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4 | 39-41 | He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanangaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge. |
4 | 40-42 | He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanangaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge. |
5 | 41-1 | Actions, O Dhanangaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge. Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise! Arguna said: O Krishna! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior. |
5 | 42-2 | Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise! Arguna said: O Krishna! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior. The Deity said: Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. |
5 | 1-3 | Arguna said: O Krishna! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior. The Deity said: Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. He should be understood to be always an ascetic, who has no aversion and no desire. For, O you of mighty arms! he who is free from the pairs of opposites is easily released from (all) bonds. |
5 | 2-4 | The Deity said: Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. He should be understood to be always an ascetic, who has no aversion and no desire. For, O you of mighty arms! he who is free from the pairs of opposites is easily released from (all) bonds. Children not wise men talk of sankhya and yoga as distinct. One who pursues either well obtains the fruit of both. |
5 | 3-5 | He should be understood to be always an ascetic, who has no aversion and no desire. For, O you of mighty arms! he who is free from the pairs of opposites is easily released from (all) bonds. Children not wise men talk of sankhya and yoga as distinct. One who pursues either well obtains the fruit of both. The seat which the sankhyas obtain is reached by the yogas also. He sees (truly), who sees the sankhya and yoga as one. |
5 | 4-6 | Children not wise men talk of sankhya and yoga as distinct. One who pursues either well obtains the fruit of both. The seat which the sankhyas obtain is reached by the yogas also. He sees (truly), who sees the sankhya and yoga as one. Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman without delay. |
5 | 5-7 | The seat which the sankhyas obtain is reached by the yogas also. He sees (truly), who sees the sankhya and yoga as one. Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman without delay. He who is possessed of devotion, whose self is pure, who has restrained his self, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions). |
5 | 6-8 | Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman without delay. He who is possessed of devotion, whose self is pure, who has restrained his self, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions). The man of devotion, who knows the truth, thinks he does nothing at all, when he sees, hears, touches, smells, eats, moves, sleeps, breathes, |
5 | 7-9 | He who is possessed of devotion, whose self is pure, who has restrained his self, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions). The man of devotion, who knows the truth, thinks he does nothing at all, when he sees, hears, touches, smells, eats, moves, sleeps, breathes, talks, throws out, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses. |
5 | 8-10 | The man of devotion, who knows the truth, thinks he does nothing at all, when he sees, hears, touches, smells, eats, moves, sleeps, breathes, talks, throws out, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses. He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water. |
5 | 9-11 | talks, throws out, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses. He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water. Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understandincy, or even the senses (all) free (from egoistic notions). |
5 | 10-12 | He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water. Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understandincy, or even the senses (all) free (from egoistic notions). He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. |
5 | 11-13 | Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understandincy, or even the senses (all) free (from egoistic notions). He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. The self-restrained, embodied (self) lies at ease within the city of nine portals, renouncing all actions by the mind, not doing, nor causing (anything) to be done. |
5 | 12-14 | He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. The self-restrained, embodied (self) lies at ease within the city of nine portals, renouncing all actions by the mind, not doing, nor causing (anything) to be done. The Lord is not, the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. |
5 | 13-15 | The self-restrained, embodied (self) lies at ease within the city of nine portals, renouncing all actions by the mind, not doing, nor causing (anything) to be done. The Lord is not, the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded. |
5 | 14-16 | The Lord is not, the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded. But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle). |
5 | 15-17 | The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded. But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle). And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. |
5 | 16-18 | But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle). And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. The wise look upon a Brahmana possessed of learning and humility, on a cow, an elephant, a dog, and a Svapaka, as alike. |
5 | 17-19 | And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. The wise look upon a Brahmana possessed of learning and humility, on a cow, an elephant, a dog, and a Svapaka, as alike. Even here, those have conquered the material world, whose mind rests in equability; since Brahman is free from defects and equable, therefore they rest in Brahman. |
5 | 18-20 | The wise look upon a Brahmana possessed of learning and humility, on a cow, an elephant, a dog, and a Svapaka, as alike. Even here, those have conquered the material world, whose mind rests in equability; since Brahman is free from defects and equable, therefore they rest in Brahman. He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable. |
5 | 19-21 | Even here, those have conquered the material world, whose mind rests in equability; since Brahman is free from defects and equable, therefore they rest in Brahman. He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable. One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness. |
5 | 20-22 | He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable. One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness. For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery; they have a beginning as well as an end. O son of Kunti! a wise man feels no pleasure in them. |
5 | 21-23 | One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness. For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery; they have a beginning as well as an end. O son of Kunti! a wise man feels no pleasure in them. He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. |
5 | 22-24 | For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery; they have a beginning as well as an end. O son of Kunti! a wise man feels no pleasure in them. He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman, obtains the Brahmic bliss. |
5 | 23-25 | He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman, obtains the Brahmic bliss. The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings, obtain the Brahmic bliss. |
5 | 24-26 | The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman, obtains the Brahmic bliss. The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings, obtain the Brahmic bliss. To the ascetics, who are free from desire and wrath, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death). |
5 | 25-27 | The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings, obtain the Brahmic bliss. To the ascetics, who are free from desire and wrath, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows, and making the upward and downward lifebreaths even, confines their movements within the nose, |
5 | 26-28 | To the ascetics, who are free from desire and wrath, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows, and making the upward and downward lifebreaths even, confines their movements within the nose, who restrains senses, mind, and understanding, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death). |
5 | 27-29 | The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows, and making the upward and downward lifebreaths even, confines their movements within the nose, who restrains senses, mind, and understanding, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death). |
6 | 28-1 | who restrains senses, mind, and understanding, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death). He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity. The Deity said: He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires, nor he who performs no acts. |
6 | 29-2 | He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity. The Deity said: He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires, nor he who performs no acts. Know, O son of Pandu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies. |
6 | 1-3 | The Deity said: He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires, nor he who performs no acts. Know, O son of Pandu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when be has risen to devotion, tranquillity is said to be a means. |
6 | 2-4 | Know, O son of Pandu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when be has risen to devotion, tranquillity is said to be a means. When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion. |
6 | 3-5 | To the sage who wishes to rise to devotion, action is said to be a means, and to him, when be has risen to devotion, tranquillity is said to be a means. When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion. (A man) should elevate his self by his self; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy. |
6 | 4-6 | When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion. (A man) should elevate his self by his self; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy. To him who has subjugated his self by his self, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. |
6 | 5-7 | (A man) should elevate his self by his self; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy. To him who has subjugated his self by his self, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. |
6 | 6-8 | To him who has subjugated his self by his self, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. |
6 | 7-9 | The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. |
6 | 8-10 | The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings. |
6 | 9-11 | And he is esteemed highest, who thinks alike about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings. Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass), |
6 | 10-12 | A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings. Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass), and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. |
6 | 11-13 | Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass), and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose, and not looking about in (all) directions, |
6 | 12-14 | and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose, and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of Brahmakarins, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. |
6 | 13-15 | Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose, and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of Brahmakarins, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. |
6 | 14-16 | with a tranquil self, devoid of fear, and adhering to the rules of Brahmakarins, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. |
6 | 15-17 | Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, who takes due food and exercise, who toils duly in all works, and who sleeps and awakes (in) due (time). |
6 | 16-18 | Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, who takes due food and exercise, who toils duly in all works, and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. |
6 | 17-19 | That devotion which destroys (all) misery is his, who takes due food and exercise, who toils duly in all works, and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. |
6 | 18-20 | When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice, of abstraction, ceases to work; in which too, one seeing the self by the self, is pleased in the self; |
6 | 19-21 | As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice, of abstraction, ceases to work; in which too, one seeing the self by the self, is pleased in the self; in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only; and adhering to which, one never swerves from the truth; acquiring which, one thinks no other acquisition higher than it; |
6 | 20-22 | That (mental condition), in which the mind restrained by practice, of abstraction, ceases to work; in which too, one seeing the self by the self, is pleased in the self; in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only; and adhering to which, one never swerves from the truth; acquiring which, one thinks no other acquisition higher than it; and adhering to which, one is not shaken off even by great misery; that should be understood to be called devotion in which there is a severance of all connexion with pain. |
6 | 21-23 | in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only; and adhering to which, one never swerves from the truth; acquiring which, one thinks no other acquisition higher than it; and adhering to which, one is not shaken off even by great misery; that should be understood to be called devotion in which there is a severance of all connexion with pain. That devotion should be practised with steadiness and with an undesponding heart. |
6 | 22-24 | and adhering to which, one is not shaken off even by great misery; that should be understood to be called devotion in which there is a severance of all connexion with pain. That devotion should be practised with steadiness and with an undesponding heart. Abandoning, without exception, all desires, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only, |
6 | 23-25 | That devotion should be practised with steadiness and with an undesponding heart. Abandoning, without exception, all desires, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only, one should by slow steps become quiescent, with a firm resolve coupled with courage; and fixing the mind upon the self, should think of nothing. |
6 | 24-26 | Abandoning, without exception, all desires, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only, one should by slow steps become quiescent, with a firm resolve coupled with courage; and fixing the mind upon the self, should think of nothing. Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. |
6 | 25-27 | one should by slow steps become quiescent, with a firm resolve coupled with courage; and fixing the mind upon the self, should think of nothing. Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. |
6 | 26-28 | Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness-contact with the Brahman. |
6 | 27-29 | The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness-contact with the Brahman. He who has devoted his self to abstraction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in the self. |
6 | 28-30 | Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness-contact with the Brahman. He who has devoted his self to abstraction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in the self. To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me. |
6 | 29-31 | He who has devoted his self to abstraction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in the self. To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me. The devotee who worships me abiding in all beings, holding that all is one, lives in me, however he may be living. |
6 | 30-32 | To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me. The devotee who worships me abiding in all beings, holding that all is one, lives in me, however he may be living. That devotee, O Arguna! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain). |
6 | 31-33 | The devotee who worships me abiding in all beings, holding that all is one, lives in me, however he may be living. That devotee, O Arguna! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain). Arguna said: I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared in consequence of fickleness. |
6 | 32-34 | That devotee, O Arguna! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain). Arguna said: I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared in consequence of fickleness. For, O Krishna! the mind is fickle, boisterous, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. |
6 | 33-35 | Arguna said: I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared in consequence of fickleness. For, O Krishna! the mind is fickle, boisterous, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said: Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects). |
6 | 34-36 | For, O Krishna! the mind is fickle, boisterous, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said: Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous, it can be obtained through (proper) expedients. |
6 | 35-37 | The Deity said: Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous, it can be obtained through (proper) expedients. Arguna, said: What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous, and having a mind shaken off from devotion, (though) full of faith? |
6 | 36-38 | It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous, it can be obtained through (proper) expedients. Arguna, said: What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous, and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths), go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? |
6 | 37-39 | Arguna, said: What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous, and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths), go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. |
6 | 38-40 | Does he, fallen from both (paths), go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said: O son of Pritha neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. |
6 | 39-41 | Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said: O son of Pritha neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious men. |
6 | 40-42 | The Deity said: O son of Pritha neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious men. Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain. |
6 | 41-43 | He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious men. Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection. |
6 | 42-44 | Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection. For even though reluctant, he is led away by the self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. |
6 | 43-45 | There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection. For even though reluctant, he is led away by the self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts, and cleared of his sins, attains perfection after many births, and then reaches the supreme goal. |
6 | 44-46 | For even though reluctant, he is led away by the self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts, and cleared of his sins, attains perfection after many births, and then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action; therefore, O Arguna! become a devotee. |
6 | 45-47 | But the devotee working with great efforts, and cleared of his sins, attains perfection after many births, and then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action; therefore, O Arguna! become a devotee. |
7 | 46-1 | The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action; therefore, O Arguna! become a devotee. And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Deity said: O son of Pritha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. |
7 | 47-2 | And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Deity said: O son of Pritha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. |
7 | 1-3 | Deity said: O son of Pritha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some work for perfection; and even of those who have reached perfection, and who are assiduous, only some know me truly. |
7 | 2-4 | I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some work for perfection; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold. |
7 | 3-5 | Among thousands of men, only some work for perfection; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold. But this is a lower (form of my) natureKnow (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. |
7 | 4-6 | Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold. But this is a lower (form of my) natureKnow (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) sourceI am the producer and the destroyer of the whole universe. |
7 | 5-7 | But this is a lower (form of my) natureKnow (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) sourceI am the producer and the destroyer of the whole universe. There is nothing else, O Dhanangaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread. |
7 | 6-8 | Know that all things have these (for their) sourceI am the producer and the destroyer of the whole universe. There is nothing else, O Dhanangaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread. I am the taste in water, O son of Kunti! I am the light of the sun and moon. I am `Om' in all the Vedas, sound in space, and manliness in human beings; |
7 | 7-9 | There is nothing else, O Dhanangaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread. I am the taste in water, O son of Kunti! I am the light of the sun and moon. I am `Om' in all the Vedas, sound in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance in those who perform penance. |
7 | 8-10 | I am the taste in water, O son of Kunti! I am the light of the sun and moon. I am `Om' in all the Vedas, sound in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance in those who perform penance. Know me, O son of Pritha! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious. |
7 | 9-11 | I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance in those who perform penance. Know me, O son of Pritha! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious. I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings. |
7 | 10-12 | Know me, O son of Pritha! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious. I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. |
7 | 11-13 | I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible; |
7 | 12-14 | And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible; for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. |
7 | 13-15 | The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible; for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind, do not resort to me. |
7 | 14-16 | for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. |
7 | 15-17 | Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. |
7 | 16-18 | But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction, has taken to me as the goal than which there is nothing higher. |
7 | 17-19 | Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. |
7 | 18-20 | For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures. |
7 | 19-21 | At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. |
7 | 20-22 | Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. |