Sunday, October 2, 2005
X - Vibuthi Yogam
1/X. Sri Bhagavan said : “Arjuna, hear once again My supreme word, which I shall speak to you, who are so loving, out of solocitude for your welfare.”
2/X. “Neither gods nor the great sages know the secret of My birth (i.e., My appearance in human or other garb out of mere sport); for I am the prime cause in all respects of gods as well as of the great seers.”
3/X. “He who knows Me in reality as birthless and without beignning, and as the supreme Lord of the Universe, he, undeluded among men, is purged of all sins.”
4,5/X. “Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the senses and mind, joy and sorrow, evolution and dissolution, fear and fearlessness, non-violence, equanimity, contentment, austerity, charity fame and obloquy, - these diverse traits of creatures emanate from me alone.”
6/X. “The seven great seers, their four elders (Sanaka and others), and the fourteen Manus of progenitors of mankind (such as Svayambhuva and his successors), who are all devoted to Me, were born of My will; form them all these creatures in the world have descended.”
7/X. “He who knows in reality this supreme divine glory and supernatural power of Mine gets established in Me through unfaltering Devotion; of this there is no doubt.”
8/X. “I am the source of all creation and every thing in the world moves because of Me; knowing thus the wise, full of devotion, constantly worship Me.”
9/X. “With their mind fixed on Me, and their lives surrendered to Me, enlightening one another about My greatness and speaking of Me, My devotees ever remain contented and take delight in Me.”
10/X. “On those ever united through meditation, with Me and worshipping Me with love, I confer that Yoga of wisdom through which they come to Me.”
11/X. “In order to shower My grace on them I, dwelling in their heart, dispel the darkness born of ignorance by the shining light of wisdom.”
12,13/X. Arjuna said, “You are the transcendent Eternal, the supreme Abode and the greatest purifier; all the seers speak of You as the eternal divine Pursa, the primal Deity, unborn and all pervading. Likewise speak the celestial sage Narada, the sages Asita and Devala and the great sage Vyasa; and Yourself too proclaim this to me.”
14/X. “Krishna, I believe as true all that You tell me, Lord, neither demons nor gods are aware of Your manifestation through sport.”
15/X. “O creator of beings !!, O Ruler of creatures !!, O God of gods !!, the Lord of the universe !!, O supreme Purusa !!, You alone know what You are by Yourself. !!”
16/X. “Therefore, You alone can describe in full Your divine glories, whereby You stand pervading all these worlds.”
17/X. “O Master of Yoga !!, through what process of continuous meditation shall I know You? And in what particular forms, O Lord !!, are You to be meditated upon by me?.”
18/X. “Krishna, tell me once more in detail Your power of Yoga and Your glory; for I know no satiety in hearing Your nectar-like words.”
19/X. Sri Bhagavan said, “Arjuna, now I shall tell you My conspicuous divine glories; for there is no limit to My magnitude.”
20/X. “Arjuna I am the universal Self seated in the heart of all beings; so I alone am the beginning and middle and also the end of all beings.”
21/X. “I am Vishnu among the twelve sons of Aditi, and the radiant sun among the luminaries; I am the glow of the Maruts (the fortynine wind-gods), and the moon among the stars.”
22/X. “Among the Vedas, I am the Samaveda; among the gods, I am Indra. Among the organs of perception etc., I am the mind; and I am the consciousness (life-energy) in living beings.”
23/X. “Among the eleven Rudras (gods of destruction); I am Siva; and among the Yaksas and Raksasas; I am the Lord of riches (Kubera). Among the eight Vasus, I am the god of fire: and among the mountains, I am the Meru.”
24/X. “Among the priests, Arjuna, know Me to be their chief, Brhaspati. Among warrior-chiefs, I am Skanda ( the generalissimo of the gods); and among the waters; I am the ocean.”
25/X. “Among the great seers, I am Bhrgu; among words, I am the sacred syllable OM. Among offerings, I am the offering of Japa (muttering of sacred formulas); and among the immovables, the Himalaya.”
26/X. “Among all trees, I am the Asvattha (the holy fig tree); among the celestial sages, Narada; among the Gandharvas (celestial musicians), Citraratha; and among the Siddhas, I am the sage Kapila.”
27/X. “Among horses, know Me to be the celestial horse Uccaihsrava, begotten of the churning of the ocean along with nectar; among mighty elephants Airavata ( Indra’s elephant); and among men, the king.”
28/X. “Among weapons, I am the thunderbolt; among cows, I am the celestial cow Kamadhenu (the cow of plenty). I am the sexual desire which leads to procreation ( as enjoined by the scriptures); among serpents, I am Vasuki.”
29/X. “Among Nagas ( a special class of serpents), I am the serpent-god Ananta; and I am Varuna, the lord of aquatic creatures. Among the manes, I am Aryama ( the head of the Pitars ), and among rulers, I am Yama ( the God of death ).”
30/X. “Among the Daityas, I am the great devotee Prahlada and among reckoners, I am Time. So among quadrupeds, I am the lion; and among birds, I am Garuda.”
31/X. “Among purifiers, I am the wind; among warriors, I am Sri Rama. Among fishes, I am the shark ; and among streams, I am the Ganges.”
32/X. “Arjuna, I am the beginning and the middle and the end of all creations. Of Sciences, I am the science of the soul, or metaphysics; in disputants, I am the right type of reasoning.”
33/X. “Among the sounds represented by the various letters, I am ‘A’ (the sound represented by the first letter of the alphabet); of the different kinds of compounds in grammar, I am the copulative compound. I am verily the endless Time (the devourer of Time, God); I am the sustainer of all, having My face on all sides.”
34/X. “I am the all-destroying Death that snatches all, and the origin of all that shall be born. Among women, I am Kirti, Sri, Vak, Smrti, Medha, Dhrti and Ksama (the goddesses presiding over glory, prosperity, speech, memory, intelligence, steadfastness and forbearance respectively.”
35/X. “Likewise among the Srutis that can be sung, I am the variety known as Brhatsama; while among the Vedic hymns, I am the hymn known as Gayatri. Again, among the twelve months of the Hindu calendar; I am the month known as ‘ Margasirasa’ (corresponding approximately to November); (and) among the six seasons (successively appearing in India in course of a year) I am the vernal season.”
36/X. “I am gambling among deceitful practices, and the glory of the glorious. I am the victory of the victorious, the resolve of the resolute, the goodness of the good.”
37/X. “I am Krishna among the Vrsnis, Arjuna among the sons of Pandu, Vyasa among the sages, and the sage Sukracharya among the wise.”
38/X. “I am the subduing power in rulers; I am righteousness in those who seek to conquer. Of things to be kept secret, I am the custodian in the shape of reticence; and I am the wisdom of the wise.”
39/X. “Arjuna, I am even that which is the seed of all life. For there is no creature, moving or inert, which exists without Me.”
40/X. “Arjuna, there is no limit to My divine manifestation. This is only a brief description by Me of the extent of My glory.”
41/X. “Every such being as is glorious, brilliant and powerful, know that to be a part manifestation of My glory.”
42/X. “Or, what will you gain by knowing all this in detail, Arjuna, Suffice it to say that I stand holding this entire universe by a fraction of My Yogic power.”
--- END OF CHAPTER - X ---
-- OM THATH SATH --
XI - Visvaruba Dharsna Yogam
1/XI. Arjuna said, “Thanks to the most profound words of spiritual wisdom that You have spoken out of kindness to me, this delusion of mine has entirely disappeared.”
2/XI. “For, Krishna, I have heard from You in detail an account of the evolution and dissolution of beings, and also Your immortal glory.”
3/XI. “Your divine form possessed of wisdom, glory, energy, strength, valour and effulgence, O best of persons!.”
4/XI. “Krishna, if You think that it can be seen by me, then, O Lord of Yoga, reveal to me Your imperishable form.”
5/XI. Sri Bhagavan said, “Arjuna, behold presently in hundreds and thousands, My multifarious divine forms, of various colours and shapes.”
6/XI. “Behold in Me, Arjuna, the twelve sons of Aditi, the eight Vasus, the eleven Rudras (gods of destruction), the two Asvinikumaras (the twin-born physicians of gods) and the forty-nine Maruts (winds-gods), and witness many more wonderful forms never seen before.”
7/XI. “Arjuna, behold as concentrated within this body of Mine the entire creation consisting of both animate and inanimate beings, and whatever else you desire to see.”
8/XI. “But surely you cannot see Me with these human eyes of yours; therefore; I vouchsafe to you the divine eye. With this you behold My divine power of Yoga.”
9/XI. Sanjaya said, “My lord! Having spoken thus, Sri Krishna, the supreme Master of Yoga, forthwith revealed to Arjuna His supremely glorious divine Form.”
10,11/XI. “Arjuna saw the supreme Deity possessing many mouths and eyes, presenting many a wonderful sight, decked with many divine ornaments, wielding many uplifted divine weapons, wearing divine garlands and clothes, besmeared all over with divine sandal-pastes, full of all wonders, infinite and having faces on all sides.”
12/XL. “If there be the effulgence of a thousand suns bursting forth all at once in the heavens, even that would hardly approach the splendour of the mighty Lord.”
13/XI. “Concentrated at one place in the person of that supreme Deity, Arjuna then beheld the whole universe with its manifold divisions.”
14/XI. “Then Arjuna, full of wonder and with the hair standing on end, reverentially bowed his head to the divine Lord, and with joined palms addressed Him thus.”
15/XI. Arjuna said, “Lord, I behold within Your body all gods and hosts of different beings, Brahma thrones on his lotus-seat, Siva and all Rsis and celestial serpents.”
16/XI. “O lord of the universe !!, I see You endowed with numerous arms, bellies, mouths, and eyes and having innumerable forms extended on all sides. I see neither Your beginning nor middle, nor even Your end, manifested as You are in the form of the universe.”
17/XI. “I see You endowed with diadems, clubs and discuses, a mass of splendour flaming all round, having the brilliance of a blazing fire and the sun, hard to gaze at and immeasurable on all sides.”
18/XI. “You are the supreme indestructible worthy of being known; You are the ultimate refuge of this universe. You are, again, the protector of the ageless Dharma; I consider You to be the eternal imperishable Being.”
19/XI. “I see You without beginning, middle or end, possessing unlimited prowess and endowed with numberless arms, having the moon and the son for Your eyes, and blazing fire for Your mouth, and scorching this universe by Your radiance.”
20/XI. “Yonder space between heaven and earth and all the quarters are entirely filled by You alone. Seeing this transcendent, dreadful form of Yours, O Soul of the universe, all the three worlds feel greatly alarmed.”
21/XI. “Yonder hosts of gods are entering You; some with palms joined out of fear are uttering Your names and glories. Multitudes of Maharsis and Siddhas, saying ‘ Let there be peace’ , are extolling You by means of excellent hymns.”
22/XI. “The eleven Rudras (gods of destruction),the twelve sons of Aditi, the eight Vasus, Sathyars, Viswa Devas, the two Asvinikumaras (the twin-born physicians of gods) and the forty-nine Maruts (winds-gods),Groups of Pithru (Dead relatives), Kandarvas,Yakshas (People living in heaven) and Siddhas are seeing You with Exciting feeling.”
23/XI. “Lord !!, seeing this stupendous and dreadful Form of Yours possessing numerous mouths and eyes, many arms, thighs and feet, many bellies and many teeth, the worlds are terror-struck; so am I.”
24/XI. “Lord !!, seeing Your Form reaching the heavens, effulgent, multi-coloured, having its mouth wide open and possessing large flaming eyes, I, with my inmost self frightened, have lost self-control and find no peace.”
25/XI. “Seeing Your faces frightful on account of their teeth, and flaring like the fire at the time of universal destruction, I am utterly bewildered and find no happiness; therefore, be kind to me, O Lord of celestials and Resting-place of the universe.”
26,27/XI. “All those sons of Dhrtarastra with hosts of kings are entering You. Bhisma, Drona and yonder Karna, with the principal warriors on our side as well, are rushing headlong into Your fearful mouths looking all the more terrible on account of their teeth; some are seen stuck up in the gaps between Your teeth with their heads crushed.”
28/XI. “As the myriad streams of rivers rush towards the sea alone, so do those warriors of the mortal world enter Your flaming mouths.”
29/XI. “As moths rush with great speed into the blazing fire for extinction out of their folly, even so all these people are with great rapidity entering Your mouths to meet their doom.”
30/XI. “Swallowing through Your blazing mouths; You are licking all those people on all sides. Lord, Your terrible splendours are burning the entire universe, filling it with radiance.”
31/XI. “Tell me who You are with a form so terrible. My obeisance to You, O best of gods; be kind to me, I wish to know You, the Primal Being, in particular; for I know not Your purpose.?”
32/XI. Sri Bhagavan said, “I am inflamed Kala (the eternal Time-Spirit), the destroyer of the worlds. I am out to exterminate these people. Even without you all those warriors arrayed in the enemy’s camp must die.”
33/XI. “There fore, do you arise and win glory; conquering foes, enjoy the affluent kingdom. These warriors stand already slain by Me; be you only an instrument, Arjuna.”
34/XI. “Do you kill Drona and Bhisma and Jayadratha and Karna and even other brave warriors; who stand already killed by Me; fear not. You will surely conquer the enemies in this war; therefore, fight.”
35/XI. Sanjaya said, “Hearing these words of Bhagavan Kesava, Arjuna tremblingly bowed to Him with joined palms, and bowing again in extreme terror spoke to Sri Krishna in faltering accents.”
36/XI. Arjuna said, “Lord, well it is the universe exults and is filled with love by chanting Your names, virtues and glory; terrified Raksasas are fleeing in all directions, and all the hosts of Siddhas are bowing to You.”
37/XI. “O great soul, why should they not bow to You, who are the progenitor of Brahma himself and the greatest of the great? O infinite Lord of celestials, Abode of the universe, You are that which is existent (Sat), that which is non-existent (Asat) and also that which is beyond both, viz., the indestructible Brahma.”
38/XI. “You are the primal Deity, the most ancient Person; You are the ultimate resort of this universe. You are both the knower and the knowable, and the highest abode. It is You who pervade the universe, assuming endless forms.”
39/XI. “You are Vayu (the wind-god), Yama (the god of death), Agni (the god of fire), the moon-god, Brahma (the Lord of Creation), nay, the father of Brahma Himself. Hail, hail to You a thousand times; salutations, repeated salutations O You once again.”
40/XI. “O Lord of infinite prowess, my salutations to You from before and from behind. O soul of all, my obeisance to You from all sides indeed. You, who possess limitless might, pervade all; therefore, You are all.”
41,42/XI. “The way in which I have importunately called out, either through intimacy or even through want of thought, ‘ Ho Krishna! Ho Yadava! Ho Comrade!’ and so on, suspecting not this greatness of Yours, and thinking You only to be a friend, and the way in which You have been slighted by me in jest, O sinless one while at play, reposing, sitting or at meals, either alone or even in the presence of other for all that I crave forgiveness from You, who are infinite.”
43/XI. “You are the Father, nay the greatest teacher of this moving and unmoving creation, and worthy of adoration. O Lord of incomparable might, in all the three worlds there is none else even equal to You; how, then, any better?”
44/XI. “Therefore, Lord !!, prostrating my body at Your feet and bowing low I seek to propitiate You, the ruler of all and worthy of all praise. It behoves You to bear with me even as father bears with his son, a friend with his friend and a husband with his beloved spouse.”
45/XI. “Having Seen Your wondrous form, which was never seen before, I feel transported with joy; at the same time my mind is tormented by fear. Pray reveal to me that divine form; the form of Visnu with four arms; O Lord of celestials Abode of the universe, be gracious.”
46/XI. “I wish to see You adorned in the same way with a diadem on the head, and holding a mace and a discus in tow of Your hands. O Lord with a thousand arms, O Universal Being, appear again in the same four-armed Form.”
47/XI. Sri Bhagavan said, “Arjuna! Pleased with you I have shown you, through My own power of Yoga, this supreme, effulgent, primal and infinite Cosmic Body, which was never seen before by any else than you.”
48/XI. “Arjuna, in this mortal world I cannot be seen in this Form by anyone else than you, either through study of the Vedas or of rituals or a gain through gifts, actions or austere penance.”
49/XI. “Seeing such a dreadful Form of Mine as this, be not perturbed or perplexed; with a fearless and complacent mind, behold once again the same four-armed Form of Mine (bearing the conch, discus, mace and lotus).”
50/XI. Sanjaya said, “Having spoken thus to Arjuna, Bhagavan Vasudeva again showed to him in the same way His own four-armed form; and then, assuming a gentle form, the high-souled Sri Krishna consoled the frightened Arjuna.”
51/XI. Arjuna said, “ Krishna, seeing this gentle human form of Yours I have regained my composure and am myself again.”
52/XI. Sri Bhagavan said, “This form of Mine ( with four arms ) which you have just seen is exceedingly difficult to perceive. Even the gods are always eager to behold this form.”
53/XI. “Neither by study of the Vedas nor by penance, nor again by charity, nor even by ritual can I be seen in this form ( with four arms ) as you have seen Me.”
54/XI. “Through single-minded devotion, however, I can be seen in this form ( with four arms ); nay, known in essence and even entered into, O valiant Arjuna.”
55/XI. “Arjuna, he who performs all his duties for My sake, depends on Me, is devoted to Me; has no attachment, and is free from malice towards all beings, reaches Me.”
2/XI. “For, Krishna, I have heard from You in detail an account of the evolution and dissolution of beings, and also Your immortal glory.”
3/XI. “Your divine form possessed of wisdom, glory, energy, strength, valour and effulgence, O best of persons!.”
4/XI. “Krishna, if You think that it can be seen by me, then, O Lord of Yoga, reveal to me Your imperishable form.”
5/XI. Sri Bhagavan said, “Arjuna, behold presently in hundreds and thousands, My multifarious divine forms, of various colours and shapes.”
6/XI. “Behold in Me, Arjuna, the twelve sons of Aditi, the eight Vasus, the eleven Rudras (gods of destruction), the two Asvinikumaras (the twin-born physicians of gods) and the forty-nine Maruts (winds-gods), and witness many more wonderful forms never seen before.”
7/XI. “Arjuna, behold as concentrated within this body of Mine the entire creation consisting of both animate and inanimate beings, and whatever else you desire to see.”
8/XI. “But surely you cannot see Me with these human eyes of yours; therefore; I vouchsafe to you the divine eye. With this you behold My divine power of Yoga.”
9/XI. Sanjaya said, “My lord! Having spoken thus, Sri Krishna, the supreme Master of Yoga, forthwith revealed to Arjuna His supremely glorious divine Form.”
10,11/XI. “Arjuna saw the supreme Deity possessing many mouths and eyes, presenting many a wonderful sight, decked with many divine ornaments, wielding many uplifted divine weapons, wearing divine garlands and clothes, besmeared all over with divine sandal-pastes, full of all wonders, infinite and having faces on all sides.”
12/XL. “If there be the effulgence of a thousand suns bursting forth all at once in the heavens, even that would hardly approach the splendour of the mighty Lord.”
13/XI. “Concentrated at one place in the person of that supreme Deity, Arjuna then beheld the whole universe with its manifold divisions.”
14/XI. “Then Arjuna, full of wonder and with the hair standing on end, reverentially bowed his head to the divine Lord, and with joined palms addressed Him thus.”
15/XI. Arjuna said, “Lord, I behold within Your body all gods and hosts of different beings, Brahma thrones on his lotus-seat, Siva and all Rsis and celestial serpents.”
16/XI. “O lord of the universe !!, I see You endowed with numerous arms, bellies, mouths, and eyes and having innumerable forms extended on all sides. I see neither Your beginning nor middle, nor even Your end, manifested as You are in the form of the universe.”
17/XI. “I see You endowed with diadems, clubs and discuses, a mass of splendour flaming all round, having the brilliance of a blazing fire and the sun, hard to gaze at and immeasurable on all sides.”
18/XI. “You are the supreme indestructible worthy of being known; You are the ultimate refuge of this universe. You are, again, the protector of the ageless Dharma; I consider You to be the eternal imperishable Being.”
19/XI. “I see You without beginning, middle or end, possessing unlimited prowess and endowed with numberless arms, having the moon and the son for Your eyes, and blazing fire for Your mouth, and scorching this universe by Your radiance.”
20/XI. “Yonder space between heaven and earth and all the quarters are entirely filled by You alone. Seeing this transcendent, dreadful form of Yours, O Soul of the universe, all the three worlds feel greatly alarmed.”
21/XI. “Yonder hosts of gods are entering You; some with palms joined out of fear are uttering Your names and glories. Multitudes of Maharsis and Siddhas, saying ‘ Let there be peace’ , are extolling You by means of excellent hymns.”
22/XI. “The eleven Rudras (gods of destruction),the twelve sons of Aditi, the eight Vasus, Sathyars, Viswa Devas, the two Asvinikumaras (the twin-born physicians of gods) and the forty-nine Maruts (winds-gods),Groups of Pithru (Dead relatives), Kandarvas,Yakshas (People living in heaven) and Siddhas are seeing You with Exciting feeling.”
23/XI. “Lord !!, seeing this stupendous and dreadful Form of Yours possessing numerous mouths and eyes, many arms, thighs and feet, many bellies and many teeth, the worlds are terror-struck; so am I.”
24/XI. “Lord !!, seeing Your Form reaching the heavens, effulgent, multi-coloured, having its mouth wide open and possessing large flaming eyes, I, with my inmost self frightened, have lost self-control and find no peace.”
25/XI. “Seeing Your faces frightful on account of their teeth, and flaring like the fire at the time of universal destruction, I am utterly bewildered and find no happiness; therefore, be kind to me, O Lord of celestials and Resting-place of the universe.”
26,27/XI. “All those sons of Dhrtarastra with hosts of kings are entering You. Bhisma, Drona and yonder Karna, with the principal warriors on our side as well, are rushing headlong into Your fearful mouths looking all the more terrible on account of their teeth; some are seen stuck up in the gaps between Your teeth with their heads crushed.”
28/XI. “As the myriad streams of rivers rush towards the sea alone, so do those warriors of the mortal world enter Your flaming mouths.”
29/XI. “As moths rush with great speed into the blazing fire for extinction out of their folly, even so all these people are with great rapidity entering Your mouths to meet their doom.”
30/XI. “Swallowing through Your blazing mouths; You are licking all those people on all sides. Lord, Your terrible splendours are burning the entire universe, filling it with radiance.”
31/XI. “Tell me who You are with a form so terrible. My obeisance to You, O best of gods; be kind to me, I wish to know You, the Primal Being, in particular; for I know not Your purpose.?”
32/XI. Sri Bhagavan said, “I am inflamed Kala (the eternal Time-Spirit), the destroyer of the worlds. I am out to exterminate these people. Even without you all those warriors arrayed in the enemy’s camp must die.”
33/XI. “There fore, do you arise and win glory; conquering foes, enjoy the affluent kingdom. These warriors stand already slain by Me; be you only an instrument, Arjuna.”
34/XI. “Do you kill Drona and Bhisma and Jayadratha and Karna and even other brave warriors; who stand already killed by Me; fear not. You will surely conquer the enemies in this war; therefore, fight.”
35/XI. Sanjaya said, “Hearing these words of Bhagavan Kesava, Arjuna tremblingly bowed to Him with joined palms, and bowing again in extreme terror spoke to Sri Krishna in faltering accents.”
36/XI. Arjuna said, “Lord, well it is the universe exults and is filled with love by chanting Your names, virtues and glory; terrified Raksasas are fleeing in all directions, and all the hosts of Siddhas are bowing to You.”
37/XI. “O great soul, why should they not bow to You, who are the progenitor of Brahma himself and the greatest of the great? O infinite Lord of celestials, Abode of the universe, You are that which is existent (Sat), that which is non-existent (Asat) and also that which is beyond both, viz., the indestructible Brahma.”
38/XI. “You are the primal Deity, the most ancient Person; You are the ultimate resort of this universe. You are both the knower and the knowable, and the highest abode. It is You who pervade the universe, assuming endless forms.”
39/XI. “You are Vayu (the wind-god), Yama (the god of death), Agni (the god of fire), the moon-god, Brahma (the Lord of Creation), nay, the father of Brahma Himself. Hail, hail to You a thousand times; salutations, repeated salutations O You once again.”
40/XI. “O Lord of infinite prowess, my salutations to You from before and from behind. O soul of all, my obeisance to You from all sides indeed. You, who possess limitless might, pervade all; therefore, You are all.”
41,42/XI. “The way in which I have importunately called out, either through intimacy or even through want of thought, ‘ Ho Krishna! Ho Yadava! Ho Comrade!’ and so on, suspecting not this greatness of Yours, and thinking You only to be a friend, and the way in which You have been slighted by me in jest, O sinless one while at play, reposing, sitting or at meals, either alone or even in the presence of other for all that I crave forgiveness from You, who are infinite.”
43/XI. “You are the Father, nay the greatest teacher of this moving and unmoving creation, and worthy of adoration. O Lord of incomparable might, in all the three worlds there is none else even equal to You; how, then, any better?”
44/XI. “Therefore, Lord !!, prostrating my body at Your feet and bowing low I seek to propitiate You, the ruler of all and worthy of all praise. It behoves You to bear with me even as father bears with his son, a friend with his friend and a husband with his beloved spouse.”
45/XI. “Having Seen Your wondrous form, which was never seen before, I feel transported with joy; at the same time my mind is tormented by fear. Pray reveal to me that divine form; the form of Visnu with four arms; O Lord of celestials Abode of the universe, be gracious.”
46/XI. “I wish to see You adorned in the same way with a diadem on the head, and holding a mace and a discus in tow of Your hands. O Lord with a thousand arms, O Universal Being, appear again in the same four-armed Form.”
47/XI. Sri Bhagavan said, “Arjuna! Pleased with you I have shown you, through My own power of Yoga, this supreme, effulgent, primal and infinite Cosmic Body, which was never seen before by any else than you.”
48/XI. “Arjuna, in this mortal world I cannot be seen in this Form by anyone else than you, either through study of the Vedas or of rituals or a gain through gifts, actions or austere penance.”
49/XI. “Seeing such a dreadful Form of Mine as this, be not perturbed or perplexed; with a fearless and complacent mind, behold once again the same four-armed Form of Mine (bearing the conch, discus, mace and lotus).”
50/XI. Sanjaya said, “Having spoken thus to Arjuna, Bhagavan Vasudeva again showed to him in the same way His own four-armed form; and then, assuming a gentle form, the high-souled Sri Krishna consoled the frightened Arjuna.”
51/XI. Arjuna said, “ Krishna, seeing this gentle human form of Yours I have regained my composure and am myself again.”
52/XI. Sri Bhagavan said, “This form of Mine ( with four arms ) which you have just seen is exceedingly difficult to perceive. Even the gods are always eager to behold this form.”
53/XI. “Neither by study of the Vedas nor by penance, nor again by charity, nor even by ritual can I be seen in this form ( with four arms ) as you have seen Me.”
54/XI. “Through single-minded devotion, however, I can be seen in this form ( with four arms ); nay, known in essence and even entered into, O valiant Arjuna.”
55/XI. “Arjuna, he who performs all his duties for My sake, depends on Me, is devoted to Me; has no attachment, and is free from malice towards all beings, reaches Me.”
--- END OF CHAPTER - XI ---
-- OM THATH SATH --
XII - Bakthi Yogam
1/XII. Arjuna said, “The devotees who, with their minds constantly fixed on You as shown above, adore You as possessed of form and attributes, and those who adore as the supreme Reality only the indestructible unmanifest Brahma ( who is Truth, Knowledge and Bliss solidified ) of these two types of worshippers who are the best knowers of Yoga?”
2/XII. Sri Bhagavan said, “I consider them to be the best Yogis, who endowed with supreme faith, and ever united through meditation with Me, worship Me with the mind centred on Me.”
3,4/XII. “Those, however, who fully controlling all their senses and even-minded towards all, and devoted to the welfare of all beings instantly adore as their very self the unthinkable; omnipresent, indestructible indefinable, eternal, immovable, unmanifest and changeless Brahma, they too come to Me.”
5/XII. “Of course, the strain is greater for those who have their mind attached to the Unmanifest; for atonement with the Unmanifest is attained with difficulty by those who are centred in the body.”
6/XII. “On the other hand, those who depending exclusively on Me, and surrendering all actions to Me, worship Me ( God with attributes ), constantly meditating on Me with single-minded devotion.”
7/XII. “These, Arjuna, I speedily deliver from the ocean of birth and death, their mind being fixed on Me.”
8/XII. “Therefore, fix your mind on Me, and establish your intellect in Me alone; thereafter you will abide solely in Me. There is no doubt about it.”
9/XII. “If you cannot steadily fix the mind on Me, Arjuna, then seek to attain Me through the Yoga of repeated practice.”
10/XII. “If you are unequal even to the pursuit of such practice, be intent to work for Me; you shall attain perfection (in the shape of My realisation) even by performing actions for My sake.”
11/XII. “If taking recourse to the Yoga of My realisation, you are unable even to do this, then, subduing your mind and intellect etc., relinquish the fruit of all actions.”
12/XII. “Knowledge is better than practice ( without discernment), meditation on God is superior to knowledge, and renunciation of the fruit of actions is even superior to meditation; for peace immediately follows from renunciation.”
13,14/XII. “He who is free from matter towards all beings, friendly and compassionate, rid of ‘I’ and ‘mine’, balanced in joy and sorrow, forgiving by nature, ever-contented and mentally united with Me, nay, who has subdued his mind, senses and body, has a firm resolve, and has surrendered his mind and reason to Me, that devotee of Mine is dear to Me.”
15/XII. “He who is not a source of annoyance to his fellow-creatures, and who in his turn does not feel vexed with fellow-creatures, and who is free from delight and envy perturbation and fear, is dear to Me.”
16/XII. “He who wants nothing, who is both internally and externally pure, is clever and impartial, and has risen above all distractions, and who renounces the feeling of doership in all undertaking, - that devotee of Mine is dear.”
17/XII. “He who neither rejoices nor hates, nor grieves, nor desires and who renounces both good and evil actions and is full of devotion, is dear to Me.”
18/XII. “He who is alike to friend and foe, as well as to honour and ignominy, who remains balanced in heat and cold, pleasure and pain and other contrary experiences, and is free from attachment.”
19/XII. “He who takes praise and reproach alike, and is given to contemplation and contented with any means of subsistence whatsoever, entertaining no sense of ownership and attachment in respect of his dwelling place and full of devotion to Me, that man is dear to Me.”
20/XII. “Those devotees, however, who partake in disinterested way of this nectar of pious wisdom set forth above, endowed with faith and solely devoted to Me, they are extremely dear to Me.”
--- END OF CHAPTER - XII ---
-- OM THATH SATH --
XIII - Sethra Sethrakya Vibaka Yogam
1/XIII. Sri Bhagavan said, “This body, Arjuna, is termed as the Field (Ksetra); and him who knows it, the sages discerning the truth about both refer to as the knower of the field (Ksetrajna).”
2/XIII. “Know Myself to be the Ksetrajna (individual soul) also in all the Ksetras, Arjuna. And it is the knowledge of Ksetra and Ksetrajna (i.e., of Matter with its evaluates and the Sprit) which I consider as Wisdom.”
3/XIII. “What that Ksetra is and what it is like; and also what are its evolutes, again, whence is what, and also finally who that Ksetrajna is and what is his glory – hear all this from Me in a nutshell.”
4/XIII. “The truth about the Ksetra and the Ksetrajna has been expounded by the seers in manifold ways; again, it has been separately stated in different Vedic chants and also in the conclusive and reasoned texts of the Brahmasutras.”
5/XIII. “The five elements, the ego, the intellect, the Unmanifest (Primordial Matter), the ten organs (of perception and action), the mind, and the five objects of sense (sound, touch, colour, taste and smell);”
6/XIII. “Also desire, aversion, pleasure, pain the physical body, consciousness, firmness: thus is the Ksetra, with its evolutes, briefly states.”
7/XIII. “Absence of pride, freedom from hypocrisy, non-violence, forbearance, straightness of body, speech and mind, devout service of the preceptor, internal and external purity, steadfastness of mind and control of body, mind and the senses.”
8/XIII. “Dispassion towards the objects of enjoyment of this world and the next, and also absence of egotism, pondering again and again on the pain and evils inherent in birth, death, old age and disease;”
9/XIII. “Absence of attachment and the feeling of mineness in respect of son, wife, home etc., and constant equipoise of mind both in favourable and unfavourable circumstances;”
10/XIII. “Unflinching devotion to Me through exclusive attachment, living in secluded and holy places, and finding no enjoyment in the company of men;”
11/XIII. “Fixity in self-knowledge and seeing God as the object of true knowledge, all this is declared as knowledge; and what is other than this is called ignorance.”
12/XIII. “I shall speak to you at length about that which ought to be known, and knowing which one attains supreme Bliss. That supreme Brahma, who is the lord of beginning less entities, is said to be neither Sat (being) nor Asat (non-being).”
13/XIII. “It has hands and feet on all sides, eyes, head and mouth in all directions, and ears all round; for it stands pervading all in the universe.”
14/XIII. “Though perceiving all sense-objects it is, really speaking, devoid of all senses, Nay, though unattached, it is the sustainer of all nonetheless; and though attribute-less, it is the enjoyer of qualities (the three modes of Prakrti).”
15/XIII. “It exists without and within all beings, and constitutes the animate and inanimate creation as well. And by reason of Its subttelty. It is incomprehensible; it is close at hand stand afar too.”
16/XIII. “Though integral like space in its undivided aspect. It appears divided as it were in all animate and inanimate beings. And that godhead, which is the only object worth knowing, is the sustainer of beings (as Visnu), the destroyer (as Rudra) and the creator of all (as Brahma).”
17/XIII. “That supreme Brahma is said to be the light of all lights, and entirely beyond Maya. That godhead is Knowledge itself, worth knowing, and worth attaining through real wisdom, and is particularly seated in the heart of all.”
18/XIII. “Thus the truth of the Ksetra and knowledge, as well as of the object worth knowing, God has been briefly discussed; knowing this in reality, My devotee enters into My Being.”
19/XIII. “Prakrti and Purusa, know both these as beginning-less, and know all modifications such as likes and dislikes etc., and all objects constituted of the three Gunas as born of Prakrti.”
20/XIII. “Prakrti is said to be responsible for bringing forth the evaluates and the instruments; while the individual soul is declared to be the cause of experience of joys and sorrows.”
21/XIII. “Only the Purusa seated in Prakrti senses objects of the nature of the three Gunas evolved from Prakrti. And it is contact with these Gunas that is responsible for the birth of this soul in good and evil wombs.”
22/XIII. “The Spirit dwelling in this body, is really the same as the Supreme. He has been spoken of as the Witness, the true Guide, the Sustainer of all, the Experiencer (as the embodies soul), the Overlord and the Absolute as well.”
23/XIII. “He who thus knows the Purusa (Spirit) and Prakrti ( Nature) together with the Gunas, even though performing his duties in every way, is never born again.”
24/XIII. “Some by meditation behold the supreme Spirit in the heart with the help of their refined and sharp intellect; others realise It through the discipline of Knowledge, and others, again, through the discipline of Action.”
25/XIII. “Other dull witted persons, however, not knowing thus, worship even as they have heard from others; and even those who are thus devoted to hearing, are able to cross the ocean of mundane existence in the shape of death.”
26/XIII. “Arjuna, whatsoever being, animate or inanimate, is born, know it as emanated from the union of Ksetra (Matter) and the Ksetrajna ( Spirit)”
27/XIII. “He alone truly sees, who sees the supreme Lord as imperishable and abiding equally in all perishable beings, both animate and inanimate.”
28/XIII. “For, he who kills not himself by himself be seeing the supreme Lord, equally present in all, as one, thereby reaches the supreme state.”
29/XIII. “And he alone really sees, who sees all actions being performed in every way by Prakrti alone, and the Self as the non-doer.”
30/XIII. “The moment man perceives the diversified existence of beings as rooted in the one supreme Spirit, and the spreading forth of all beings from the same, that very moment he attains Brahma (who is Truth, Consciousness and Bliss solidified).”
31/XIII. “Arjuna, being without beginning and without attributes, this indestructible supreme Spirit, though dwelling in the body, in fact does nothing nor gets contaminated.”
32/XIII. “As the all-pervading either is not tainted by reason of its subtlety, so seated everywhere in the body, the Self is not affected by the attributes of the body due to its attribute-less character.”
33/XIII. “Arjuna, as the one sun illumines this entire universe, so the one Atma (Spirit) illumines the whole Ksetra (Field).”
--- END OF CHAPTER - XIII ---
-- OM THATH SATH --
XIV - Gunathraya Vibaga Yogam
1/XIV. Sri Bhagavan said, “I shall discuss once more the supreme wisdom, the best of all wisdoms’, acquiring which all sages have attained highest perfection, being liberated from this mundane existence.”
2/XIV. “Those who, by practising this wisdom, have entered into My Being are not born again at the cosmic dawn nor feel disturbed even during the cosmic night.”
3/XIV. “My primordial nature, known as the great Brahma, is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from that union of matter and Spirit , O Arjuna.”
4/XIV. “Of all embodied beings that appear in all the species of various kinds Arjuna, Prakrti, or Nature is the conceiving Mother, while I am the seed-giving Father.”
5/XIV. “Sattva, Rajas and Tamas – these three qualities born of Nature tie down the imperishable soul to the body, Arjuna.”
6/XIV. “Of these Sattva, being immaculate, is illuminating and flawless, Arjuna; it binds through identification with joy and wisdom.”
7/XIV. “Arjuna, know the quality of Rajas, which is of the nature of passion, as born of cupidity and attachment. It binds the soul through attachment, to actions and their fruit.”
8/XIV. “And know, Tamas, the deluder of all those who look upon the body as their own self, as born of ignorance. It binds the soul through error, sloth and sleep, Arjuna!”
9/XIV. “Sattva drives one to joy, and Rajas to action; while Tamas, clouding wisdom, incites one to errer as well as sleep and sloth.”
10/XIV. “Overpowering Rajas And Tamas, Sattva prevails; overpowering Sattva and Tamas, Rajas prevails even so, overpowering Sattva and Rajas, Tamas, Rajas prevails even so, overpowering Sattva and Rajas, Tamas.”
11/XIV. “When light and discernment dawn in this body, as well as in the mind and senses, then one should know that Sattva is predominant.”
12/XIV. “With the preponderance of Rajas, Arjuna, greed, activity, undertaking of actions with an interested motive, restlessness and a thirst for enjoyment make their appearance.”
13/XIV. “With the growth of Tamas, Arjuna, obtuseness of the mind and senses, disinclination to perform one’s obligatory duties, frivolity and stupor all these appear.”
14/XIV. “When a man dies during the preponderance of Sattva, he obtains the stainless ethereal world (heaven etc.,) attained by men of noble deeds.”
15/XIV. “Dying when Rajas predominates, he is born among those attached to action; even so the man who has expired during the preponderance of Tamas is reborn in the species of stupid creatures, such as insects, and beasts etc.,”
16/XIV. “The reward of a righteous act, they say, is Sattvika and faultless (in the shape of joy, wisdom and dispassion etc.,); sorrow is declared to be the fruit of a Rajasika act and ignorance, the fruit of a Tamasika act.”
17/XIV. “Wisdom follows from Sattva, and greed, undoubtedly, from Rajas, likewise obstinate error, stupor and also ignorance follow from Tamas.”
18/XIV. “Those who abide in the quality of Sattva wend their way upwards; while those of a Rajasika disposition stay in the middle. And those of Tamasika temperament, enveloped as they are in the effects of Tamoguna sink down.”
19/XIV. “When the seer perceives no agent other than the three Gunas; and realise Me, the supreme Spirit standing entirely beyond these Gunas, he enters into My Being.”
20/XIV. “Having transcended the aforesaid three Gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, this soul attains supreme bliss.”
21/XIV. Arjuna said, “What are the marks of him who has risen above the three Gunas, and what is his conduct? And how, Lord, does he rise above the three Gunas?”
22/XIV. Sri Bhagavan said, “Arjuna, he who hates not light (which is born of Sattva) and activity (which is born of Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased.”
23/XIV. “He who, sitting like a witness is not disturbed by the Gunas and who knowing that the Gunas alone move among the Gunas, remains established in identity with God, and never falls off from that state.”
24/XIV. “He who is ever established in the Self, takes woe and joy alike, regards a clod of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, perceives the pleasant as well as the unpleasant in the same spirit, and views censure and praise alike.”
25/XIV. “He who is indifferent to honour and ignominy; is alike to the cause of a friend as well as to that of an enemy, and has renounced the senses of doership in all undertakings, is said to have risen above the three Gunas.”
26/XIV. “He too who constantly worships Me through the Yoga of exclusive devotion, - transcending these three Gunas, becomes eligible for attaining Brahma.”
27/XIV. “For, I am the ground of the imperishable Brahma, of immortality, of the eternal virtue and of unending immutable bliss.”
--- END OF CHAPTER - XIV ---
-- OM THATH SATH --
XV - Purushothama Yogam
1/XV. Sri Bhagavan said, “He who knows the pipal tree (in the form of creation) ; which is said to be imperishable with its roots in the Primeval Being (God), whose stem is represented by Brahma (the Creator), and whose leaves are the Vedas, is a knower of (the intention of) the Vedas.”
2/XV. “Fed by the three Gunas and having sense objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its action in the human body, are spread in all regions, higher as well as lower.”
3/XV. “The nature of this tree of creation does not on mature thought turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree, which is most firmly rooted, with the formidable axe of dispassion.”
4/XV. “Thereafter a man should diligently seek for that supreme state, viz., God, having attained to which they return no more to this world; and having fully resolved that he stand dedicated to that primeval Being (God Narayana) Himself, from whom the flow of this beginning-less creation has progressed, he should dwell and meditate on Him.”
5/XV. “Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain, reach that supreme immortal state.”
6/XV. “Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode.”
7/XV. “The eternal Jivatma in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakrti.”
8/XV. “Even as the wind wafts scents from their seats, so too the Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires.”
9/XV. “It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, Jivatma enjoys the objects of senses.”
10/XV. “The ignorant know not the soul departing from or dwelling in the body, or enjoying the objects of senses i.e., even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize it.”
11/XV. “Striving Yogis too are able to realise this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours.”
12/XV. “The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine.”
13/XV. “And permeating the soil, it is I who support all creatures by My vital power; and becoming the nectarine moon, I nourish all plants.”
14/XV. “Taking the form of fire lidged in the body of all creatures and united with the Prana (in-going) and Apana (outgoing) breaths, it is I who consume the four kinds of food.”
15/XV. “It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too.”
16/XV. “The perishable and the imperishable too these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the jivatma or the embodied soul is called imperishable.”
17/XV. “The Supreme Person is yet other than these, who having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the supreme Spirit.”
18/XV. “Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, hence I am known as the Purusottama in the world as well as in the Vedas.”
19/XV. “Arjuna, the wise man who thus realizes Me as the Supreme Person, knowing all, he constantly worship Me (the all-pervading Lord) with his whole being.”
20/XV. “Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.”
2/XV. “Fed by the three Gunas and having sense objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its action in the human body, are spread in all regions, higher as well as lower.”
3/XV. “The nature of this tree of creation does not on mature thought turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, felling this Pipal tree, which is most firmly rooted, with the formidable axe of dispassion.”
4/XV. “Thereafter a man should diligently seek for that supreme state, viz., God, having attained to which they return no more to this world; and having fully resolved that he stand dedicated to that primeval Being (God Narayana) Himself, from whom the flow of this beginning-less creation has progressed, he should dwell and meditate on Him.”
5/XV. “Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in eternal union with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain, reach that supreme immortal state.”
6/XV. “Neither the sun nor the moon nor even fire can illumine that supreme self-effulgent state, attaining to which they never return to this world. That is My supreme Abode.”
7/XV. “The eternal Jivatma in this body is a particle of My own being; and it is that alone which draws round itself the mind and the five senses, which rest in Prakrti.”
8/XV. “Even as the wind wafts scents from their seats, so too the Jivatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires.”
9/XV. “It is while dwelling in the senses of hearing, sight, touch, taste and smell, as well as in the mind, Jivatma enjoys the objects of senses.”
10/XV. “The ignorant know not the soul departing from or dwelling in the body, or enjoying the objects of senses i.e., even when it is connected with the three Gunas; only those endowed with the eye of wisdom are able to realize it.”
11/XV. “Striving Yogis too are able to realise this Self enshrined in their heart. The ignorant; however, whose heart has not been purified, know not this Self in spite of their best endeavours.”
12/XV. “The light in the sun, that illumines the entire solar world, and that which shines in the moon and that too which shines in the fire, know that light to be Mine.”
13/XV. “And permeating the soil, it is I who support all creatures by My vital power; and becoming the nectarine moon, I nourish all plants.”
14/XV. “Taking the form of fire lidged in the body of all creatures and united with the Prana (in-going) and Apana (outgoing) breaths, it is I who consume the four kinds of food.”
15/XV. “It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too.”
16/XV. “The perishable and the imperishable too these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the jivatma or the embodied soul is called imperishable.”
17/XV. “The Supreme Person is yet other than these, who having entered all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the supreme Spirit.”
18/XV. “Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, hence I am known as the Purusottama in the world as well as in the Vedas.”
19/XV. “Arjuna, the wise man who thus realizes Me as the Supreme Person, knowing all, he constantly worship Me (the all-pervading Lord) with his whole being.”
20/XV. “Arjuna, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished.”
--- END OF CHAPTER - XV ---
-- OM THATH SATH --
XVI - Deiva Asura Sambath Vibaga Yogam
1/XVI. “Absolute fearlessness, perfect purity of mind; constant fixity in the Yoga of meditatin for the sake of Self-Realization, and even so charity in its Sattvika form, control of the senses worship god and other deities as well as of one’s elders including the performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties, study and teaching of the Vedas and other sacred books as well as the chanting of God’s names and praises, suffering hardships for the discharge of one’s sacred obligations and straightness of mind as well as of the body and senses;”
2/XVI. “Non-violence in the thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing against the scriptures or usage, and abstaining from frivolous pursuits;”
3/XVI. “Sublimity, forbearance, fortitude, external purity, bearing enmity to none and absence of self-esteem – these are the marks of him, who is born with the divine gifts Arjuna.”
4/XVI. “Hypocrisy, arrogance and pride, and anger, sternness and ignorance too, - these are marks of him, who is born with demoniac properties.”
5/XVI. “The divine gift has been recognized as conducive to liberation, and the demoniac gift as conducive to bondage; Grieve not, Arjuna; for you are born with the divine endowment.”
6/XVI. “There are only two types of men in this world, Arjuna, - the one possessing a divine nature and the other possessing a demoniac disposition. Of these, the type possessing a divine nature has been dealt with at length; now hear in detail from Me about the type possessing demoniac disposition.”
7/XVI. “Men possessing a demoniac disposition know not what is right activity and what is right abstinence from activity. Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness.”
8/XVI. “Men possessing a demoniac disposition say this world is without any foundation, absolutely unreal and godless, brought forth by mutual union of the male and female and hence conceived in lust; what else than this?”
9/XVI. “Clinging to this false view these slow-witted men of a vile disposition and terrible deeds, these enemies of mankind; prove equal only to the destruction of the universe.”
10/XVI. “Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in this world, full of hypocrisy, pride and arrogance.”
11/XVI. “Giving themselves up to innumerable cares ending only with death, they remain devoted to the enjoyment of sensuous pleasures and are positive in their belief that this is the highest limit of joy.”
12/XVI. “Held in bondage by hundreds of ties of expectation and wholly giving themselves up to lust and anger, they strive to amass by unfair means hoards of money and other objects for the enjoyment of sensuous pleasures.”
13/XVI. “They say to themselves, This much has been secured by me today and now I shall realize this ambition. So much wealth is already with me and yet again this shall be mine.”
14/XVI. “That enemy has been slain by me and I shall kill those others too. I am the Lord of all, the enjoyer of all power; I am endowed with all supernatural powers, and am mighty and happy.”
15,16/XVI. “I am wealthy and own a large family; who else is like unto me? I will sacrifice to gods, I will give alms, I will make merry. Thus blinded by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind be wildered by numerous thoughts, these men of a devilish disposition fall into the foulest hell.”
17/XVI. “Intoxicated by wealth and honour, those self-conceited and haughty men worship God through nominal sacrifices for ostentation without following the sacred rituals.”
18/XVI. “Given over to egotism, brute force, arrogance, lust and anger etc. and culminating others, they hate Me (the inner controller of all) dwelling in their own bodies as well as in those of others.”
19/XVI. “These haters, sinful, cruel and vilest among men, I cast again and again into demoniacal wombs in this world.”
20/XVI. “Failing to reach Me, Arjun, these stupid souls are born life after life in demoniac wombs and then verily sink down to a still lower plane.”
21/XVI. “Desire, anger and greed – this triple gate of hell brings about the ruination of the soul. Therefore, one should, avoid all these three.”
22/XVI. “Freed from these three gates of hell, man works his own salvation and thereby attains the supreme goal ie., God.”
23/XVI. “Having cast aside the injunctions of the scriptures, he who acts in an arbitrary way according to his own sweet will neither attains perfection nor the supreme goal nor even happiness.”
2/XVI. “Non-violence in the thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doership in respect of actions, quietude or composure of mind, abstaining from malicious gossip compassion towards all creatures, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing against the scriptures or usage, and abstaining from frivolous pursuits;”
3/XVI. “Sublimity, forbearance, fortitude, external purity, bearing enmity to none and absence of self-esteem – these are the marks of him, who is born with the divine gifts Arjuna.”
4/XVI. “Hypocrisy, arrogance and pride, and anger, sternness and ignorance too, - these are marks of him, who is born with demoniac properties.”
5/XVI. “The divine gift has been recognized as conducive to liberation, and the demoniac gift as conducive to bondage; Grieve not, Arjuna; for you are born with the divine endowment.”
6/XVI. “There are only two types of men in this world, Arjuna, - the one possessing a divine nature and the other possessing a demoniac disposition. Of these, the type possessing a divine nature has been dealt with at length; now hear in detail from Me about the type possessing demoniac disposition.”
7/XVI. “Men possessing a demoniac disposition know not what is right activity and what is right abstinence from activity. Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness.”
8/XVI. “Men possessing a demoniac disposition say this world is without any foundation, absolutely unreal and godless, brought forth by mutual union of the male and female and hence conceived in lust; what else than this?”
9/XVI. “Clinging to this false view these slow-witted men of a vile disposition and terrible deeds, these enemies of mankind; prove equal only to the destruction of the universe.”
10/XVI. “Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in this world, full of hypocrisy, pride and arrogance.”
11/XVI. “Giving themselves up to innumerable cares ending only with death, they remain devoted to the enjoyment of sensuous pleasures and are positive in their belief that this is the highest limit of joy.”
12/XVI. “Held in bondage by hundreds of ties of expectation and wholly giving themselves up to lust and anger, they strive to amass by unfair means hoards of money and other objects for the enjoyment of sensuous pleasures.”
13/XVI. “They say to themselves, This much has been secured by me today and now I shall realize this ambition. So much wealth is already with me and yet again this shall be mine.”
14/XVI. “That enemy has been slain by me and I shall kill those others too. I am the Lord of all, the enjoyer of all power; I am endowed with all supernatural powers, and am mighty and happy.”
15,16/XVI. “I am wealthy and own a large family; who else is like unto me? I will sacrifice to gods, I will give alms, I will make merry. Thus blinded by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind be wildered by numerous thoughts, these men of a devilish disposition fall into the foulest hell.”
17/XVI. “Intoxicated by wealth and honour, those self-conceited and haughty men worship God through nominal sacrifices for ostentation without following the sacred rituals.”
18/XVI. “Given over to egotism, brute force, arrogance, lust and anger etc. and culminating others, they hate Me (the inner controller of all) dwelling in their own bodies as well as in those of others.”
19/XVI. “These haters, sinful, cruel and vilest among men, I cast again and again into demoniacal wombs in this world.”
20/XVI. “Failing to reach Me, Arjun, these stupid souls are born life after life in demoniac wombs and then verily sink down to a still lower plane.”
21/XVI. “Desire, anger and greed – this triple gate of hell brings about the ruination of the soul. Therefore, one should, avoid all these three.”
22/XVI. “Freed from these three gates of hell, man works his own salvation and thereby attains the supreme goal ie., God.”
23/XVI. “Having cast aside the injunctions of the scriptures, he who acts in an arbitrary way according to his own sweet will neither attains perfection nor the supreme goal nor even happiness.”
24.XVI. “Therefore, the scripture alone is your guide in determining what should be done and what should not be done. Knowing this, you ought to perform only such action as is ordained by the scriptures.”
--- END OF CHAPTER - XVI ---
-- OM THATH SATH --
XVII - Shrathdhathraya Vibaga Yogam
1/XVII. Arjuna said, “Those who endowed with faith, worship gods and others casting aside the injunctions of the scriptures, where do they stand, Krshna, - in Sattva, Rajas or Tamas?”
2/XVII. Sri Bhagavan said, “that untutored innate faith of men is of three kinds – Sattvika and Rajasika and Tamasika. Hear of it from Me.”
3/XVII. “The faith of all men conforms to their mental constitution, Arjuna, This man consists of faith; whatever the nature of his faith, he is verily that.”
4/XVII. “Men of a Sattvika disposition worship gods; those of Rajasika temperament worship demigods and demons; while others, who are men of a Tamasika disposition, worship the spirits of the dead and groups of ghosts.”
5/XVII. “Men who practise dire penance of an arbitrary type not sanctioned by the scriptures, and who are full of hypocrisy and egotism and are obseseed with desire, attachment and pride of power;”
6/XVII. “And who emaciate the elements constituting their body as well as Me, the supreme Spirit, dwilling in their heart, - know these senseless people to have a demoniac disposition.”
7/XVII. “Food also, which is agreeable to different men according to their innate disposition, is of three Kinds. And likewise sacrifice, penance and charity too are of three kinds each; hear their distinction as follows.”
8/XVII. “Foods which promote longevity, intelligence, vigour, health, happiness and cheerfulness, and which are sweet, bland, substantial and naturally agreeable, are dear to the Sattvika type of men.”
9/XVII. “Foods which are bitter, acid, salty, overhot, pungent, dry and burning, and which cause suffering, grief and sickness, are dear to the Rajasika type of men.”
10/XVII. “Food which is half-cooked or half-ripe, insipid, putrid, stale and polluted, and which is impure too, is dear to men a Tamasika disposition.”
11/XVII. “The sacrifice which is offered, as ordained by scriptural injunctions, by men who expect no return and who belive that such sacrifices must be performed, is Satvika in character.”
12/XVII. “Thar sacrifice; however, which is offered for the sake of mere show or even with an eye to its fruit, know it to be Rajasika Arjuna.”
13/XVII. “A sacrifice which has no respect for scriptural injunctions, in which no food is offered, and no sacrificial fees are paid, which is without sacred chant and devoid of faith, is said to be Tamasika.”
14/XVII. “Worship of gods, the Brahmanas, one’s elders and wise men, purity, straightness, continence and harmlessness – this is called bodily penance.”
15/XVII. “Words which cause no annoyance to others and are truthful, agreeable and wholesome, as well as the study of the Vedas and other Sastras and the practice of repetition of the Divine Name – this is known as the austerity of speech.”
16/XVII. “Cheerfulness of mind, placidity, habit of contemplation on God, control of the mind and perfect purity of inner feeling – all this is called austerity of the mind.”
17/XVII. “This threefold penance performed with supreme faith by Yogis expecting no return is called Satvika.”
18/XVII. “The penance which is performed for the sake of renown, honour and worship as well as for any other selfish gain either in all sincerity or by way of ostentation, and yields an uncertain and momentary fruit, has been spoken of here as Rajasika.”
19/XVII. “Austerity which is practised through perversity and is accompanied with self-mortification or is intended to harm others, such austerity has been declared as Tamasika.”
20/XVII. “A gift which is bestowed with a sense of duty on one who is no benefactor when a fit place, suitable time and a deserving person are available, that gift has been pronounced as Satvika.”
21/XVII. “A gift which is bestowed in a grudging spirit and with the object of getting a service in return or in the hope of obtaining a reward, is called Rajasika.”
22/XVII. “A gift which is made without good grace and in a disdainful spirit out of time and place and to undeserving persons, is said to be Tamasika.”
23/XVII. “OM, THATH and SATH – This has been declared as the threefold appellation of the Absolute, who is Truth, Consciousness and Bliss solidified. By That the Brahmanas and the Vedas as well as sacrifices were created at the cosmic dawn.”
24/XVII. “Therefore, acts of sacrifice, charity and austerity as enjoined by sacred precepts are always commenced by noble souls given to the recitation of Vedic chants with utterance of the divine name ‘OM’.”
25/XVII. “With the idea that all this belongs to God, who is denoted by the appellation THATH, acts of sacrifice and austerity as well as acts of charity of various kinds are performed by the seekers of blessedness expecting no return for them.”
26/XVII. “The name of God, SATH, is employed in the sense of truth and goodness. And the word SATH is also used in the sense of a praiseworthy act, Arjuna.”
27/XVII. “And steadfastness in sacrifice, austerity and charity is likewise spoken of as ‘SATH’, and action for the sake of God is verily termed as ‘SATH’.”
28/XVII. “Whatever done by unconcentration as acts of sacrifice, charity and austerity are always commenced as ‘ASATH’.”
--- END OF CHAPTER - XVII ---
-- OM THATH SATH --
XVIII - Moksha Sanyasa Yogam
1/XVIII. Arjuna said, “O mighty-armed Sri Krishna !!, O inner controller of all !!, O Slayer of Kesi !!, I wish to know severally the truth of Sanyasa and Tyaga.”
2/XVIII. Sri Bhagavan said, “Some sages understand Sanyasa as the giving up of all actions motivated by desire; and other thinkers declare that Tyaga consists in relinquishing the fruit of all actions.”
3/XVIII. “Some wise men declare that all actions contain a measure of evil, and are therefore worth giving up, while others say that acts of sacrifice, charity and penance are not worth shunning.”
4/XVIII. “Of Sanyasa and Tyaga, first hear My conclusion on the subject of Tyaga, Arjuna; for Tyaga, O tiger among men, has been declared to be of three kinds – Satvika, Rajasika and Tamasika.”
5/XVIII. “Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice, charity and penance – all these are purifiers of wise men.”
6/XVIII. “Hence these acts of sacrifice, charity and penance, and all other acts too, must be performed without attachment and hope of reward: this is My considered and supreme verdict, Arjuna.”
7/XVIII. “It is not advisable to abandon a prescribed duty. Its abandonment through ignorance has been declared as Tamasika. (But Prohibited acts and those that are motivated by desire should no doubt be given up).”
8/XVIII. “Should anyone give up his duties for fear of physical strain, thinking that all action is verily of the nature of discomfort, - practising such Rajasika form of renunciation, he reaps not the fruit renunciation.”
9/XVIII. “A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, that alone has been recognized as the Satvika form of renunciation.”
10/XVIII. “He who shrinks not from action which does not lasting happiness, nor gets attached to that which is conducive to blessedness, - imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation.”
11/XVIII. “Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man renunciation.”
12/XVIII. “Welcome, unwelcome and mixed-threefold, indeed, is the fruit that accrues hereafter from the actions of the unrenouncing. But there is none ever for those who have renounced.”
13/XVIII. “In the branch of learning known by the name of Sankhya, which prescribes means for neutralizing all action, these five factors have been mentioned as contributory to the accomplishment of all actions; know them from Me, Arjuna.”
14/XVIII. “The following are the factors operating towards the accomplishment of actions, viz., the seat of action and the agent, the organs of different kinds and the separate movements of divergent types; and the fifth is Daiva or destiny.”
15/XVIII. “These five are the contributory causes of whatever actions, right or wrong man performs with the mind, speech and body.”
16/XVIII. “Notwithstanding this, however, he who, having an impure mind, regards the absolute, taintless Salf alone as the doer, that man of perverse understanding does not view aright.”
17/XVIII. “He whose mind is free from the sense of doership, and whose reason is not tainted by worldly objects and activities, does not really slay, even having slaughtered all these creatures, nor is bound by sin.”
18/XVIII. “The knower, knowledge and the object of knowledge – these three motivate action. Even so the doer, the organs and activity – these are the three constituents of action.”
19/XVIII. “In the branch of knowledge dealing with the Gunas or modes of Prakrti, knowledge and action as well as the doer have been declared to be of three kinds according to the Guna which predominates in each; hear them too duly from Me.”
20/XVIII. “That by which man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge to be Sattvika.”
21/XVIII. “That, however, by which man cognize many existences of various kinds as apart from one another in all beings, know that knowledge to be Rajasika.”
22/XVIII. “Again, that knowledge which clings to one body as if it were the whole, and which is irrational, has no real object and is trivial, has been declared as Tamasika.”
23/XVIII. “That action which is ordained by the scriptures and is not accompanied by the sense of doership, and has been done without any partiality or prejudice by one who seeks no return, is called Sattvika.”
24/XVIII. ‘That action, however, which involves much strain and is performed by one who seeks enjoyments or by a man full of egotism, has been spoken of as Rajasika.”
25/XVIII. “That action which is undertaken through sheer ignorance, without counting the upshot, loss to oneself, injury to others and one’s own capacity, is declared as Tamasika.”
26/XVIII. “Free from attachment, unegoistic, endowed with firmness and vigour and unswayed by success and failure – such a doer is said to be Sattvika.”
27/XVIII. “The doer who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, and is affected by joy and sorrow, has been called Rajasika.”
28/XVIII. “Lacking piety and self-control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, down-hearted and procrastinating, such a doer is called Tamasika.”
29/XVIII. “Now hear Arjuna, the threefold division, based on the predominance of each Guna, of Buddhi and Dhrti also, which is being told by Me in full one by one.”
30/XVIII. “The intellect which correctly determines the paths of activity and renunciation, what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation, that intellect is Satvika.”
31/XVIII. “The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done, - that intellct is Rajasika.”
32/XVIII. “The intellect which imagines even Adharma to be Dharma, and sees all other things upside-down, - wrapped in ignorance, that intellect is Tamasika, Arjuna.”
33/XVIII. “The unwavering firmness by which man controls through the Yoga of meditation the functions of the mind, the vital airs and the senses – that firmness, Arjuna, is Satvika.”
34/XVIII. “The Dhrti, however, by which the man seeking a reward for his actions, clutches with extrame fondness virtues, earthly possessions and worldly enjoyments, - that Dhrti is Rajasika, Arjuna.”
35/XVIII. “The firmness by which an evil-minded person refuses to shake off, i.e., clings to sleep, fear, anxiety, sorrow and vanity as well, that firmness is Tamasika.”
36,37/XVIII. “Now hear from Me the threefold joy too. That is which the striver finds enjoyments through practice of adoration, meditation and service to God etc., and whereby he reaches the end of sorrow, - such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Satvika.”
38/XVIII. “The delight which follows from the contact of the senses with their objects is eventually poison-like, though appearing at first as nectar; hence it has been spoken of as Rajasika.”
39/XVIII. “That which stupefies the self during its enjoyments as well as in the end, - derived from sleep, indolence and obstinate error; such delight has been called Tamasika.”
40/XVIII. “There is no being on earth or in the middle region or even among the gods or anywhere else, which free from these three Gunas born of Prakrti.”
41/XVIII. “The duties of the Brahmanas, the Satriyas and the Vaisyas, as well as of the Sudras, have been divided according to their in born qualities, Arjuna.”
42/XVIII. “Subjugation of the mind and senses, enduring hardships for the discharge of one’s sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behaviour, belief in the Vedas and other scriptures, God and life after death etc., study and teaching of the Vedas and other scriptures and realization of the truth relating to God – all these constitute the natural duty of a Brahmana.”
43/XVIII. “Exhibition of valour, fearlessness, firmness, cleverness and steadiness in battle, bestowing gifts, and lordliness – all these constitute the natural duty of Satriyas.”
44/XVIII. “Agriculture, rearing of cows and honest exchange of merchandise – three constitute the natural duty of a Vaisya ( a member of the trading class). And service of the other classes in the natural duty even of a Sudra (a member of the labouring class).”
45/XVIII. “Keenly devoted to his own natural duty, man attains the highest perfection in the shape of God-realization. Hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation.”
46/XVIII. “Man attains the highest perfection by worshipping Him through his own natural duties from whom the tide of creation has streamed forth and by whom all this universe is pervaded.”
47/XVIII. “Better is one’s own duty, though devoid of merit, than the duty of another well-performed; for performing the duty ordained by his own nature man does not incur sin.”
48/XVIII. “Therefore, Arjuna, one should not abandon one’s innate duty, even though it may be tainted with blemish; for even as fire is enveloped in smoke, all undertakings are clouded with demerit.”
49/XVIII. “He whose intellect is unattached everywhere, whose thirst for enjoyments has altogether disappeared and who has subdued his mind, reaches through Sankhyayoga (the path of Knowledge) the consummation of actionlessness.”
50/XVIII. “Arjuna, know from Me only briefly the process through which man having attained actionlessness, which is the highest consummation of Jnanayoga ( the path of Knowledge) reaches Brahma.”
51,52,53/XVIII. “Endowed with an untarnished intellect and partaking of a light, Satvika and regulated diet, living in a lonely and undefiled place having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Satvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation having given up egotism, violence, arrogance, lust, anger and luxuries, devoid of the feeling of meum and tranquil of hear, - such a man becomes qualified for oneness with Brahma, who is Truth Consciousness and Bliss.”
54/XVIII. “Established in identity with Brahma (who in Truth, Consciousness and Bliss solidified); and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything. The same to all beings, such a Yogi attains supreme devotion to Me.”
55/XVIII. “Through that supreme devotion he comes to know Me in reality, what and how great I am; and thereby knowing Me in essence he forthwith enters into My being.”
56/XVIII. “The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions.”
57/XVIII. “Mentally resigning all your duties to Me, and taking recourse to Yoga in the form of even-mindedness, be solely devoted to Me and constantly give your mind to Me.”
58/XVIII. “With your mind thus given to Me, you shall tide over all difficulties by My grace. And if, from egotism, you will not listen, you will be lost.”
59/XVIII. “If taking your stand on egotism, you think, “I will not fight”, vain is this resolve of yours; nature will drive you to the act.”
60/XVIII. “That action too which you are not willing to undertake through ignorance, - bound by your own duty born of your nature, you will helplessly perform.”
61/XVIII. “Arjuna, God abides in the heart of all creatures, causing them to revolve according to their karma by His illusive power, seated as those beings are in the vehicle of the body.”
62/XVIII. “Take shelter in Him alone, with all your being, Arjuna. By His mere grace you shall attain supreme peace and the eternal state.”
63/XVIII. “Thus has this wisdom, more secret than secrecy itself, been imparted to you by Me. Fully pondering it, do as you like.”
64/XVIII. “Hear, again, My supremely secret word, the most esoteric of all truths. You are extremely dear to Me; therefore, I shall offer you this salutary advice.”
65/XVIII. “Give your mind to Me, be devoted to Me, worship Me and bow to Me. Doing so you will come to Me alone, I truly promise you; for you are exceptionally dear to Me.”
66/XVIII. “Resinging all your duties to Me, the all powerful and all-supporting Lord, take refuge in Me alone. I shall absolve you of all sins, worry not.”
67/XVIII. “This secret gospel of the Gita should never be imparted to a man who lacks penance, nor to him who is wanting in devotion, nor even to him who lends not a willing ear; and in no case to him who finds fault with Me.”
68/XVIII. “He who, offering the highest love to Me, preaches the most profound gospel of the Gita among My devotees, shall come to Me alone; there is no doubt about it.”
69/XVIII. “Among men there is none who does Me a more loving service than he; nor shall anyone be dearer to Me on the entire globe than he.”
70/XVIII. “Whosoever studies this sacred dialogue of ours in the form of the Gita, by him too shall I be worshipped through wisdom-sacrifice; such is My mind.”
71/XVIII. “The man who hears the holy Gita with reverence and in an uncarping spirit, - liberated from sin, he too shall reach the happy worlds of the virtuous.”
72/XVIII. “Have you heard this gospel of the Gita with one-pointed mind, Arjuna? And has your delusion born of ignorance melted away, O conquere of riches. !!”
73/XVIII. Arjuna said, “Krishna, by Your grace my delusion has fled and wisdom has been gained by me. I stand shorn of all doubts. I will do your bidding.”
74/XVIII. Sanjaya said, “Thus I heard the mysterious and thrilling conversation between Sri Krishna and the high-souled Arjuna, son of Kunti.”
75/XVIII. “Having been blessed with the divine vision by the grace of Sri Vyasa, I heard this supremely esoteric gospel from the Lord of Yoga, Sri Krishna Himself, imparting it to Arjuna before my very eyes.”
76/XVIII. “Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krishna and Arjuna, O King! I rejoice again and yet again.”
77/XVIII. “Remembering also, again and again, that most wonderful Form of Sri Krishna, great is my wonder and I rejoice over and over again.”
78/XVIII. “Wherever there is Bhagavan Sri Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of the Gandiva bow, goodness, victory, glory and unfailing righteousness are there: such is my conviction.”
-- OM THATH SATH --
Subscribe to:
Posts (Atom)