sribhagavadgita -chapters - 8th and 9th

Thursday, December 8, 2011



















The Bhagavadgita





VIII. atha aṣṭamodhyāyaḥ. (akṣarabrahmayogaḥ)

arjuna uvāca

kiṃ tad brahma kim adhyātmaṃ kiṃ karma
puruṣottama
adhibhūtaṃ ca kiṃ proktam adhidaivaṃ kim ucyate
8.1

adhiyajñaḥ kathaṃ kotra dehesmin madhusūdana
prayāṇakāle ca kathaṃ jñeyosi niyatātmabhiḥ 8.2

śrībhagavān uvāca

akṣaraṃ brahma paramaṃ svabhāvodhyātmam ucyate
bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ 8.3

adhibhūtaṃ kṣaro bhāvaḥ puruṣaś cādhidaivatam
adhiyajñoham evātra dehe dehabhṛtāṃ vara 8.4

antakāle ca mām eva smaran muktvā kalevaram
yaḥ prayāti sa madbhāvaṃ yāti nāsty atra saṃśayaḥ
8.5

yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram
taṃ tam evaiti kaunteya sadā tadbhāvabhāvitaḥ 8.6

tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
mayy arpitamanobuddhir mām evaiṣyasy asaṃśayaḥ 8.7

abhyāsayogayuktena cetasā nānyagāminā
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan 8.8

kaviṃ purāṇam anuśāsitāraṃ
aṇor aṇīyāṃsam anusmared yaḥ
sarvasya dhātāram acintyarūpaṃ
ādityavarṇaṃ tamasaḥ parastāt 8.9

prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva
bhruvor madhye prāṇam āveśya samyak
sa taṃ paraṃ puruṣam upaiti divyam 8.10

yad akṣaraṃ vedavido vadanti
viśanti yad yatayo vītarāgāḥ
yad icchanto brahmacaryaṃ caranti
tat te padaṃ saṃgraheṇa pravakṣye 8.11

sarvadvārāṇi saṃyamya mano hṛdi nirudhya ca
mūrdhny ādhāyātmanaḥ prāṇam āsthito
yogadhāraṇām 8.12

om ity ekākṣaraṃ brahma vyāharan mām anusmaran
yaḥ prayāti tyajan dehaṃ sa yāti paramāṃ gatim 8.13

ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ
tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ 8.14

mām upetya punarjanma duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ
8.15

ā brahmabhuvanāl lokāḥ punarāvartinorjuna
mām upetya tu kaunteya punarjanma na vidyate 8.16

sahasrayugaparyantam ahar yad brahmaṇo viduḥ
rātriṃ yugasahasrāntāṃ te.ahorātravido janāḥ 8.17

avyaktād vyaktayaḥ sarvāḥ prabhavanty aharāgame
rātryāgame pralīyante tatraivāvyaktasaṃjñake 8.18

bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate
rātryāgamevaśaḥ pārtha prabhavaty aharāgame 8.19

paras tasmāt tu bhāvonyovyaktovyaktāt sanātanaḥ
yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati 8.20

avyaktokṣara ity uktas tam āhuḥ paramāṃ gatim
yaṃ prāpya na nivartante tad dhāma paramaṃ mama
8.21

puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā
yasyāntaḥsthāni bhūtāni yena sarvam idaṃ tatam 8.22

yatra kāle tv anāvṛttim āvṛttiṃ caiva yoginaḥ
prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha 8.23

agnir jotir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam
tatra prayātā gacchanti brahma brahmavido janāḥ
8.24

dhūmo rātris tathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam
tatra cāndramasaṃ jyotir yogī prāpya nivartate 8.25

śuklakṛṣṇe gatī hy ete jagataḥ śāśvate mate
ekayā yāty anāvṛttim anyayāvartate punaḥ 8.26

naite sṛtī pārtha jānan yogī muhyati kaścana
tasmāt sarveṣu kāleṣu yogayukto bhavārjuna 8.27

vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇyaphalaṃ pradiṣṭam
atyeti tat sarvam idaṃ viditvā
yogī paraṃ sthānam upaiti cādyam 8.28


EIGHTH CHAPTER

Arjuna said:
1. What is that Brahman, what is Adhyâtma, what is Karma, O best of Purushas? What is called Adhibhuta, and what Adhidaiva?
2. Who, and in what way, is Adhiyajna here in this body, O destroyer of Madhu? And how art Thou known at the time of death, by the self-controlled?
The Blessed Lord said:
3. The Imperishable is the Supreme Brahman. Its dwelling in each individual body is called Adhyâtma; the offering in sacrifice which causes the genesis and support of beings, is called Karma. 3
4. The perishable adjunct is the Adhibhuta, and the Indweller is the Adhidaivata; I alone am the Adhiyajna here in this body, O best of the embodied. 4
5. And he, who at the time of death, meditating on Me alone, goes forth, leaving the body, attains My Being: there is no doubt about this.
6. Remembering whatever object, at the end, he leaves the body, that alone is reached by him, O son of Kunti, (because) of his constant thought of that object. 6
7. Therefore, at all times, constantly remember Me, and fight. With mind and intellect absorbed, in Me, thou shalt doubtless come to Me. 7
8. With the mind not moving towards anything else, made steadfast by the method of habitual meditation, and dwelling on the Supreme, Resplendent Purusha, O son of Prithâ, one goes to Him. 8
9-10. The Omniscient, the Ancient, the Overruler, minuter than an atom, the Sustainer of all, of form inconceivable, self-luminous like the sun, and beyond the darkness of Mâyâ—he who meditates on Him thus, at the time of death, full of devotion, with the mind unmoving, and
also by the power of Yoga, fixing the whole Prâna betwixt the eye-brows, he goes to that Supreme, Resplendent Purusha. 9
11. What the knowers of the Veda speak of as Imperishable, what the self-controlled (Sannyâsins), freed from attachment enter, and to gain which goal they
live the life of a Brahmachârin, that I shall declare unto thee in brief. 11
12-13. Controlling all the senses, confining the mind in the heart, drawing the Prâna into the head, occupied in the practice of concentration, uttering the one-syllabled "Om"—the Brahman, and meditating on Me;—he who so departs, leaving the body, attains the Supreme Goal.
14. I am easily attainable by that ever-steadfast Yogin who remembers Me constantly and daily, with a single mind, O son of Prithâ.
15. Reaching the highest perfection, and having attained Me, the great-souled ones are no more subject to re-birth—which is the home of pain, and ephemeral. 15
16. All the worlds, O Arjuna, including the realm of Brahmâ, are subject to return, but after attaining Me, O son of Kunti, there is no re-birth. 16
17. They who know (the true measure of) day and night, know the day of Brahmâ, which ends in a thousand Yugas, and the night which (also) ends in a thousand Yugas. 17
18. At the approach of (Brahmâ's) day, all manifestations proceed from the unmanifested state; at the approach of night, they merge verily into that alone, which is called the unmanifested.
19. The very same multitude of beings (that existed in the preceding day of Brahmâ), being born again and again, merge, in spite of themselves, O son of Prithâ, (into the unmanifested), at the approach of night, and re-manifest at the approach of day. 19
20. But beyond this unmanifested, there is that other Unmanifested, Eternal Existence—That which is not destroyed at the destruction of all beings. 20
21. What has been called Unmanifested and Imperishable, has been described as the Goal Supreme. That is My highest state, having attained which, there is no return.
22. And that Supreme Purusha is attainable, O son of Prithâ, by whole-souled devotion to Him alone, in Whom all beings dwell, and by Whom all this is pervaded.
23. Now I shall tell thee, O bull of the Bhâratas, of the time (path) travelling in which, the Yogis return, (and again of that, taking which) they do not return.
24. Fire, flame, day-time, the bright fortnight, the six months of the Northern passage of the sun, taking this path, the knowers of Brahman go to Brahman.
25. Smoke, night-time, the dark fortnight, the six months of the Southern passage of the sun—taking this path the Yogi, attaining the lunar light, returns. 25
26. Truly are these bright and dark paths of the world considered eternal: one leads to non-return; by the other, one returns. 26
27. No Yogi, O son of Prithâ, is deluded after knowing these paths. Therefore, O Arjuna, be thou steadfast in Yoga, at all times. 27
28. Whatever meritorious effect is declared (in the Scriptures) to accrue from (the study of) the Vedas, (the performance of) Yajnas, (the practice of) austerities and gifts,—above all this rises the Yogi, having known this, and attains to the primeval, supreme Abode. 28
The end of the eighth chapter designated, The Way to the Imperishable Brahman.




Arjuna. Who is that BRAHMA? What that Soul of Souls,
The ADHYATMAN? What, Thou Best of All!
Thy work, the KARMA? Tell me what it is
Thou namest ADHIBHUTA? What again
Means ADHIDAIVA? Yea, and how it comes
Thou canst be ADHIYAJNA in thy flesh?
Slayer of Madhu! Further, make me know
How good men find thee in the hour of death?
Krishna. I BRAHMA am! the One Eternal GOD,
And ADHYATMAN is My Being's name,
The Soul of Souls! What goeth forth from Me,
Causing all life to live, is KARMA called:
And, Manifested in divided forms,
I am the ADHIBHUTA, Lord of Lives;
And ADHIDAIVA, Lord of all the Gods,
Because I am PURUSHA, who who begets.
And ADHIYAJNA, Lord of Sacrifice,
I- speaking with thee in this body here-
Am, thou embodied one! (for all the shrines
Flame unto Me!) And, at the hour of death,
He that hath meditated Me alone,
In putting off his flesh, comes forth to Me,
Enters into My Being- doubt thou not!
But, if he meditated otherwise
At hour of death, in putting off the flesh,
He goes to what he looked for, Kunti's Son!
Because the Soul is fashioned to its like.
Have Me, then, in thy heart always! and fight!
Thou too, when heart and mind are fixed on Me,
Shalt surely come to Me! All come who cleave
With never-wavering will of firmest faith,
Owning none other Gods: all come to Me,
The Uttermost, Purusha, Holiest!
Whoso hath known Me, Lord of sage and singer,
Ancient of days; of all the Three Worlds Stay,
Boundless,- but unto every atom Bringer
Of that which quickens it: whoso, I say,
Hath known My form, which passeth mortal knowing;
Seen my effulgence- which no eye hath seen-
Than the sun's burning gold more brightly glowing,
Dispersing darkness,- unto him hath been
Right life! And, in the hour when life is ending,
With mind set fast and trustful piety,
Drawing still breath beneath calm brows unbending,
In happy peace that faithful one doth die,-
In glad peace passeth to Purusha's heaven.
The place which they who read the Vedas name
AKSHARAM, "Ultimate;" whereto have striven
Saints and ascetics- their road is the same.
That way- the highest way- goes he who shuts
The gates of all his senses, locks desire
Safe in his heart, centres the vital airs
Upon his parting thought, steadfastly set;
And, murmuring OM, the sacred syllable-
Emblem of BRAHM- dies, meditating Me.
For who, none other Gods regarding, looks
Ever to Me, easily am I gained
By such a Yogi; and, attaining Me,
They fall not- those Mahatmas- back to birth,
To life, which is the place of pain, which ends,
But take the way of utmost blessedness.
The worlds, Arjuna!- even Brahma's world-
Roll back again from Death to Life's unrest;
But they, O Kunti's Son! that reach to Me,
Taste birth no more. If ye know Brahma's Day
Which is a thousand Yugas; if ye know
The thousand Yugas making Brahma's Night,
Then know ye Day and Night as He doth know!
When that vast Dawn doth break, th' Invisible
Is brought anew into the Visible;
When that deep Night doth darken, all which is
Fades back again to Him Who sent it forth;
Yea! this vast company of living things-
Again and yet again produced- expires
At Brahma's Nightfall; and, at Brahma's Dawn,
Riseth, without its will, to life new-born.
But- higher, deeper, innermost- abides
Another Life, not like the life of sense,
Escaping sight, unchanging. This endures
When all created things have passed away;
This is that Life named the Unmanifest,
The Infinite! the All! the Uttermost.
Thither arriving none return. That Life
Is Mine, and I am there! And, Prince! by faith
Which wanders not, there is a way to come
Thither. I, the PURUSHA, I Who spread
The Universe around me- in Whom dwell
All living Things- may so be reached and seen!
Richer than holy fruit on Vedas growing,
Greater than gifts, better than prayer or fast,
Such wisdom is! The Yogi, this way knowing,
Comes to the Utmost Perfect Peace at last.
HERE ENDETH CHAPTER VIII OF THE
BHAGAVAD-GITA;
Entitled "Aksharaparabrahmayog,"
Or "The Book of Religion by Devotion
to the One Supreme God."









IX. atha navamodhyāyaḥ. (rājavidyārājaguhyayogaḥ)

śrībhagavān uvāca

idaṃ tu te guhyatamaṃ pravakṣyāmy anasūyave
jñānaṃ vijñānasahitaṃ yaj jñātvā mokṣyaseśubhāt 9.1

rājavidyā rājaguhyaṃ pavitram idam uttamam
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum
avyayam 9.2

aśraddadhānāḥ puruṣā dharmasyāsya paraṃtapa
aprāpya māṃ nivartante mṛtyusaṃsāravartmani 9.3

mayā tatam idaṃ sarvaṃ jagad avyaktamūrtinā
matsthāni sarvabhūtāni na cāhaṃ teṣv avasthitaḥ 9.4

na ca matsthāni bhūtāni paśya me yogam aiśvaram
bhūtabhṛn na ca bhūtastho mamātmā bhūtabhāvanaḥ
9.5

yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān
tathā sarvāṇi bhūtāni matsthānīty upadhāraya 9.6

sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām
kalpakṣaye punas tāni kalpādau visṛjāmy aham 9.7

prakṛtiṃ svām avaṣṭabhya visṛjāmi punaḥ punaḥ
bhūtagrāmam imaṃ kṛtsnam avaśaṃ prakṛter vaśāt 9.8

na ca māṃ tāni karmāṇi nibadhnanti dhanaṃjaya
udāsīnavad āsīnam asaktaṃ teṣu karmasu 9.9

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram
hetunānena kaunteya jagad viparivartate 9.10

avajānanti māṃ mūḍhā mānuṣīṃ tanum āśritam
paraṃ bhāvam ajānanto mama bhūtamaheśvaram 9.11

moghāśā moghakarmāṇo moghajñānā vicetasaḥ
rākṣasīm āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ 9.12

mahātmānas tu māṃ pārtha daivīṃ prakṛtim āśritāḥ
bhajanty ananyamanaso jñātvā bhūtādim avyayam
9.13

satataṃ kīrtayanto māṃ yatantaś ca dṛḍhavratāḥ
namasyantaś ca māṃ bhaktyā nityayuktā upāsate 9.14

jñānayajñena cāpy anye yajanto mām upāsate
ekatvena pṛthaktvena bahudhā viśvatomukham 9.15

ahaṃ kratur ahaṃ yajñaḥ svadhāham aham auṣadham
mantro.aham aham evājyam aham agnir ahaṃ hutam
9.16

pitāham asya jagato mātā dhātā pitāmahaḥ
vedyaṃ pavitram oṃkāra ṛk sāma yajur eva ca 9.17

gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt
prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījam avyam
9.18

tapāmy aham ahaṃ varṣaṃ nigṛṇhāmy utsṛjāmi ca
amṛtaṃ caiva mṛtyuś ca sad asac cāham arjuna 9.19

traividyā māṃ somapāḥ pūtapāpā
yajñair iṣṭvā svargatiṃ prārthayante
te puṇyam āsādya surendralokaṃ
aśnanti divyān divi devabhogān 9.20

te taṃ bhuktvā svargalokaṃ viśālaṃ
kṣīṇe puṇye martyalokaṃ viśanti
evaṃ trayīdharmam anuprapannā
gatāgataṃ kāmakāmā labhante 9.21

ananyāś cintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmy aham
9.22

yepy anyadevatābhaktā yajante śraddhayānvitāḥ
tepi mām eva kaunteya yajanty avidhipūrvakam 9.23

ahaṃ hi sarvayajñānāṃ bhoktā ca prabhur eva ca
na tu mām abhijānanti tattvenātaś cyavanti te 9.24

yānti devavratā devān pitṛn yānti pitṛvratāḥ
bhūtāni yānti bhūtejyā yānti madyājinopi mām 9.25

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā
prayacchati
tad ahaṃ bhaktyupahṛtam aśnāmi prayatātmanaḥ
9.26

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva madarpaṇam 9.27

śubhāśubhaphalair evaṃ mokṣyase karmabandhanaiḥ
saṃnyāsayogayuktātmā vimukto mām upaiṣyasi 9.28

samohaṃ sarvabhūteṣu na me dveṣyosti na priyaḥ
ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpy aham
9.29

api cet sudurācāro bhajate mām ananyabhāk
sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ
9.30

kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ
nigacchhati
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati 9.31

māṃ hi pārtha vyapāśritya yepi syuḥ pāpayonayaḥ
striyo vaiśyās tathā śūdrās tepi yānti parāṃ gatim
9.32

kiṃ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā
anityam asukhaṃ lokam imaṃ prāpya bhajasva mām
9.33

manmanā bhava madbhakto madyājī māṃ namaskuru
mām evaiṣyasi yuktvaivam ātmānaṃ matparāyaṇaḥ
9.34


NINTH CHAPTER

The Blessed Lord said:
1. To thee, who dost not carp, verily shall I now declare this, the most profound knowledge, united with realisation, having known which, thou shalt be free from evil (Samsâra).
2. Of sciences, the highest; of profundities, the deepest; of purifiers, the supreme, is this; realisable by direct perception, endowed with (immense) merit, very easy to perform, and of an imperishable nature.
3. Persons without Shraddhâ for this Dharma, return, O scorcher of foes, without attaining Me, to the path of re-birth fraught with death. 3
4. All this world is pervaded by me in My unmanifested form: all beings exist in Me, but I do not dwell in them. 4
5. Nor do beings exist in Me (in reality), behold My Divine Yoga! Bringing forth and supporting the beings, My Self does not dwell in them. 5
6. As the mighty wind, moving always everywhere, rests ever in the Akâsha, know thou, that even so do all beings rest in Me. 6
7. At the end of a Kalpa, O son of Kunti, all beings go back to My Prakriti: at the beginning of (another) Kalpa, I send them forth again. 7
8. Animating My Prakriti, I project again and again this whole multitude of beings, helpless under the sway of Prakriti. 8
9. These acts do not bind Me, sitting as one neutral, unattached to them, O Dhananjaya. 9
10. By reason of My proximity, Prakriti produces all this, the moving and the unmoving; the world wheels round and round, O son of Kunti, because of this. 10
11. Unaware of My higher state, as the great Lord of beings, fools disregard Me, dwelling in the human form. 11
12. Of vain hopes, of vain works, of vain knowledge, and senseless, they verily are possessed of the delusive nature of Râkshasas and Asuras. 12
13. But the great-souled ones, O son
of Prithâ, possessed of the Divine Prakriti, knowing Me to be the origin of beings, and immutable, worship Me with a single mind. 13
14. Glorifying Me always and striving with firm resolve, bowing down to Me in devotion, always steadfast, they worship Me.
15. Others, too, sacrificing by the Yajna of knowledge (i.e., seeing the Self in all), worship Me the All-Formed, as one, as distinct, as manifold. 15
16. I am the Kratu, I the Yajna, I the Svadhâ, I the Aushadham, I the Mantra, I the Ajyam, I the fire, and I the oblation. 16
17. I am the Father of this world, the Mother, the Sustainer, the Grandfather; the Purifier, the (one) thing to be known, (the syllable) Om, and also the Rik, Sâman and Yajus. 17
18. The Goal, the Supporter, the Lord, the Witness, the Abode, the Refuge, the Friend, the Origin, the Dissolution, the Substratum, the Storehouse, the Seed immutable. 18
19. (As sun) I give heat: I withhold and send forth rain; I am immortality and also death; being and non-being am I, O Arjuna! 19
20. The knowers of the three Vedas, worshipping Me by Yajna, drinking the Soma, and (thus) being purified from sin, pray for passage to heaven; reaching the holy world of the Lord of the Devas, they enjoy in heaven the divine pleasures of the Devas. 20
21. Having enjoyed the vast Swarga-world, they enter the mortal world, on the exhaustion of their merit: Thus, abiding by the injunctions of the three (Vedas), desiring desires, they (constantly) come and go. 21
22. Persons who, meditating on Me as non-separate, worship Me in all beings, to them thus ever jealously engaged, I carry what they lack and preserve what they already have. 22
23. Even those devotees, who endued with Shraddhâ, worship other gods, they too worship Me alone, O son of Kunti, (but) by the wrong method. 23
24. For I alone am the Enjoyer, and Lord of all Yajnas; but because they do not know Me in reality, they return, (to the mortal world). 24
25. Votaries of the Devas go to the Devas; to the Pitris, go their votaries; to the Bhutas, go the Bhuta worshippers; My votaries too come unto Me. 25
26. Whoever with devotion offers Me a leaf, a flower, a fruit, or water, that I accept—the devout gift of the pure-minded. 26
27. Whatever thou doest, whatever thou eatest, whatever thou offerest in sacrifice, whatever thou givest away, whatever austerity thou practisest, O son of Kunti, do that as an offering unto Me.
28. Thus shalt thou be freed from the bondages of actions, bearing good and evil results: with the heart steadfast in the Yoga of renunciation, and liberated, thou shalt come unto Me. 28
29. I am the same to all beings: to Me there is none hateful or dear. But those who worship Me with devotion, are in Me, and I too am in them. 29
30. If even a very wicked person worships Me, with devotion to none else, he should be regarded as good, for he has rightly resolved. 30
31. Soon does he become righteous, and attain eternal Peace, O son of Kunti boldly canst thou proclaim, that My devotee is never destroyed.
32. For, taking refuge in Me, they also, O son of Prithâ, who might be of inferior birth,—women, Vaishyas, as well as Sudras,—even they attain to the Supreme Goal. 32
33. What need to mention holy Brâhmanas, and devoted Râjarshis! Having obtained this transient, joyless world, worship thou Me. 33
34. Fill thy mind with Me, be My devotee, sacrifice unto Me, bow down to Me; thus having made thy heart steadfast in Me, taking Me as the Supreme Goal, thou shalt come to Me.

The end of the ninth chapter, designated The Way of the Kingly Knowledge and the Kingly Secret.





Krishna. Now will I open unto thee- whose heart
Rejects not- that last lore, deepest-concealed,
That farthest secret of My Heavens and Earths,
Which but to know shall set thee free from ills,-
A royal lore! a Kingly mystery!
Yea! for the soul such light as purgeth it
From every sin; a light of holiness
With inmost splendour shining; plain to see;
Easy to walk by, inexhaustible!
They that receive not this, failing in faith
To grasp the greater wisdom, reach not Me,
Destroyer of thy foes! They sink anew
Into the realm of Flesh, where all things change!
By Me the whole vast Universe of things
Is spread abroad;- by Me, the Unmanifest!
In Me are all existences contained;
Not I in them!
Yet they are not contained,
Those visible things! Receive and strive to embrace
The mystery majestical! My Being-
Creating all, sustaining all- still dwells
Outside of all!
See! as the shoreless airs
Move in the measureless space, but are not space,
[And space were space without the moving airs];
So all things are in Me, but are not I.
At closing of each Kalpa, Indian Prince!
All things which be back to My Being come:
At the beginning of each Kalpa, all
Issue new-born from Me.
By Energy
And help of Prakriti, my outer Self,
Again, and yet again, I make go forth
The realms of visible things- without their will-
All of them- by the power of Prakriti.
Yet these great makings, Prince! involve Me not
Enchain Me not ! I sit apart from them,
Other, and Higher, and Free; nowise attached!
Thus doth the stuff of worlds, moulded by Me,
Bring forth all that which is, moving or still,
Living or lifeless! Thus the worlds go on!
The minds untaught mistake Me, veiled in form;-
Naught see they of My secret Presence, nought
Of My hid Nature, ruling all which lives.
Vain hopes pursuing, vain deeds doing; fed
On vainest knowledge, senselessly they seek
An evil way, the way of brutes and fiends.
But My Mahatmas, those of noble soul
Who tread the path celestial, worship Me
With hearts unwandering,- knowing Me the Source,
Th' Eternal Source, of Life. Unendingly
They glorify Me; seek Me; keep their vows
Of reverence and love, with changeless faith
Adoring Me. Yea, and those too adore,
Who, offering sacrifice of wakened hearts,
Have sense of one pervading Spirit's stress,
One Force in every place, though manifold!
I am the Sacrifice! I am the Prayer!
I am the Funeral-Cake set for the dead!
I am the healing herb! I am the ghee,
The Mantra, and the flame, and that which burns!
I am- of all this boundless Universe-
The Father, Mother, Ancestor, and Guard!
The end of Learning! That which purifies
In lustral water! I am OM! I am
Rig-Veda, Sama-Veda, Yajur-Ved;
The Way, the Fosterer, the Lord, the Judge,
The Witness; the Abode, the Refuge-House,
The Friend, the Fountain and the Sea of Life
Which sends, and swallows up; Treasure of Worlds
And Treasure-Chamber! Seed and Seed-Sower,
Whence endless harvests spring! Sun's heat is mine;
Heaven's rain is mine to grant or to withhold;
Death am I, and Immortal Life I am,
Arjuna! SAT and ASAT, Visible Life,
And Life Invisible!
Yea! those who learn
The threefold Veds, who drink the Soma-wine,
Purge sins, pay sacrifice- from Me they earn
Passage to Swarga; where the meats divine
Of great gods feed them in high Indra's heaven.
Yet they, when that prodigious joy is o'er,
Paradise spent, and wage for merits given,
Come to the world of death and change once more.
They had their recompense! they stored their treasure,
Following the threefold Scripture and its writ;
Who seeketh such gaineth the fleeting pleasure
Of joy which comes and goes! I grant them it!
But to those blessed ones who worship Me,
Turning not otherwhere, with minds set fast,
I bring assurance of full bliss beyond.
Nay, and of hearts which follow other gods
In simple faith, their prayers arise to me,
O Kunti's Son! though they pray wrongfully;
For I am the Receiver and the Lord
Of every sacrifice, which these know not
Rightfully; so they fall to earth again!
Who follow gods go to their gods; who vow
Their souls to Pitris go to Pitris; minds
To evil Bhuts given o'er sink to the Bhuts;
And whoso loveth Me cometh to Me.
Whoso shall offer Me in faith and love
A leaf, a flower, a fruit, water poured forth,
That offering I accept, lovingly made
With pious will. Whate'er thou doest, Prince!
Eating or sacrificing, giving gifts,
Praying or fasting, let it all be done
For Me, as Mine. So shalt thou free thyself
From Karmabandh, the chain which holdeth men
To good and evil issue, so shalt come
Safe unto Me- when thou art quit of flesh-
By faith and abdication joined to Me!
I am alike for all! I know not hate,
I know not favour! What is made is Mine!
But them that worship Me with love, I love;
They are in Me, and I in them!
Nay, Prince!
If one of evil life turn in his thought
Straightly to Me, count him amidst the good;
He hath the high way chosen; he shall grow
Righteous ere long; he shall attain that peace
Which changes not. Thou Prince of India!
Be certain none can perish, trusting Me!
O Pritha's Son! whoso will turn to Me,
Though they be born from the very womb of Sin,
Woman or man; sprung of the Vaisya caste
Or lowly disregarded Sudra,- all
Plant foot upon the highest path; how then
The holy Brahmans and My Royal Saints?
Ah! ye who into this ill world are come-
Fleeting and false- set your faith fast on Me!
Fix heart and thought on Me! Adore Me! Bring
Offerings to Me! Make Me prostrations! Make
Me your supremest joy! and, undivided,
Unto My rest your spirits shall be guided.

HERE ENDETH CHAPTER IX OF THE
BHAGAVAD-GITA,
Entitled "Rajavidyarajaguhyayog,"
Or "The Book of Religion by the Kingly Knowledge
and the Kingly Mystery."



 
 
(I humbly bow to the lotus feet of Sree Swamy ji  for the collection )




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Posted by gopalakrishna at 5:34 PM  

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