Foreword
Preface
About Author
Chapter Index
- Despondency of
Arjuna.
- Sankhya and
Yoga
- Karmayoga
- Sankhyayoga
- Renunciation
- Dhyanayoga
- Wisdom and
Knowledge
- The Imperishable
Brahman
- The Esoteric
Knowledge
- Divine
Manifestations
- The Universal
Form
- Bhaktiyoga
- The Field andKnower of
the Field
- The Three
Qualities
- The Supreme
Person
- The Divine and
Demoniacal Natures
- Three Kinds of
Faith
- Release
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Chapter Ninth
Kindly pay attention to me; then you will become
deserving of great bliss. I promise this, please give heed. I do not speak
this out of pride, but I am entreating you out of affection in this
audience of all-knowing persons to listen to me. Since I have rich parents
like you, I am assured of the fulfillment of all my fond wishes and
desires. The arbors of bliss are blooming through the coolness shed by
your glances and tired that I am, I am resting under full-grown cool shade
of your grace. O saints, you are a pool of nectar-like happiness, from
which we receive moisture of your grace, as we desire. If I feel shy of
entreating you, how shall I get peace of mind (1-5)? When the child begins
to lisp or walk with a limping gate, the mother admires it and become
delighted. I am soliciting your favor with great ardor, so that I can
receive the affection of holy men like you. Compared to my ability to
speak, listeners are all - knowing. It is like teaching a child of the
Goddess of learning to write on a slate. How can the glow-worm, however
big, show itself off before the sun? What dishes can you serve along with
nectar? Who will fan the moon to keep her cool or sing before the
unmanifested sound or adorn the ornaments (6-10)? What should the
fragrance smell, where should the sea bathe, and where can the akasha
find shelter with its big expanse? Who has got the eloquence, which
will arrest your attention, and make you say with joy 'What a fine
discourse! But can one not wave the wick light before the sun, which
illumines the world, or offer a handful of water as an oblation to the
sea? O saints poor that I am, I offer my homage of words to you, who are
images of Lord Shankara and request you to accept them as nirgudi
leaves. When the child picks up food from its father's dish to feed
him, the father willingly moves his mouth forward to have it from its hand
(11-15). If I, therefore, take a little liberty with you out of childlike
innocence, I hope you will bear it willingly out of affection. Since you
bear me great affection and have accepted me as one of you, you will not
feel the burden of my intimacy. When the calf pulls at the udder of its
mother, the cow releases more milk, just so love gets and impetus from the
anger of a beloved person.
Since I know that I have awakened your dormant grace by my childish
prattle, I am emboldened to explain the Gita to you. Else has anyone been
able to ripen moonlight under pressure, to give speed to the wind, or to
cover up the sky (16-20)? As water cannot be diluted or butter churned, so
my discourse feels shy of interpreting the Gita and turns back. What
ability has I to explain in the local language the meaning of the Gita,
which has eluded the words and baffled the Vedas? But I have made bold to
do this in the hope that I shall endear myself to you by this courageous
act. Now fulfil my desire by giving your attention, which cools like the
moonlight and enlivens one like nectar. If your glance showers its grace
upon me, then my intellect will reap an abundant harvest of the meaning of
the Gita. But if you are indifferent, it will wither away the sprout of my
knowledge (21-25). Please bear in mind that if you feed my eloquence with
your attention, then my words will be able to bear the burden of
explaining the doctrines of the Gita. Meaning will wait for the words to
come out to leave its impress and intellect will flower into meaningful
interpretation of the Gita. If there is perfect accord between the speaker
and the audience, the mind becomes overfull with sentiments, and if the
listeners do not pay attention, the sentiments get dried up. The moonstone
oozes only with its contact with the moonlight; so the speaker cannot
prove his worth without an audience. Does the cooked rice need to entreat
the eater to relish it or must the puppets implore the thread-puller to
make them dance (26-30)? The puppeteer makes them dance not for their
sake, but to show his skill. But why should I bother about this? Then the
Guru said, "Why do you say all this? We can read your thoughts. Now
continue the story". Then Jnanadeva, the disciple of Nivritti, said with
pleasure. And enthusiasm, "As you wish, My Master; I shall tell you what
Lord Krishna said, please listen.
The blessed Lord said:
- To you unavailing, I shall declare this most profound wisdom,
together with knowledge, knowing which you shall be freed from evil.
O Arjuna, I am going to tell you now the seed of
wisdom, which is the innermost secret of my heart. You wonder why I
should open my heart before you and tell you all this (31-35), then
listen, O wise one, you are the very image of faith, and will not
disregard what I have to tell you. Therefore, I do not mind revealing to
you the secret and saying what I ought not to say; but I feel that I
should convey to your mind what is in my heart. O Partha the teat does
not taste the milk which is concealed in it; it only satisfied the calf
which wants to drink it with a single-minded love. If the seed is sown
in a properly ploughed land, can you say that it is completely lost? So
one should freely tell one's secret to a person who has a pure mind and
refined intellect, who does not cavil at others and is solely devoted to
me (36-40). There is not one else, who possesses these virtues so well
as yourself; and, therefore, I feel that I should not withhold this
secret from you. Now you must be fed up with this constant talk of
secret; so I shall disclose to you this wisdom along with empirical
knowledge. If genuine and counterfeit coins are mixed together, they can
be determined by the application of appropriate tests. Just as a swan
can separate the milk and water with its beak, so I shall distinguish
between self-knowledge and phenomenal knowledge. Even as the husk is
separated by a strong wind, piling a heap of grain on the ground
(41-45), so this wisdom, equating mortal life with the world of name and
form leads the spiritual aspirant to the state of liberation.
- This is the royal wisdom, the royal mystery, the best and most
purifying, capable of direct perception, conforming to duty, very easy
to practice and undecaying.
This wisdom has achieved the highest status among
knowledge, and is the sovereign among all secrets, the purest of all
pure things. It is the basis of righteousness; the best among the best
and it leaves no scope for further rebirth. It is ever present in the
heart of every one and comes to him easily as soon as he hears it from
the mouth of the spiritual teacher. One can attain this wisdom by easy
steps, and when it is attained, all experience comes to an end (46-50).
Its realization, which is easy to achieve even on this shore of life,
fills the heart with great happiness. Another characteristic of this
wisdom is that once it is attained, it is not lost, and even if one
experiences it, it does not diminish or wilt. If you reason it out and
raising a doubt ask, "how has such an entity been ignored by the people?
How is it that those who do not hesitate to jump into fire to earn
interest at one percent per menses on their investment, have been
negligent, easily attainable and is in accord with one's duty and
conducive to liberation (51-55). If this is so full of bliss, how is it
that people have overlooked it?" If such a doubt enters your mind, do
not entertain it.
- Men lacking in faith in this way of knowledge, O scorcher of foes,
return to the path of the mortal world without attaining to me.
O Arjuna, the udder of the cow contains milk, pure and
tasty; but don't the ticks ignore it and drink pure blood? The
lotus-root and the frog live at the same place, but the bee enjoys its
pollen, while the frog is left with mud. An unlucky person may have is
his mouse chests full of good coins unknown to him, but he lives a life
of penury. Likewise, though I, the fountain of bliss, abide in him, a
person deluded by the sense-object hankers after them (56-60). This is
like running after a mirage after spitting out nectar, or like throwing
away the philosopher's stone after finding a shell. Thus in the hurry
and scurry of egoistic activity, these wretches do not reach me and roll
in pain on the banks of birth and death. If you ask me that I am, I am
like the sun always facing you, but I do not share his deficiency of
being visible and invisible at times.
- All this world is pervaded by Me in My unmanifest form; all beings
exist in Me, but I do not exist in them.
As regards my expansion, am I not this whole universe?
Just as when the milk coagulates, it becomes curds, or the seed is
transformed into the tree or the gold into ornaments, so this whole
universe is nothing but my expanse (61-65). When my unmanifest nature
becomes frozen, it takes the form of the universe, and thus I, who am
unmanifest, have expanded into these three worlds. All beings from the
great principle to the bodies appear on me as foam appears on water. But
o Arjuna, there is not water in that foam nor do we see the manifold
objects of the dream after waking. So even though these beings appear in
me, I am not in them. I have already given you this elucidation before
(VII. 12). But let us stop here, as I do not wish to repeat what I have
said before; but I want you to have an insight into my essential nature
(66-70).
- Nor do beings dwell in me; behold my divine yoga. Though I do not
exist in them, I give them being and sustain them,
If you wish to see, without misconception, my reran
nature beyond the prakriti, you will realize that the statement
that the being are in me is false; because I am all this. because in the
twilight of the divine will, the mind's eye becomes dim, and in that dim
light although I am one, I appear to be different beings. When the dim
light of that will comes to an end I appear in my true nature, as the
garland, which appeared like the serpent, is seen in its true form. Else
do the pitcher, pot etc. happen of their own accord? They are really
fashioned by the intellect of the potter or are their mines of waves in
the water of the sea? Is it not truly the work of the wind which blows
on the water? So also are there bundles of cloth contained in the bales
of cotton? The cotton has itself become cloth in the eyes of its wearer.
When gold is turned into ornaments, it is not destroyed; it assumes the
form of ornaments in the eyes of their user. The echo of the sound that
we hear or the reflection in the mirror that we see is that of a real
object that exists. So when a person superimposes the beings on my pure
nature this superimposition is entirely due to a misconception born of
Maya. When this misconception ceases, the superimposition comes to an
end, and then my pure nature without form remains (76-80). Just as a
giddy person thinks that the surrounding objects are revolving around
him, so the beings appear as superimposition's on my indivisible nature.
When this misconception ceases, no one can imagine even in a dream, that
I exist in the beings or that the beings esist in Me. So to say that I
support the beings or that I exist in the beings is like the raving of a
person suffering from delirious fever. Thus it is the misconception of
an unreal being that makes one think that I am the core of this universe
or the support of the beings Just as one sees the non existent mirage
due to the sun's rays, he thinks that I exist in the beings and the
beings exist in Me. But even as the sun and his light are one and the
same, so I do not exist apart from the beings. Do you see, O Arjuna,
this My divine power? Tell me, do you see any distinction between Me and
the beings? Thus the world is not really different from Me, and so do
not ever think that I am different from them.
- Nor do these works of creation bind Me, O Arjuna, since I remain
like one indifferent, detached from these actions.
Just as a mound of salt cannot stop a rushing mass or
river water, so even if the works of creation ultimately merge in me,
they do not blind me. How can a cage of smoke stop a blast of wind or
darkness enters the sun's disc (121-125). If a torrential rain could
drench things in the bosom of a mountain, then actions of
prakriti, I remain indifferent, not doing anything or making
others do it. just as a lamp kipt in the house does not know who is
doing what in the house, but is a mere witness to the work which goes on
in the house, so although I remain in the beings, I am unconcerned about
their works. in how many ways can I elucidate the same thing again and
again? But, o Arjuna, keep this in mind (126-130).
- With me presiding over her, prakriti begets the moving and
stationary things; for this reason, o son of Kunti, the world
revolves.
Just as the sun in merely the instrumental cause of the
world's affairs, so I am, O Arjuna, the cause of creation of the world.
Since under my superintendence the prakriti creates this world, I
am said to be the cause of it. Now if you look at my divine yoga in the
light of this knowledge, you will know that neither I am in neither
these beings, nor they in me. I am disclosing to you this secret of
mine, which you should experience in your heart, by shutting the doors
of the senses (131-135). Unless you know this secret, you will not
realize my real nature like grain in a heap of husk. people think that
they can understand me with the aid of reasoning, but can the earth
become soft with the water of a mirage? The moon's reflection appears to
be caught in a fisherman's net in the sea, but when the net is brought
to the shore and shaken, where is the reflection? So some persons, on
the strength of the words and utterances, pretend that they have
attained self-realization; but when they are put to the test, they
realize that they have not attained it nor are they likely to attain it
in future.
- Fools scoff at me who have taken the human form, not knowing my
higher nature as the great lord of beings does.
In short, if you are afraid of life and really fond of
me, then you should keep this conclusion in your mind (136-140). To one
who suffers from jaundice, the moonlight appears to be yellow; so people
see defect in my pure nature. To one who has a bad mouth due to fever,
even milk taste bitter. in the same way people think me to be human,
although I am divine. Therefore, O Arjuna, I am repeatedly telling you
not to forget this secret. There is no point in seeing me with the gross
physical eyes, he does not see the real me at all, just as one does not
become immortal by drinking nectar in a dream. Since the deluded persons
know me with their physical eyes their imperfect knowledge comes in the
way of true knowledge (141-145), in the same way as the swan who,
thinking the reflections of stars in water as gems, jumps to pick them
up and dashing against a rock dies. What use is it to run after a mirage
thinking it to be river Ganga or to resort to a babul tree thinking it
to be the wish-yielding tree or to pick up a poisonous serpent thinking
it to be a necklace of emeralds or to gather flints thinking them to be
diamonds, or to collect live coals thinking them to be hidden treasure,
or for a lion to jump into the well, thinking his own reflection in the
water to be another lion? Thus those who, thinking me to be human,
become absorbed in worldly life with great resolve, have caught hold of
the moon's reflection instead of the noon (146-150). Their resolve is
worthless like that of a person who drinks gruel instead of nectar and
expects to become immortal. So how can they know my truly imperishable
nature, if they think me to possess a gross perishable form? How can a
person reach the shore of the Western Sea by going? O great warrior, how
can a person recover grain by pounding bran ? How can one come to know
me by knowing this ever-chaining world? Can one quench his thirst by
drinking the foam of water? But because their mind is deluded, they
think me human and attribute to me birth and work which do not at all
affect me (151-155).
Although I am without name, actionless and without
body, they ascribe to me name, actions and physical activities. To me
who am devoid of form, limiting adjuncts and injunction, they attribute
to me form, offer me worship and perform ceremonial rites. Although I am
devoid oc caste and qualities and without legs and hands they ascribe to
me caste, qualities, legs and hands. Though I am limitless and all -
pervading, they attribute limitations and location to me. Just as a man
in sleep dreams of a forest, he sees me as having ears, eyes, lineage
and form although I never had any of them (156-160). Although I am
unmanifest, desireless and self-contented, they imagine in me
manifestation, desires and contentment. Though I am without clothes and
ornaments, they dress me in clothes and ornaments; and they try to
discover my origin, although I am the source of all. Though I am
self-established, they make images of me, and though I am self-existent,
they consecrate my idol, and though I am eternal, I am subjected to
invocation and immersion. Although I am self-evident and formless, they
conceive me as having childhood, youth and old age. although I am
non-dual, they attribute duality to me, and they think me to be the
agent and experience, though I am not so (161-165). Though I have no
family, they conceive of my family and describe it and though I am
eternal, they imagine that I have died and grieve over it. They conceive
me, who abide in the heart of all, as somebody's friend or enemy, though
I am full of bliss, they think me desirous of pleasures; and though I am
everywhere, they think that I reside in one place. Though I am the self
of the animate and inanimate world, they tell everyone that I show
partiality to some and destroy other in anger. in fact they ascribe to
me all human attributes and so possess country knowledge about me. they
worship an idol, thinking that to be myself, and when it is broken,
throw it away without remorse (166-170). In many ways they conceive me
to be of human form and because of this they remain ignorant about my
real nature.
- With vain hopes, with vain works and with vain knowledge and without
sense; they take to delusive natures of fiends and demons.
Because of this misconception which they have about me,
their birth is in vain like clouds outside or the rainy season, or like
the waves of the mirage, fit to be seen only from a distance, or like a
horseman made of clay, like magical ornaments or like the empty space in
an imaginary city in the sky or like the silk-cotton tree, which is
fruitless and hollow though full-grown, or like the neck-nipple of a
she-goat. Vain is the life and work of such a fool, like the fruit of
the silk-cotton tree, which no one gives or takes (171-175). Then
whatever knowledge they acquire is like the coconuts cut by monkeys or
like a pearl in the hand of a blind man. Their scriptures are as
uselessness weapons in the hands of maidens, or like the mystical
letters of a mantra told to an impure person. Hence whatever they
know or whatever they do, o Arjuna, becomes worthless as they lack true
knowledge. They have come under the sway of the demoness in the form of
tamas, which destroys their good intelligence and discriminating
knowledge. As they have fallen in the mouth of the tamas demoness, their
minds split into smithereens (176-180). The murderous tongue of this
demoness, licking the lips and extending upto the ears, wallows in the
saliva of hope and it chew constantly the meatballs of discontent. This
demoness roams intoxicated in the valley of heedlessness. Her teeth in
the form of hatred crushes knowledge and she envelops the intelligence
as the water-jar-covered sage Agastya. Those who fall a prey to this
demoniacal disposition sink in the pool in the form of mental delusion.
in this way those who fall in the pit of tamas do not get the
helping hand of knowledge and they go one know not where (181-185). But
why this useless talk about these fools? It will only tire out speech
and lead up nowhere. When the lord said this, Arjuna readily assented.
the lord said "now listen to the story of the devotees, in which speech
finds rest".
- But the great souls, O Partha, who partake of divine nature, worship
me with undivided attain, regarding me as the immutable source of
beings.
I dwell in the pure heart (or a devote) like an ascetic
at a holy place. Dispassion does not leave him even in sleep.
Righteousness regains in his good thoughts and desires and his mind
always nourishes discriminating knowledge. Bathing in the river of
knowledge, he has attained perfection and he looks like the foliage on
the tree of ever-lasting peace (186-190), or the blossoms of the supreme
spirit, or a pillar in the pavilion of fortitude, or an overfull jar
dipped in the ocean of bliss. He has attained such ecstasy of devotion
that he turns always from liberation and his natural conduct is full of
morality. All his senses are filled with perfect peace and his mind has,
as it were, wrapped up by my all-pervading being. Such high-soulless
persons, possessed of divine endowment, fully comprehend my divine
nature, and they worship me with great devotional love, without being
touched by any sense of duality (191-195). O Arjuna, thus becoming one
with me, they serve me, I shall tell you the novelty of their devotion,
please listen.
- These devotees dance in ecstasy while singing my praise, making all
acts of expiation superfluous, as in them no trace of sin is left.
In the case of such devotees, control of the senses and
mind become redundant, the holy places become desolate, and the
activities of the hell come to stop. Self-control does not know whom to
control, self-restraint does not know whom to restrain and the holy
waters do not find even a trace of sin to cleanse. Thus by loudly
singing my name, my devotes heal the miseries of all beings and make the
whole world resound with bliss (196-200). They give light without dawn,
eternal life without nectar and God's vision without yogic practice.
they do not discriminate between the prince and the pauper or the high
and the low, and they open the kingdom of heaven to all creatures. one
rarely goes to vaikuntha, but by flooding the world with God's name,
these devotees have made this world a veritable Vaikuntha (abode of Lord
Vishnu). The sun shines bright, but has the defect that he sets; the
moon is full at times, but my devotees are always perfect. The clouds
are generous but they too become empty, so their simile is not apt. My
devotees are without doubt like the merciful lord Shiva (201-205).
People have to serve me in thousand births to be able to utter my name
even once; but my name dances on their tongue to their great joy. I am,
therefore, not to be found in Vaikuntha or in the sun's disc; I even
pass the minds of those who practice yoga. O Arjuna, I am positively to
be found in the home of my devotees, who constantly sing my praise in a
loud voice. Enwrapped in singing my virtues, they forget the time and
place and become absorbed in the bliss through my kirtana.
Through the constant utterance of my name, Krishna, Vishnu, Hari,
Govinda and the open discourse on my divine essence, they abundantly
sing my praise (206-210) and roam all over the world, singing hosannas
to me.
Then there are others, O Arjuna, who, with great care
attains complete mastery over the mind and the five vital airs. Hedging
in the external senses with the aid of yama and niyama,
they set up on the rampart of diamond pose and fire the guns of
breath-control. Then in the light of the serpent power, and with the aid
of mind and the breath, the lake of nectar becomes tilted on one side.
The restraint of the senses then shows its mettle by withdrawing the
senses in the heart and putting an end to mental disorders (211-215).
Then the yogi rides on the horse of meditation, destroying the five
great elements together with the fourfold source of volition. Then he
raises the cry of victory, accompanied by the beating of the drums of
meditation, and the shining parasol of union with Brahman is unfurled
over his head. After attaining the excellence of uninterrupted deep
contemplation, he experiences the bliss of self-realization and is
crowned on the throne of spiritual enlightenment. O Arjuna some worship
me with this difficult eight-fold yoga.
Now I shall tell you how some other devotees worship
me. they know that I pervade this world, animate as well as inanimate,
just as yarn pervades cloth from end to end (216-220). They see me in
all beings right form lord Brahma to a gnat and without discriminating
between beings as great or small, sentient or insentient, they bow
before them with great devotion, forgetting their own greatness. They
like to prostrate themselves before all creatures without any thought as
to whether they are worthy of it or not. Just as water fallen from a
height flows down to the bottom, they bow before all beings as if it has
become second nature with them. just as the branches of trees laden with
fruit bend low almost touching the ground, they bow down their heads
before all creatures (221-225). They are ever without self-conceit,
humility is their wealth, and they offer this wealth to me with the cry,
"Glory to you, O lord". Because of this humility they lose all sense of
honor and dishonor, they become one with me and worship me constantly. O
Arjuna, I have told you so far about ardent devotion.
Now I shall tell you about those who worship me with
knowledge-sacrifice. O Arjuna, the manner in which they worship me I
have already described to you before. To this Arjuna said, "Yes, I have
received this divine grace before. Gut when a dish of nectar is served,
who will say I have had enough of it (226-230)?" On hearing these words,
lord Krishna knew that Arjuna was eager to know about it and was rocking
to and for with the bliss of knowledge. He said, "Well, O Partha, in
view of your eagerness I must repeat to you what I have said before,
though this is not the proper occasion for it". Then Arjuna said, "o
lord, is the moon-light meant only for the chakora bird? Nay, it is the
moon's nature to cool down the whole world. just as the chakora bird
turns the beak towards the moon in supplication, I am making this small
request to you. O lord, you are the ocean of mercy. The cloud out of its
munificence satisfies the thirst of the world. Otherwise as against his
downpour how insignificant is the thirst of chakora bird (231-235).! But
even for the sake of a mouthful of water one has to go to the river
Ganga; so you have to satisfy my desire, whether it is large or small.
Then the lord said, "Enough of this talk. I am thoroughly pleased. I am
not able to bear any further compliments from you. The attention with
which you listen is enough encouragement to me". Commending Arjuna's
speech thus, lord Krishna began to speak :
- Others also worship me with the sacrifice of knowledge, as one and
separately as the manifold, with face on every side.
In this knowledge-sacrifice, the original desire of
Brahman to be many is the sacrificial post to which the animal is tied.
The gross elements form the sacrificial pavilion and the sense of
duality is the animal to be sacrificed. The qualities of the five gross
elements and the senses and the prana are the very materials of
sacrifice and ignorance is the ghee to be offered as oblation (236-240).
The mind and the intellect are the sacrificial pits in which the fire is
kindled and equanimity is the altar. The power to grasp discriminating
thought constitutes the lofty Vedic hymns, tranquility the sacrificial
ladle, and the embodied self-the sacrifice. The latter performs
knowledge-sacrifice with the vessels of experience, and by chanting the
Vedic hymns of discrimination, destroys duality. When the ignorance
comes to an end, neither the sacrifice nor the sacrifice remains and he
performs the final ablution in the form of union with the self. Then he
comes to know with intuitive knowledge of the self that the elements,
senses and sense-objects are not different but forms one whole
(241-245). O Arjuna, on waking up a person says, " I had myself become
under the influence of sleep the wonderful army in the dream; the dream
was all a delusion, and there was nothing but myself' and in the same
way he comes to realize that he is all this world. Then all talk about
the existence of separate being ends, and his mind becomes full with the
unitary experience of Brahman. Thus some worship me with
knowledge0sacrifice culminating in the vision of unity. there are others
who grant that there are separate but similar beings, who sesame
different due to their assumption of name and form. This plurality of
the world, however, does not affect his unity of knowledge. just as the
limbs, although different, belong to the same body (246-250), or the
branches, big and small, belong to the same tree, or the many rays are,
all of them, of one and the same sun, they know that I am the supreme
unity underlying these different beings, who have assumed diverse names
and forms. So, O Arjuna, even though they do believe in the diversity of
the wo9rld, they still perform the supreme knowledge-sacrifice. in their
wisdom they keep the knowledge of unity intact, because wherever they
cast their eyes, they see nothing except myself, see wherever the bubble
floats, it is always in water and whether it stays or bursts, it remains
in water (251-255). When particles of dust are raised by air, they do
not cease to be earthy; and when they fall down they fall and merge in
earth only. So wherever a thing with name and form exist or ceases to
exist, it is always of the same nature as Brahman. I am ever all
pervading, so is their experience. Therefore, even if they are different
as individual beings, they remain in union with everyone, they also
remain facing the world without let or hindrance. Their knowledge emails
the same. Whether this or that side, justs as the wind blows here, there
and everywhere (256-260). Their existence measures up to my being, which
is entire and whole, and, therefore, without any effort on their part,
they worship me. Since I pervade everything, can anyone ever cease to
worship me? But since they lack true knowledge, they fail to reach me. I
have thus told you how they worship me with knowledge-sacrifice. All
creatures are done automatically dedicate to me; but the fools do not
attain to me for want of knowledge.
- I am the Vedic rite, I am the sacrifice, the ancestral libation and
the herb. I am the sacred formula, the clarified burger, the sacred
fire, and the offering.
When the knowledge dawns on him, he realizes that I am
the Vedas; and I am the rite which are enjoined by them (261-265). I am
also sacrifice, which springs, o son of pandu, from the performance of
the prescribed rites. I am the offering made to the gods, also to the
manes, I am also the soma and other plants, the clarified butter and the
fire-sticks. I am the Vedic hymns, the oblations, and the presiding
priest. I am the sacrificial fire and all the things required for the
sacrifice.
- I am the father of this universe, the another, the supporter, the
grand-sire; they holy object of knowledge, the syllable Om and the Rik,
Saman and Yajus.
I am the gather of world, as under my inspiration this
eightfold prakriti gives rice to this entire creation. since the
image of Shiva is half male and half female, I am also the mother of
this animate and inanimate world (266-270). And that which supports the
world and promotes life cannot be any other than myself. since both
prakriti and purusha have emerged from my unconscious
mind, I am the grand-sire of all three worlds, I am also the knowable,
the meeting place of the four Veda, in whose sacred abode the different
paths leading to knowledge meet, where the4 different sects some to an
understanding, where the different shastras come to know one another,
where the dicvrgent paths of knowledge coalesce, and which is,
therefore, called holy. I am also that Omkara, Primeval sound,
which has sprouted from the seed of the sacred temple of the
manifestation of the Brahman (271-275). I am also also the three letters
a, u, m, which emerged from the womb of the Omkara and which gave
birth to the three Vedas. I am, therefore, the three Vedas, the Rigveda,
the Yajurveda and the Samaveda, and the source of all traditions of
spiritual knowledge.
- I am the goal, the protector, lord and witness, the abode, refuge
and friend; I am the origin, dissolution and support, the resting place
ans. the eternal seed.
I am the supreme goal where rests the prakriti
in which is store this world, both animate and inanimate, I am that by
which the prakriti lives and by presiding over which I enjoy its
qualities, O Arjuna. I am the lord of the cosmic creation and the master
of all the three worlds (276-280). it is by my cannoned that the sky
spreads out every where, the wind blows unceasingly, the fire burns and
the rains come. it is by my command that the mountains do not stir from
their sites, the seas do not cross their limits, and the earth bears the
creatures. It is because of me that the Vedas speak and the sun moves,
the prana stirs and sets the world in motion. It is under my
direction that the god of death destroys the world; and so, o son of
pandu, all things happens as I command. I am the omnipotent lord of the
universe and I am the witness of everything such as akasha
(281-285). I pervade and support this universe of name and form. Just as
water gives rise to ripples and fills them,, I support this entire
universe and abide in it. I free my devotees from the bondage of birth
and death, and am the refuge of those who have surrendered themselves to
me. Although one, I assume manifold forms through the qualities of
prakriti and I abide as the life of the universe. Just as the sun
becomes reflected equally in a sea or a pond, I am the friend of all
creatures including Brahma (286-290). I am O Pandava, the fountain of
vitality of the universe, the root-cause of the creation and destruction
of the world. The seed; so this universe is created from my will and
become totally reabsorbed into it. I am the abode of this will, where
the seed of the universe rests in the form of latent impressions at the
end of the cycle. then the name and form as also classes and
individuals, all caste-distinctions cease to exist along with all
caste-distinctions cease to exist along with all forms. I am the
treasure-house where this everlasting primeval will, desires and latent
impressions retire, ready to burst forth in the next creation (291-295)
- I give heat and hold back rain and send it forth. I am immortality
and death, as also being and non-being. O Arjuna.
When I heat up the world as sun it dries up, and when I
send showers as Indra, it is flooded. When the fire consumes fuel, the
latter becomes fire, and so the one who is killed and the killer are of
my very nature. Whatever is mortal in this world is also my form, and
that which is immortal is indeed my being. Without being prolix, I shall
say it in a nutshell, that I am both what is manifest and what is
unmanifest; therefore, o Arjuna, is there any place where I am not? It
is indeed a pity that creatures are unlucky and fail to see me
(296-300). Is it nor surprising that just as the waves should dry up
without water and sun's rays cannot be seen without a lamp, my very
forms should not recognise me. I fill this world in and out, which is
all my being, but fate comes in the way of mortals and makes them blind
towards me. If one who has fallen into a well of nectar wants to be
taken out of it, what can you do about such an ill-starred person? Just
as a blind person, running in search of food, stumbles upon a
philosopher's stone and kicks it away, such indeed is the lot of persons
who give up wisdom. So whatever actions they do without wisdom are not
worth the name (301-305). Of what avail are wings of eagle if they are
given to a blind man? So good actions not based on wisdom are only
wasted effort.
- The knowers of the three vedas, who by drinking soma are purified of
sins, worship me with sacrifices and pray for heaven. Reaching the holy
world of the king of gods (Indra), they enjoy in heaven all celestial
pleasures.
O arjuna, the Vedic scholars worship me with sacrifices
according to their stage of life and provide the standard of performing
them. The Vedas nod with approval at the sacrificial rites performed by
them; and the fruit of such rites presents itself before them. Such
sacrifices who drink soma become themselves sacrifice incarnate; but
know that they have accumulated sin, falsely know as merit. Because,
after studying the three Vedas and performing hundreds of sacrifices,
they prefer heaven to me, who am the goal of such sacrifices (306-310).
This is like the unlucky person who sits under a wish-fulfilling tree
and, knotting his cloth into a wallet, goes out begging in penury. If
after offering me hundred sacrifices they long for heaven, how can you
call it merit? It is sin and nothing else. To attain heaven without me
hundred sacrifices they long for heaven, how can you call it merit? It
is sin and nothing else. To attain heaven without me is the meritorious
path for the ignorant. The wise, however, regard it as an impediment,
leading to a fall. Heavenly life, no doubt, is reckoned as full of
happiness, when compared with life in hell, but everlasting and
faultless bliss ensues only from me. On the way to my abode, o great
warrior, there are two bypaths of way layers which lead to heaven and
hell (311-315). One leads to heaven through sin mixed sin. But pure
merit alone brings the embodied self to me. How is it that the tongue
does not fall, which praises any action as meritorious even when it
leads men astray from my divine nature, though they are rooted in it?
But enough of this. I shall now turn to the main theme.
In this way, these sacrifices worship me seeking
celestial pleasures. Then on the strength of rituals which do not lead
to me, and which are, therefore, sinful, they go to heaven where they
have immortality as their throne, the elephant airavata to ride upon and
the metropolis of amaravati to dwell in (316-320). There they have
treasures of occult powers, cellars of nectar and cow-pens containing
heards of with – yielding cows, where deities stand in attendance upon
them and, where the roads are paved with philosophers' stones, where the
pleasure-gardens abound in with-yielding trees, where the gandsharvas
sing, celestial dancers like Rambha dance and divine numphs like Urvashi
attend on their pleasure, where the god of love serves them in their
bed-chamber, the moon sprinkles water in the courtyard and they have
messengers as swift as the wind, where there are priests like Brihaspati
as their house-priests to give blessings, and many gods as bards
(321-325), where stand in a row guardians of the world and where there
are expert cavaliers and the caparisoned horse, Uchchaishravas. The
sacrificers in this way injoy the highest pleasures as of indra. This
enjoyment, however, lasts so long as they have a little merit lift to
their credit.
- Having enjoyed that vast heavenly world, with their merit exhausted
they enter this mortal world. Thus by following the duties prescribed by
the three vedas and cracing enjoymens, they go (to heaven and come
back.)
No sooner is their merit exhausted, their heavenly joy
comes to an end and they start coming back to the mortal world. When a
person has squandered his last penny on a whore, he is not permitted by
her even to tap her door. Such indeed is the pitiable plight of these
sacrificers. Thus those who craved for heavenly enoyments were lost to
me, who am eternal bliss. Their ascent to the immortal world becomes
fruitless, as they have to return to the mortal world in the end
(326-330). Born and baked in the mother's wombs full of muck for a
period of nine months, they are born over and over again and die. As one
gains a treasure in a dream which vanishes when he wakes up, so
ephemeral is the heavenly joy of these sacrificers. O arjuna, even a
master of the vedic lore lives an empty life like the chaff which is
hollow and without the grain,. So all these rites prescribed by the
three vedas are utterly worthless without me. Even if you know naught
but me, you will enjoy eternal bliss.
- But as for men who worship me, thinking of me alone and none else,
to them ever absorbed in me I grant yoga and eternal bliss.
There are others, however, who dedicate their heart and
soul to me, without stirring into action like the fetus in the womb
(231-235). They do not hold anything dearer than me and they have
dedicated their whole life to me. Those who remember me with such
exclusive devotion and worship, I too become their willing servant. When
they begin to follow my path of devotion, it becomes incumbent upon me
to care for them and to perform the tasks which they wish to be done.
Just as a bird-mother lives to take care of its chicks without wings, or
a mother exerts herself for the sake of the child unmindful of her own
comfort, so I provide for those who have devoted their lives to me
(336-340). If they crave for union with me, I fulfil their desire; and
if they wish to serve me, I vouchsafe to them deep love for me. In this
way I provide for them whatever they desire and also preserve for them
whatever they have got. As regards those who have taken refuge in me,
their well – being becomes my chief concern.
- As for the devotees who worship other deities with faith, they too
worship me, o arjuna, though contrary to the rule.
But there are other who, without realising my
all-pervading nature, offer sacrifices to deities such as fire, indra,
sun and the moon according to their tradition. These sacrifices
ultimately come to me. Since I am this entire universe. But their
weorship is not straight-forward, but devious (341-345). The branches
and leaves all spring from one and the same seed; but the tree has to be
watered at the root, which alone can suck the water. All the ten senses
belong to the same body, and all the sensations they receive go to one
and same point (the mind). How would it do, if we were to stuff
delicious food into the ears or tie food on to the eye? – nay, it is for
the mouth to relish the food and for the nose to smell fragrance, and so
I must be worshipped in my own being. Else whatever worship is done
without knowing me becomes fruitless; and, therefore, only action backed
by knowledge becomes flawless (346-350).
- For I am the enjoyer and the lord of all sacrifices; but they do not
know my true nature and so fall.
Moreover, know that none but me is the enjoyer of all
these sacrificial offerings made to the deities. I am the origin and the
end of all sacrifices; but not konwing this these benighted persons
worship deities. The holy water of the Ganga offered to the gods and
forefathers has to be offered in the Ganga alone. So they offer to me
whatever is mine, but in a different way. They therfore, do not, o
partha, attain to me at all, and go to the deities in whom they have
placed their faith.
- Those who take cows of deities go to the deities; those who take the
vows of forefathers go to the forefathers, those who worship the spirits
go to the spirits. And only those who worship me come to me.
Those who are devoted to the gods in thought, speech
and body become united to the gods after death (351-355). And those who
take up vows of ancestral worship go to the abode of manes at the end of
their life. Those who worship petty deities and spirits, regarding them
as supreme gods, to acquire magical charms, they join them with the fall
of their bodies. In this way, their acts bear fruits appropriate to
their desires. My devotees, however, see me with their eyes, hear my
praise with their ears, meditate on me with their minds and sing my
praises with their tongues. They prostrate themselves before me and
perform all their acts of charity for me alone (356-360). Their learning
is centred in me, they are both internally and externally satisfied with
me and their entire life is dedicated to me. Whatever little ego they
have, it is to extol my divine glory and if they care for any thing in
the world, it is to know me. If they have passion and love, it is for me
alone; and being intoxicated with divine madness, they become
indifferent to the world. Whtaever scriptures they study, whatever
incantations they utter and whatever actions they perform are entirely
devoted to me. Surely even before death they are already united with me.
How then will they go anywhere after death? (361-365). Therefore, those
who sacrifice to me and have dedicated all their actions to me, have
attained oneness with me. No one can attain devotional love for me
without self-surrender nor can one attain to me by performing mere
rites. He who says that he knows me knows nothing; he who flaunts his
perfection is far from being perfect; and he who boasts of
self-realization is dumb. Similarly, o Arjuna, all tall talk of
sacrifice, charity or penance has no more worth than straw. Just see, is
there any one here who excels the Vedas in knowledge or who is more
loquacious and eloquent than the Shesha (366-370)? The Shesha has hid
himself under my bed and the Vedas have turned their back by saying "Not
this, Not this" and sages such as Sanaka became confused. Who among the
great ascetics can hold a candle to lord Shiva, but he too, dropping all
pride, bears on his head the holy water of my feet. Then who is there
richer than Lakshmi, the goddess of wealth, in whose home deities of
prosperity (riddhi) and of miraculous powers (siddhi) work
as maids of honour. And when these maids build toy houses, they become
beggars. The trees at which they cast their glance become with-yielding
trees (371-375)
Even their mistress, the goddess Lakshmi, who has at
her beck and cal such powerful maids, does not command respect here.
when she too, shedding her pride, served me with heart and soul, she got
her lucky break of being entrusted with the duty of washing my feet.
Therefore, cast off all ideas of greatness, and
forgetter all your learning. When you humble yourself before all your
learning. when you humble yourself before the world, then you will come
close to me. When the moon pales before the sun of show off its light?
where the greatness of goddess Lakshmi or the austerities of lord Shiva
pale into insignificance, how can an ordinary mortal enter my kingdom
(376-380)? so let him surrender to me the pride of his physical
strength, his virtues and the vanity of riches to become worthy of
me.
- Whoever offers me with devotion a leaf, a flower, a fruit or water,
I enjoy that offering made with devotion, by a pure soul.
When a devotee offers me a fruit of any tree out of
unbounded love and joy, then I clasp it with both hands and swallow it,
stalk and all. if he offers me a flower as a token of his devotion and
love, I should smell it, but I thrust it into my mouth and relish it.
and why talk of a flower, even if a leaf, fresh or dry of any tree
(381-385), is offered to me out of deepest live, I enjoy it with as much
pleasure as a hungry person experiences with a drink of nectar. But if,
perchance, it happens that one does not find even a leaf, there should
be no difficulty in getting water at any palace. it can be had for
nothing anywhere, and if he procures and offers it to me as his all, I
appreciate it as though he has built for me big temples grander that
vaikunth or fooled to me gems more sparkling than the Kaustubha, or has
made for me abundant beds as fascinating as the milky ocean (386-390),
or he has burnt before me incense-sticks of sandal and camphor as big as
the Meru Mountain of made for me a row of wick-lamps as lustrous as the
sun, or has provided me with vehicles like Garuda, gardens of
wish-yielding trees of herds of wish-yielding cows; or has served me
dainties more delicious than nectar. I am so pleased with a drop of
water offered to me by my devotees what more need I say, o Arjuna? you
have seen with your own eyes that I united the knots of the bag
containing parched rice brought by sudama. I recognize only devotion and
make no distinction between high and low. I prize beyond all thing only
devotion and love from my devotee (391-395). After all, a flower, or
fruit is a mere token of devotion, which is of no avail without deep
love for me. O Arjuna, listen, there is a simple way to acquire it; have
trusting me and establish me in the shrine of your mind.
- Whatever you do, whatever you eat, sacrifice or give, whatever
penance you do, o Arjuna, offers that to me.
Whatever work you do or whatever things you enjoy,
whatever you offer in sacrifices of various kinds, whatever gifts you
give to eligible persons or servants, or whatever penance you practice
or vows you observe-whatever things that you do in the natural course of
your life, you offer them to me with love (396-400). But do not keep any
remembrance of whatever you and so cleansing your deeds thus, you
dedicate them to me.
- Then you shall be free from the bonds of good or bad deeds. Ten if
you remain intent on yoga of renunciation, you will come to me.
Just as the seed roasted in fire does not sprout, so
all actions dedicated to me do not fructify and bind. Otherwise if an
action has to bear fruit in the form of pleasure and pain, then one has
to take recourse to a body to expiate it. if that action is surrendered
to me he escapes rebirth and along with it the trials and tribulations
of life. therefore, lets you should lose time by deferring the action
till the morrow, I have disclosed to you this simple way of renunciation
(401-405). you should not, therefore, fall into this bondage to the
body, or immerse yourself in the sea of pleasure and pain, but by
resorting to this path merge yourself in my blissful being.
- I am the same to all beings; none is hateful or dear to me. but
those who worship me with devotion, they are in me and I am in them.
if you ask me what I am, I am ever the same to all
beings, without distinction between my own and another's devotee. but
those who know me thus, breaking the bond of egoism and worship me
wholeheartedly in thought and deed, they do not remain in their bodies,
even though they appear to do so. but they abide in my being, and I
abide in them. Just as an expanding banian tree is contained in its
small seed, which has itself sprung from a banian tree, (406-410) that
is the bond between us. we differ outwardly in name only, but in truth,
if we consider their inner state, they and I are one. their assumption
of a body is as empty and meaningless, as the wearing of borrowed
ornaments by a lady. Their body lasts till the end of their life span,
as a flower deprived of its fragrance by a breeze remains on its stalk.
with his self-sense being entirely merged in my being, he has entered my
divine eternal self.
- Even if a person of vilest conduct worships me and not other, he too
must be reckoned good, for he is rightly resolved.
He who worships me with love never resorts to the body
again, even though he belongs to a lower caste (411-415). o grate
warrior, even if his previous conduct is that of a great sinner, he has
taken, at the end of life, to the path of devotion. since his
understanding at the time of death determines his future life,
therefore, if he has dedicated his life to devotion at the close of
life, know him to be the best of all, even though he has dissolute
before. he is like one, who about to be drowned in a heavy flood, has
come out safe. as he has come safely to the same shore he was not
drowned at all; so his previous sinful acts have been washed away by his
devotion at the end of his life. therefore, if a dissolute person takes
a dip in the holy water of penitence, he enters my being through his
exclusive devotion (416-420). then his family becomes pure, noble and
spotless and he himself attains the highest goal of life. He is to me
like a learned person who has practiced penance and the eightfold
discipline of yoga. he, who is full of devotional zeal for me, crosses
the sea of worldly life and action. for all his acts of mind and
intellect are offered to me with single-minded devotion and
self-surrender to me.
- He soon becomes righteous and finds everlasting peace. Be assured o
son of Kunti that my devotee does not perish.
Do not for a moment think that he will become like me
in course of time. How can one immersed in nectar suffer death
(421-425)? so long as the sun does not rise, it is called night. Should
we not then reckon as great sin whatever is done without devotion to me?
Therefore, the mind of my devotee reaches outs to me and attains truly
my divine nature. just as a lamp, which lights another lamp, cannot be
marked off from the latter, so whoever is devoted to me with all his
heart, remains inseparable from my eternal self. Then he attains to
eternal peace and becomes lustrous, and he lives absorbed in my
life.
How often should I repeat to you the same thing again
and again? if you wish to attain me do not shrink from devotion to me
(426-430). One need not boast of a high family or bask in the splendor
of a noble birth and why should one crave needlessly for learning? why
pride oneself on one's youthful charms, why blow the trumpet of one's
wealth? All this is so much vain talk without devotion to me. Of what
use is a good crop of corn without grain, or a splendid but unpopulated
city or a lake which is dry, or the meeting of two sufferers in a
forest, or a tree with profuse blossoms but without fruit? all that
wealth, high birth, family, caste, respect are worthless, like a body of
beautiful limbs without life in it (431-435). Cursed is that life in
which there is no devotion to me. are there not many stones on this
earth? Just as the wise avoid the shade of a prickly pear, even so merit
turns away from a person without devotion. When the neem tree becomes
laden with fruits, it provides a feast to the crows; so a life without
devotion to me becomes a seedbed of vices. Just as a rich dish served in
a broken earthen pot and kept in a thoroughfare becomes a feast to the
dogs, similar is the life or a non-devotee. not knowing piety even in a
dream, he drinks the bitterest cup of sorrow (436-440). so one need not
have a noble birth; one may belong to the lower caste or be endowed with
the body of a beast. You know how an elephant seized by a crocodile
devoutly and piteously prayed to me and, through my favor, got rid of
its beastly life and attained to me.
- Even if those who are low - born, women, the Vaishyas and the
Shudras take refuge in me, o Partha, they reach the highest goal.
O Partha, there are many who are lowborn, the billets
of the vile, slow-witted and born in sinful wombs. they may be as stupid
as stones, but have unflinching devotion to me. Their speech sings my
glory, their eyes enjoy my form, their minds ever think of me and of
nothing else (441-445). Their ears hear nothing but my famous deeds and
they think that their bodies are aborted by service to me. their
knowledge is indifferent to sense-objects and conscious only of myself;
if they cannot have a life like this, they are lowborn and are not
learned in the scriptures, they are not a bit inferiors when compared to
me. see, with the wealth of their devotion, the demons scoffed at the
gods; and I had to incarnate myself for the glory of Prahlada (446-450).
He suffered great trotters for my sake and I had to provide him with
whatever he wanted. Even though he was born in a demon family, he
excelled Indra in glory. Therefore, devotion to me alone counts and not
caste. when a piece of leather bears the royal seal, not even gold or
silver, has the power to make the piece of leather the measure of value
with which to buy things. so a person attains greatness and infinite
knowledge, if his mind and intellect are full of devotion to me
(451-455).
Therefore, noble family, color and caste are of no
account; what is of vital is of vital significance is to have love for
me. If devotion of whatever kind enters his mind and fills it with love
for me, then all his past life is effaced thereby. streams remain as
streams so long as they do not meet the Ganga; but they become on with
the Ganga after joining it. we can distinguish wood as sandalwood or
catch, so long as they are not consumed by fire. Even so their different
castes as Kshatriya, Vaishya, women or the lower caste knows men, so
long as they do not attain to me (456-460). this distinction by caste or
as an individual becomes naught, when they become merged into me through
devotion like salt merged into the sea. Rivers and streams are known to
be flowing east or West, only until they join the sea. By whichever path
a devotee's mind enters my divine being, it becomes one with me of its
own accord. When iron is used to break the philosopher's stone, the
moment it touches the stone it changes into gold. did not the minds of
milkmaids of Gokul become united with my eternal being though love?
(461-465). Did not Kamsa attain to me out of fear or shishupal, the king
of Chedi through prolonged enmity. the Yadavas and Pandavas attained
union with me though ties of kinship, and Vasudeva and others through
filial love. Narada, Dhruva, Akrura, Shuka and Sanatkumara attained to
me through devotion. O wielder of the bow. Gopis attained to me through
love, Kamsa through fear and Shishupal and others through their wicked
intentions. I am the final goal for one who seeks me by whatever path,
through devotion, renunciation or through enmity (466-470). Therefore,
bear in mind, o Partha, that there is no dearth of means with which one
can enter into my being. In whatever caste one is born, whatever be his
ruling passion, whether love or hatred he should direct it to me. by
whichever path you wish to belong to me, you will surely become one with
me in due course. therefore, o Arjuna, if a person whether of vile
birth, or Vaishya or shudra or woman worships me, he or she enters my
eternal abode.
- How much more so then holy Brahmins and devotee royal sages? Having
come to this impermanent joyless world, worship me.
Much more so will the Brahmins attain to that divine
abode; for they bear royal insignia among the castes, have received
divine gifts and are the fountain of sacred lore (471-475). They are
divine beings on the earth, the very embodiment of austerities and
because of them the sacred waters have attained their glory. in them the
sacrifices have their eternal home and the Vedas form their strong
armors, and suspiciousness is nourished in their loving glance. The
moisture of their faith fosters virtuous actions, and truth survives
because of their firm resolve. by Vedic mantras the fire enjoys long
life and in order to gains their affection, the sea provided a haven for
it. I parted company with goddess Lakshmi to gain the dust of their
feet, took off my Kaustubha gem from my breast and laid it bare before a
worthy Brahmin (Bhrigu) to receive his footprint, (476-480). ever since,
O Arjuna I have preserved and borne that footprint on my chest, which I
received through my good fortune. the wrath of the Brahmins, o great
warrior, is verily the home of the destructive deities of death, fire
and Rudra, and from their benediction flow the eight miraculous powers.
then do I need to tell you that such holy Brahmins, who are passionately
devoted to me, attain to me, in course of time? For know yea not that
even the neem trees, which are wafted by the breeze flowing from the
nearby sandalwood trees, become fragrant and adorn the foreheads of the
ditties? How then can you feel a doubt that the sandalwood tree would
not do so? Do I have to tell this to you in so many words to convince
you (481-485)? God Shiva ever bears on his forehead the crescent moon in
the hope that it would cool him down. How then should the sandalwood,
which is perfectly soothing and fragrant, not be considered worthy of
covering his whole body? when the steer waters joining the Ganges reach
the sea, how can the river have a different destination?
Therefore, if a devotee, be he a royal sage or a
Brahmin, takes refuge in me, I grant his liberation and become his
support. how can one remain carefree if he boards a boat with a hundred
leaks or face a volley of missiles with a bare body (486-490)? Should
not one shield oneself from stones hurled at him? and how can one
suffering from an ailment be indifferent to treatment? How can one not
escape, O son of Pandu, from a conflagration threatening him from all
sides? So how can a person fail to worship me after coming to this world
full of troubles? With what strength can he hope to live without
devotion to me, and how can he feel secure in the enjoyment of worldly
pleasures? without devotion to me, how can a being count upon youth and
worldly wisdom to yield the full measure of happiness? All the sensuous
pleasures are for the sake of the body; but that body itself is wasting
away into the jaws of death (491-495). After unloading goods in the form
of miseries and experiencing a number of deaths one has arrived in this
marked of the mortal world. How can you purchase happiness in this
transient life? Can one kindle a light by blowing up ashes? As well can
a person hope to become immortal, if he crushes poisonous roots and
drinks the juice, calling it nectar? Sensuous pleasure is, therefore,
nothing but pain; but somehow man, fool that he is, is never fed up with
it.
Happiness in this mortal sword is as good as healing
the footnote with the head after cutting it (496-500). Where can one
hear the tale of happiness in this mortal world? How can one expect to
enjoy sound sleep on a bed of embers? In this world the moon wanes and
the sun rises only to set; and misery torments the world in the guise of
happiness. Rot overtakes an auspicious thing even before it starts, and
death stalks the womb to seize the foots. While man is brooding over
trifles, he is suddenly snatched away by death and taken to an unknown
place. No one has seen the return of footprints of those who have
departed. The Puranas are full of only stories of the dead (501-505).
One cannot do justice to the impermanence of this world, even if one
were to talk about it till the end of Brahma's life. One is surprised to
see the carefree manner in which persons who are born in this world
live. They do not spend even apiece for things, which will bring them
benefit in this or the other world, but they will spend millions of
rupees on harmful things. They think a person happy when he is absorbed
in sensuous enjoyments and a person wise, who is oppressed by the burden
of desires. They respect and bow before and elderly person even when his
working life is finished and his strength and intellect have waned.
(506-510). As a child grows, they fondle it with great joy and do not
grieve that its life is getting reduced. A child comes under the sway of
death from its very birth, but they celebrate its birthday with great
pomp. O Partha, people cannot bear to hear the name of death and mourn
when a relation dies. But they do not foolishly consider how their life
is getting spent. When the serpent is swallowing the frog, the latter is
catching flies with its tongue. In the same way, being increase their
desires. Alas! How foul and perverse are the things of this mortal
world! O Partha, even though you are born in this world by mere accident
(511-515), spurn it and take to the path of devotion, by which you will
come to my eternal abode.
- Fix your mind on me, be devoted to me: sacrifice to me and prostrate
yourself before me. you shall surely come to me by practicing yoga, with
me as your supreme goal.
Fix your mind on me and develop a liking for my worship
and bow to all, knowing that I dwell in them. He, who destroys his
desires, fixing his mind on me, is said to be my devotee. When you are
endowed with this yoga, you will attain to my being. I have told you
this secret of my heart. by knowing this secret, which I have kept
concealed from all others, you will be filled with happiness.
Sanjaya said, "In this way, lord Krishna of light
complexion, who fulfils the desires of his devotees like the
wish-yielding tree, instructed Arjuna, listen, all of you. But the old
king remained as quiet as the buffalo, which remains seated in the river
even when it is in floods. Then Sanjaya, nodding his head, said to
himself, "We are having a shower of nectar here, but this old king is
sitting as if he is in a different town. but he is the provider of food
to us and so I do not wish to pollute my speech by talking ill of him.
But what can I do? He is made that way. but how lucky I am that the
great sage Vyasa entrusted this work to me" (521-525). When he was
brooding thus in his mind, he could not control the eight emotional
states, which surged in his mind. his mind which was immersed in the
conversation became steady, his speech stopped at that very spot and his
body was thrilled from top to toe. Tears of joy began to flow from his
half-shut eyes and he felt tremors in his body arising out of inner joy.
As spotless drops of sweat flowed from his pores, he looked as if he was
wearing a necklace of pearls. He lost his body consciousness in this
flood of grate joy and it became impossible for him to discharge the
task entrusted to him by sage Vyasa (526-530), But just then the ringing
voice of lord Krishna entered his ears and he came to his senses. Then
he wiped off his tears and sweat and spoke to Dhritarashtra, "O King,
listen". Now the seed of lord Krishna's speech was fertilized by the
pure emotion states of Sanjaya and so the hearers will receive a harvest
of philosophical truths. If you give the scantiest attention to this
conversation, you will become overjoyed. For, fortune has become
favorable to the organs of hearing today. And so, Krishna, the lord of
all perfected beings, will relate the manifestations of god. Jnanadeva,
the disciple of Nivrittinatha says, "Now listen to that story
(531-535)".
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