama, fire, Varuza, the moon, you Pragdpati, and the great grandsire*. Obeisance be to thee a thousand times, and again and again obeisance to thee! In front and from behind obeisance to thee! Obeisance be to thee from all sides, O you who are all! You are of infinite power, of unmeasured glory; you pervade all, and therefore you are all! Whatever I have said contemptuously,—for instance, ‘O Krishna!’ ‘O Yadava!’ ‘O friend !’—thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously ; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends),—for all that, O undegraded one! I ask pardon of you who are indefinable?. You are the father of the world — movable and immovable — you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds? Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, ' See p. 94 supra. Here the commentators say the words mean * that in which the universe is placed at deluge-time.’ ® Profesaor Tiele mentions great-grandfather as a name for the Creator among Kaffirs (History of Religion, p. 18). Cf. p. 83 supra. ® Le. of whom it is impossible to ascertain whether he is such or such, Cf. p. 94 supra. (8) H 98 BHAGAVADGITA.
218). Cf. p. 83 supra. ® Le. of whom it is impossible to ascertain whether he is such or such, Cf. p. 94 supra. (8) H 98 BHAGAVADGITA. O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved. I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe! I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before)?. O you of thousand arms! O you of all forms! assume that same four-handed form. The Deity said: O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of? sacrifices, nor by gifts, nor by actions, nor by fierce penances. Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine. Savigaya said: Having thus spoken to Arguna, V4sudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted. ' This is the ordinary form of Krishna. * This is the original construction. One suspects that sacrifices and study of the Vedas are meant. Cf. the speech of Krishna on the next page. CHAPTER XII, 3. 99 Arguna said: O Ganardana! seeing this mild, human form of yours, I am now in my right mind, and have come to my normal state. The Deity said: Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice. But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated ! with, O terror of your foes! He who performs acts for (propitiating) me, to whom I am the highest (object), who is my devotee, who is free from attachment, and who has no enmity towards any being, he, O son of Paxdu! comes to me. CuaptTer XII. Arguna said : Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion ? The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted. But those, who, restraining the (whole) group of the senses, and with a mind at all times ? Literally, ‘entered into;’ it means final emancipation. See p. 128. H 2 100 BHAGAVADGITA.
3But those, who, restraining the (whole) group of the senses, and with a mind at all times ? Literally, ‘entered into;’ it means final emancipation. See p. 128. H 2 100 BHAGAVADGITA. equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent ', immovable, and constant, they, intent on the good of all beings, necessarily attain to me. For those whose minds are attached to the unperceived, the trouble is much greater. Because the unperceived goal* is obtained by embodied (beings) with difficulty. As to those, however, O son of Prztha! who, dedicating all their actions to me, and (holding) me as their highest . (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death. Place your mind on me only; fix your understanding on me. In me you will dwell * hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me, then, O Dhanazigaya! endeavour ‘ to obtain me by the abstraction of mind (resulting) from continuous meditation®. If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will * attain perfection. If you are unable to do even this, then resort to devotion® to me, and, with selfrestraint, abandon all fruit of action. For knowledge is better than continuous meditation ; concentration” ' Passively looking on what occurs on earth; immovable= changeless; constant= eternal. * Viz. the indestructible. * Le. assimilated with me, as expressed before. * Literally, ‘wish.’ * Cf. p. 78 supra. * Performing actions, but dedicating them to me. ’ Fixing the mind with effort on the object of contemplation. Cf. Maitri-upanishad, p. 130. CHAPTER XII, 19. 101
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.
1Do fight. And in the battle you will conquer (your) foes. Sadigaya said : Hearing these words of Kesava, the wearer of the coronet?, trembling, and with joined hands, bowed down; and sorely afraid, and with throat choked up, he again spoke to Krzshva after saluting him. Arguna said : It is quite proper, O Hveshikesa! that the universe is delighted and charmed by your renown, that the demons run away affrighted in all directions, and that all the assemblages of Siddhas bow down (to you). And why, O high-souled one! should they not bow down to you (who are) greater than Brahman, and first cause? O infinite lord of gods! O you pervading the universe! you are the indestructible, that which is, that which is not, and what is beyond them*. You are the primal ' Arguna, as he could shoot with his left hand as well as the right.— Sridhara. * Arguna, who had this coronet given him by Indra.—Madhusidana. * The commentators interpret this to mean the perceptible, the unperceived, and the higher principle. Cf. p. 84 supra, and also pp. 103, 113 infra and notes there. CUAPTER XI, 44. 97 god, the ancient being, you are the highest support of this universe'. You are that which has knowledge, that which is the object of knowledge, you are the highest goal. By you is this universe pervaded, O you of infinite forms! You are the wind, Yama, fire, Varuza, the moon, you Pragdpati, and the great grandsire*. Obeisance be to thee a thousand times, and again and again obeisance to thee! In front and from behind obeisance to thee! Obeisance be to thee from all sides, O you who are all! You are of infinite power, of unmeasured glory; you pervade all, and therefore you are all! Whatever I have said contemptuously,—for instance, ‘O Krishna!’ ‘O Yadava!’ ‘O friend !’—thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously ; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends),—for all that, O undegraded one! I ask pardon of you who are indefinable?. You are the father of the world — movable and immovable — you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds? Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, ' See p. 94 supra. Here the commentators say the words mean * that in which the universe is placed at deluge-time.’ ® Profesaor Tiele mentions great-grandfather as a name for the Creator among Kaffirs (History of Religion, p. 18). Cf. p. 83 supra. ® Le. of whom it is impossible to ascertain whether he is such or such, Cf. p. 94 supra. (8) H 98 BHAGAVADGITA.
218). Cf. p. 83 supra. ® Le. of whom it is impossible to ascertain whether he is such or such, Cf. p. 94 supra. (8) H 98 BHAGAVADGITA. O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved. I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe! I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before)?. O you of thousand arms! O you of all forms! assume that same four-handed form. The Deity said: O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of? sacrifices, nor by gifts, nor by actions, nor by fierce penances. Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine. Savigaya said: Having thus spoken to Arguna, V4sudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted. ' This is the ordinary form of Krishna. * This is the original construction. One suspects that sacrifices and study of the Vedas are meant. Cf. the speech of Krishna on the next page. CHAPTER XII, 3. 99 Arguna said: O Ganardana! seeing this mild, human form of yours, I am now in my right mind, and have come to my normal state. The Deity said: Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice. But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated ! with, O terror of your foes! He who performs acts for (propitiating) me, to whom I am the highest (object), who is my devotee, who is free from attachment, and who has no enmity towards any being, he, O son of Paxdu! comes to me. CuaptTer XII. Arguna said : Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion ? The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted. But those, who, restraining the (whole) group of the senses, and with a mind at all times ? Literally, ‘entered into;’ it means final emancipation. See p. 128. H 2 100 BHAGAVADGITA.
3But those, who, restraining the (whole) group of the senses, and with a mind at all times ? Literally, ‘entered into;’ it means final emancipation. See p. 128. H 2 100 BHAGAVADGITA. equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent ', immovable, and constant, they, intent on the good of all beings, necessarily attain to me. For those whose minds are attached to the unperceived, the trouble is much greater. Because the unperceived goal* is obtained by embodied (beings) with difficulty. As to those, however, O son of Prztha! who, dedicating all their actions to me, and (holding) me as their highest . (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death. Place your mind on me only; fix your understanding on me. In me you will dwell * hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me, then, O Dhanazigaya! endeavour ‘ to obtain me by the abstraction of mind (resulting) from continuous meditation®. If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will * attain perfection. If you are unable to do even this, then resort to devotion® to me, and, with selfrestraint, abandon all fruit of action. For knowledge is better than continuous meditation ; concentration” ' Passively looking on what occurs on earth; immovable= changeless; constant= eternal. * Viz. the indestructible. * Le. assimilated with me, as expressed before. * Literally, ‘wish.’ * Cf. p. 78 supra. * Performing actions, but dedicating them to me. ’ Fixing the mind with effort on the object of contemplation. Cf. Maitri-upanishad, p. 130. CHAPTER XII, 19. 101
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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