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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 fulfilment of all my fond wishes and
desires. The arbours 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 favour with great ardour, 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:
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. 2.
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. 3.
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. 4.
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). 5.
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 exist 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. 6.
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 kept 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). 7.
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. 8.
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. 9.
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". 10.
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. 11.
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 : 12.
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. 13.
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. 14.
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 divergent 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 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. 15.
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 happen 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) 16.
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. 17.
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 herds 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 nymphs 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 enjoy the highest pleasures as of Indra. This
enjoyment, however, lasts so long as they have a little merit lift to their
credit. 18.
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 craving enjoyment, 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 enjoyment 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. 19.
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 foetus 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. 20.
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 worship 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). 21.
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 knowing 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 therefore, do not, o Partha, attain to me at all,
and go to the deities in whom they have placed their faith. 22.
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. Whatever 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. 23.
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 Vaikuntha 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. 24.
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. 25.
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. 26.
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. 27.
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. 28.
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 splendour 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 favour, got rid of its beastly life
and attained to me. 29.
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, colour 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. 30.
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 armours, 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. 31.
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 favourable
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)". [ Top ] |
