Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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 is esteemed higher than knowledge; and the abandonment of fruit of action than concentration ; from (that) abandonment, tranquillity soon (results). That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving, contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me. He through whom the world is not agitated ', and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear tome. That devotee of mine, who is unconcerned ?, pure, assiduous *, impartial, free from distress ‘, who abandons all actions (for fruit °), he is dear to me. He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments, to whom praise and blame are alike, who is taciturn *, and contented with anything whatever (that comes), who is homeless’, and of a steady mind, and full of * No disturbance results from him to other men, or from other men to him. Cf. Sutta Nipdta, p. 56. * Indifferent to worldly objects. » Ready to do work as it arises. * Not feeling afflicted by other people’s doing an injury to him. * ‘For fruit’ must be understood here. * Ie. governs his tongue properly. Cf. Sutta Nipdta, p. g5, and Dhammapada, stanza 96. * Cf. Satta Nipdta, pp. 94, 101, 122; Apastamba, Dharma-siira, 102 BHAGAVADGITA. devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. Cuapter XIII. The Deity said:
2devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. Cuapter XIII. The Deity said: This body, O son of Kuntt!! is called Kshetra!, and the learned call him who knows it the Kshetragia*. And know me also, O descendant of Bharata! to be the Kshetrag#a in all Kshetras. The knowledge of Kshetra and Kshetragfa is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he*, and what his powers, (all which) is sung in various ways by sages in numerous hymns ¢, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman. The great elements’, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense, desire, p. 86 (p. 152 in this series); and Dhammapada, stanzas 40-91 (where the identical word is used). ' T retain the original for want of a good equivalent. * Cf. Svetisvataropanishad, p. 368, and Maitrf, pp. 25-72. > T.e. the Kshetragyia. * Hymns=scil. from the Vedas about ordinary or special actions and so forth. Argument=e. g. in texts like ‘How can entity come from non-entity ?’ ‘Who could breathe, if &c.?’ * Cf. Aitareya-dranyaka, p. 97. The subtle elements, earth, fire, &c., are meant. The unperceived=nature; the one=mind; courage==that by which the drooping body and senses are supported ; egoism=self-consciousness—the feeling ‘this is L.’ CHAPTER XIII, 13. 103 aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes'. Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity *, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death *, old age, and disease; absence of attachment, absence of selfidentifying regard for son, wife‘, home, and so forth ; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable ; unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men®, constancy in knowledge of the relation of the individual self to the supreme, perception of the object * of knowledge of the truth, this is called knowledge ; that is ignorance which is opposed to this. I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent’. It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it * See the last page. Changes=development.
3It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it * See the last page. Changes=development. * Internal as well as external; as to devotion to a preceptor, cf. Apastamba, p. 11 (p. 23 in this series); Taittirlya-upanishad, p. 38; Svetirvatara, p. 117; and Sutta Nipata, p. 87; as to egoism, see Pp. 53 supra. * Cf. Sutta Nipata, pp. 18-95. * Cf Sutta Nip&ta, p. 12. * Cf. Sutta Nipata, p. 1. * Viz. removal of ignorance and acquisition of happiness. * Words indicate a class, a quality, an action, or a relation, says Sankara. None of these can be predicated of the Brahman; so you cannot apply either of these words to it. Cf. pp. 84,96 supra, also Svet4svatara, p. 346. 104 BHAGAVADGITA. stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses’, unattached, it supports all, is devoid of qualities, and the enjoyer? of qualities. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety ; it stands afar and near*. Not different in (different) things‘, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies) ; it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all®. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me. Know nature and spirit both (to be) without beginning, and know all developments and qualities * (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and ' Cf. Svetésvatara, p. 331. He has no ears, but has the quality of hearing, and so forth; unattached=really out of relation to everything, though seeming to be connected with other things through delusion. * Le. he perceives them. * fsopanishad, p. 12; Mundaka, p. 313. * Everything being really one. Cf. inter alia, p. 124 infra. The various manifestations of the Brahman are really one in essence, though apparently different, like foam and water. * Cf. p. 88. * Developments= body, senses, &c. Qualities = pleasure, pain, &c.; altogether the expression means the body and feelings and so forth. CHAPTER XIII, 26. 105
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.
1* 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 is esteemed higher than knowledge; and the abandonment of fruit of action than concentration ; from (that) abandonment, tranquillity soon (results). That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving, contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me. He through whom the world is not agitated ', and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear tome. That devotee of mine, who is unconcerned ?, pure, assiduous *, impartial, free from distress ‘, who abandons all actions (for fruit °), he is dear to me. He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments, to whom praise and blame are alike, who is taciturn *, and contented with anything whatever (that comes), who is homeless’, and of a steady mind, and full of * No disturbance results from him to other men, or from other men to him. Cf. Sutta Nipdta, p. 56. * Indifferent to worldly objects. » Ready to do work as it arises. * Not feeling afflicted by other people’s doing an injury to him. * ‘For fruit’ must be understood here. * Ie. governs his tongue properly. Cf. Sutta Nipdta, p. g5, and Dhammapada, stanza 96. * Cf. Satta Nipdta, pp. 94, 101, 122; Apastamba, Dharma-siira, 102 BHAGAVADGITA. devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. Cuapter XIII. The Deity said:
2devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. Cuapter XIII. The Deity said: This body, O son of Kuntt!! is called Kshetra!, and the learned call him who knows it the Kshetragia*. And know me also, O descendant of Bharata! to be the Kshetrag#a in all Kshetras. The knowledge of Kshetra and Kshetragfa is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he*, and what his powers, (all which) is sung in various ways by sages in numerous hymns ¢, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman. The great elements’, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense, desire, p. 86 (p. 152 in this series); and Dhammapada, stanzas 40-91 (where the identical word is used). ' T retain the original for want of a good equivalent. * Cf. Svetisvataropanishad, p. 368, and Maitrf, pp. 25-72. > T.e. the Kshetragyia. * Hymns=scil. from the Vedas about ordinary or special actions and so forth. Argument=e. g. in texts like ‘How can entity come from non-entity ?’ ‘Who could breathe, if &c.?’ * Cf. Aitareya-dranyaka, p. 97. The subtle elements, earth, fire, &c., are meant. The unperceived=nature; the one=mind; courage==that by which the drooping body and senses are supported ; egoism=self-consciousness—the feeling ‘this is L.’ CHAPTER XIII, 13. 103 aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes'. Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity *, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death *, old age, and disease; absence of attachment, absence of selfidentifying regard for son, wife‘, home, and so forth ; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable ; unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men®, constancy in knowledge of the relation of the individual self to the supreme, perception of the object * of knowledge of the truth, this is called knowledge ; that is ignorance which is opposed to this. I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent’. It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it * See the last page. Changes=development.
3It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it * See the last page. Changes=development. * Internal as well as external; as to devotion to a preceptor, cf. Apastamba, p. 11 (p. 23 in this series); Taittirlya-upanishad, p. 38; Svetirvatara, p. 117; and Sutta Nipata, p. 87; as to egoism, see Pp. 53 supra. * Cf. Sutta Nipata, pp. 18-95. * Cf Sutta Nip&ta, p. 12. * Cf. Sutta Nipata, p. 1. * Viz. removal of ignorance and acquisition of happiness. * Words indicate a class, a quality, an action, or a relation, says Sankara. None of these can be predicated of the Brahman; so you cannot apply either of these words to it. Cf. pp. 84,96 supra, also Svet4svatara, p. 346. 104 BHAGAVADGITA. stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses’, unattached, it supports all, is devoid of qualities, and the enjoyer? of qualities. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety ; it stands afar and near*. Not different in (different) things‘, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies) ; it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all®. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me. Know nature and spirit both (to be) without beginning, and know all developments and qualities * (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and ' Cf. Svetésvatara, p. 331. He has no ears, but has the quality of hearing, and so forth; unattached=really out of relation to everything, though seeming to be connected with other things through delusion. * Le. he perceives them. * fsopanishad, p. 12; Mundaka, p. 313. * Everything being really one. Cf. inter alia, p. 124 infra. The various manifestations of the Brahman are really one in essence, though apparently different, like foam and water. * Cf. p. 88. * Developments= body, senses, &c. Qualities = pleasure, pain, &c.; altogether the expression means the body and feelings and so forth. CHAPTER XIII, 26. 105
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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