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Post by madanmohandas on Nov 19, 2019 12:18:03 GMT -6
Thanks Nitai. Here is what I have done today,
Now Canto IX, called Sovereign Mystery, 1-8, Shri Krishna continues his instruction to Arjuna
The Blessed Lord said, But now, since you are free of jealousy, I shall declare the supreme mystery; Equipped with knowledge and wisdom mature, You shall release from misfortune procure. 1
A sov'reign wisdom, sov'reign mystery, Perennial, bestowing purity. Full righteous, and by perception discerned, Most easily and happily performed. 2
Those who no faith have in this pious way, O Scorcher of the foe, are led astray, Not reaching me, they tread this world again, And in death and transmigration remain. 3
By me pervaded is all of this world, In my unmanifested form upheld; All beings in my person thus exist, But I do not in them at all subsist. 4
Nay, truly I do not within me hold All beings, my mystic power behold! Tho' I support all beings and maintain, In my own transcendent state I remain. 5
Even as in the great sky is confined, Tho' going everywhere, the blowing wind; You should know, likewise, by analogy, In this manner all beings rest in me. 6
All beings, thus, O Kunti's son, evolve From my nature, and then again involve; Sent forth when gins the cosmic age to dawn, And at the age's end again withdrawn. 7
Thro' my nature again and yet again, I create all this, dissolve, and maintain; This hoard of beings compelled in this way, Are driven forth by arbitrary sway. 8
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Post by madanmohandas on Nov 22, 2019 4:46:06 GMT -6
Nor do these actions bind me or constrain, O winner of great wealth, for I remain, As indifferent, from attachment free, As if they were of no concern to me. 9
By my supervision nature begot, These moving creatures, and those that move not; And by this cause, O noble Kunti's son, The world proceeds on its revolution. 10
But idiots are ignorant of me, As man embodied thay take me to be, Since they know not my supreme state, adored As ruler of all beings, and their Lord. 11
Vain are their hopes and their deeds are as vain, Their knowledge is futile, they have no brain; Of fiends and demons they the nature bear, Resorting to the Enchantresses' snare. 12
But great souls, O Partha, who refuge take, Of my divine nature also partake; To singular worship they have recourse, Knowing me as the perennial source. 13 Firm in their vows, they always sing of me, Engaged in my worship assiduously; In love, with prostration, to me they pray, And constantly adore me in this way. 14
Others sacrifice to me consecrate, Who such knowledge and wisdom cultivate; The One into many parts they divide, With countless visages on every side. 15
The rite, the sacrifice, the oblation, The potent herb, and the incantation, The offering, the fire, and the ghee, All these I am, and they represent me. 16
I am the father of this world entire, The mother, maintainer, and great grandsire; I am, in the Rig, Sama, and Yajur, The thing to be known, and the 'om' sound pure. 17
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Post by madanmohandas on Nov 22, 2019 17:03:26 GMT -6
The sustainer, the Lord, witness, and goal, The abode, resort, and friend of the soul; Creation, destruction, the stay am I, The perennial seed and treasury. 18
I am the heater, and I am the rain, Which I send forth, which I also restrain; And I am death and immortality, O Arjuna, Sat and Asat are me. 19
Those who know what the three Vedas prescribe, Make sacrifice, and Soma juice imbibe; Who, purged of sin, pray to me and beseech, That they the heavenly regions may reach; And by their rites and piety sincere, Attain to Indra's celestial sphere. Residing in celestial abodes, They taste the dainties and pleasures of gods. 20
And there in the heavens they long remain, Till, merit spent, they come to earth again. Thus those the tripartite path who follow, Always desirous, must come and go. 21
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Post by madanmohandas on Nov 23, 2019 9:05:46 GMT -6
But those who concentrate exclusively, In meditation and worship of me, Who always in pure love and faith abide, Their gain and necessities I provide. 22
And even those who other gods implore, With faith, and devotedly thus adore, They worship only me, O Kunti's son, In contravention of regulation. 23
I am indeed of sacrifice the Lord, The enjoyer of offerings, adored; My supreme state they do not comprehend, And thus ignorant of truth, they descend. 24
Those who worship gods, with the gods abide, Who worship manes, with manes reside; Who worship elemental spirits flee To spirits; my worshipers come to me. 25
And whoever offers with love and faith, Some water and some fruit, a flower and leaf, When offered with love and sincerity, I eat, as most acceptable to me. 26
Whate'er you do, or eat, or give away, Whatever pious penances you pay, In all respects thus, O son of Kunti, All that should be consecrated to me. 27
Salvation you shall thus attain with ease, From acts or good or ill and gain release; With renunciation and yoga be Attuned, and liberated, come to me. 28
All beings I hold in equality, There are none hateful or none dear to me; But whoever worships and serves me well, I dwell in them, and they within me dwell. 29
But even one immersed in vile sins, If he my wholehearted worship begins, Sure he a pious man is deemed to be, Who has resolved thus deliberately. 30
He soon becomes a righteous man and goes To everlasting peace and blest repose, O son of Kunti, proclaim and repeat, My devotee never suffers defeat! 31
O Partha, who for refuge to me come, E'en tho' they be born of a sinful womb, Nay, women, merchants, and labourers too, The path to the supreme may thus pursue. 32
What then of brahmans, pious voteries, And wise princes who are my devotees? While in this fleeting joyless world you stay, You should engage in my worship and pray. 33
Your mind devote, your love on me bestow, In homage and in worship bowing low; You shall to me attain by my decree, With all your soul devoted unto me. 34
Om, yea, That Truth, In the Srimad Bhagavad Gita, The beautiful Upanisad of wisdom, Consisting of the knowledge of Brahman, The yoga scripture, Forming a dialogue between Krishna and Arjuna, This was the Ninth Canto, Entitled, The Yoga of the Sovereign Mystery.
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Post by madanmohandas on Nov 24, 2019 4:02:02 GMT -6
The Glory of the Gita by Acharya Shankara,
Whoever does this Gita scripture read, Are from all fear and from misery freed; And who recites this song with pious care, To Vishnu's supreme region shall repair. 1
Who studies the Gita attentively, With breath restrained, in all sincerity, The sins accrued in former lives and states, The study of the Gita expiates. 2
As people wash with water everyday, And thereby cleanse all filth and grime away; So daily bathing in the Gita's stream, Removes all worldly stain, and makes 'em clean. 3
The Gita sweetly sing and always read, Of other vast scriptures what is the need? Since, direct from the Lotus-naveled Lord, From his Lotus-mouth has this text outpoured. 4
Of the Mahabharat the quintessence, Which Vishnu from his own mouth did didspence; Who drinks the Gita, which like Ganga flows, No more repeated birth in this world knows. 5
The Upanishads, like a herd of kine, Are milked by the cowherd chief's son divine, The son of Pritha is the thirsty calf, And the wise the sweet Gita nectar quaff. 6
Of holy ancient texts there is but one, The scripture sung by Devaki's dear son; The only God of all the gods is he, Known as the noble son of Devaki. The only mantra whereby one attains Salvation, is the chanting of his names; Of all good works that deed alone is good, Which renders service to the one true God. 7
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Post by madanmohandas on Nov 24, 2019 14:48:43 GMT -6
Now, by good grace, begins Canto X of the Bhagavad Gita. Hail Shri Krishna!
The Blessed Lord said; Hearken again to my supernal speech, O mighty armed, this lesson that I teach; Which I shall for your good deliver here, Since you to me are exceedingly dear. 1
Nor hosts of mighty gods, nor rishis great, My almighty power can estimate, They know not my originality, Since they derive their origin from me. 2
But whoso knows me without beginning, The Lord of all the worlds, with no ending; He is undeluded and thereby wins, Though mortal, the absolution of sins. 3
Intellect, knowledge, unbewilderment, Forgiveness and truth, restraint and content; Birth and death, misery and happiness, The state of fear and that of fearlessness; Non-violence, and equanimity, Satisfaction, penance and charity, Both high reputation and infamy; These diverse natures in creatures abide, Which from me spring, and in order divide. 4. and 5
The ancient four, and seven rishis wise, Did from my mind and my nature arise, Who in their turn the world did generate, And with diverse creatures did populate. 6
And whoso knows this mystic power of mine, As the supreme reality divine, He is unwavering in his practice Of yoga, let there be no doubt of this. 7
I am the primal source, from me evolve All things created, thus the wise resolve, With love and intellectual faculty, To contemplation in worship of me. 8
Their minds absorbed, their lives to me resigned, And always of me each other remind; Talking of me again and yet again, They true delight and satisfaction gain. 9
To those always attuned with loving zeal, And worship, I myself the truth reveal; That wisdom do I grant that sets them free, Whereby they easily attain to me. 10
To those engaged, because I love them well, And in their eager hearts forever dwell, I light the lamp of wisdom from within, Dispelling darkness, absolving all sin. 11
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Post by madanmohandas on Nov 25, 2019 15:08:34 GMT -6
Continuing with Gita, Canto X. At this point in the dialogue can be observed a marked change in the manner in which Arjuna regards Krishna. In the first Canto Arjuna himself is delivering his harangue on ethics and morals as a justification for his disinclination to enter into strife with his relatives, saying such as,
Yet how could we, to whom these things are plain, Not from such sinful deeds learn to refrain? ...etc 1.39
In the beginning of Canto II, Krishna is somewhat taken aback, and admonishes Arjuna for his apparent cowardice and misplaced affections. Arjuna, under the stress of indecision, submits to be instructed by Krishna, tho' he himself sat in the higher position, he humbles himself and is ready to learn with a degree of deference.
You are my teacher, seeing me distressed, Teach me, your pupil, what would be the best. 2.6
Krishna then enters into long discourse on the nature of the self and so forth. Arjuna then interrogates Krishna on what the signs are whereby a self controlled person can be identified, which Krishna proceeds to set forth. In Canto III, Arjuna expresses some perplexing doubt regarding Krishna's seeming ambiguity in now stressing work, now meditation. He says,
Tell me only one thing, and definite, Whereby I may attain the blessed state. 2.3
Krishna again reconciles his doubt, but in Canto IV, Krishna informs Arjuna that he first declared this yoga to Vavasvan, whereat Arjuna is again perplexed, saying,
Much later is thy birth, O Lord divine, Than Vivasvan, born in the ancient time; How is it possible to comprehend, 'Twas thou that did this yoga first commend? 4.4
Krishna explains that too. But at the beginning of Canto V, Arjuna is again thrown into consternation by Krishna's seeming relapse into mystic ambiguity, and says,
Again, Krishna, two ways you praise at once, In action to engage, or to renounce; Now deign to tell me which of these is best, In confirmation that I may be blest. 5.1
Krishna again patiently elaborates his intention. He then proceeds sans interruption until we get to the latter portion of Canto VI, where Arjuna expresses his doubt regarding his capacity for meditation due to the natural caprice of the mind. Krishna then advises perseverance in practice. The rest of VI and all of VII proceed without interjection. But the eighth Canto begins with Arjuna's inquiry regarding the definitions of terms that Krishna has introduced at the end of the previous Canto. The rest of VIII and all of IX proceed without further question.
But now in Canto X, Arjuna's doubts are dispelled, he is now convinced of the verity of Krishna's persuasive argument, and now, from verses 12 to 18, can be observed Arjuna's deep conviction and delight in Krishna's revelation.
Arjuna said; Thou art indeed the supreme Brahman, yea, Immaculate and the ultimate stay, The primal being, eternal, divine, The birthless God and potent Lord sublime. 12 Thus all the mighty rishis speak of you, The godly Narad, and Asita too, And Devala and Vyas also acclaim Your glory, which you now to me proclaim. 13
All this, O Kesava, which you indite, I do believe it true, and think it right, This revelation you to me obtend, Nor mighty gods nor demons comprehend. 14
O Purusottama! O Lord supreme, You know yourself by your own self, I ween, The origin, the stay, and end of all, God of all gods and Lord universal . 15
It now behoves you, in your speech to me, To tell your glory elaborately, Of your glorious power and estate, Whereby all of this world you permeate. 16
How may I know you, O almighty Lord, By contemplation how are you adored? In all particulars, to tell me deign, How I may constant thought of you maintain. 17
O Janardan, again to me proclaim, Your glory, yoga, and the self, explain; Your ambrosial speech again repeat, To hear your glory there is no surfeit. 18
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Post by madanmohandas on Nov 26, 2019 7:53:59 GMT -6
(the Glorious Lord said) Ah, very good, then I shall iterate O Kuru's chief, my glories and estate; Those conspicuous by their prominence, Since there is no end to my opulence. 19
The self I am in all beings enshrined, O you who conquers sleep by strength of mind; I am the origin whence creatures spring, Their middle and their terminate ending. 20
Of Adiyas I am Vishnu, and I The sun of luminaries in the sky; Of Marut winds I am Marichi hight, And mid constellations the fair moon bright. 21
Of the Vedas I am the Sama prayer, And of the gods Vasava, I declare; And of the senses I the ruling mind, And consciousness in all beings enshrined. 22
Of all the Rudras, Shankara I am, The lord of wealth amid the Yaksa clan; Of Vasus I am Pavaka, the flame, And I am Meru's high peak known to fame. 23
Of priests who make the sacrificial rite, I am the chief priest Brihaspati hight, Of martial chiefs Skanda know me to be, And of vast bodies of water the sea. 24
Of rishis great I am as Bhrigu known, And I am the monosyllabic 'om'; I am the muttered hymn of sacrifice, And stationary as the home of ice. 25
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Post by madanmohandas on Nov 26, 2019 14:33:14 GMT -6
Of trees I am the shady banyan tree, Of godlike saints, Narad know me to be; Of Gandharvas I am Chitraratha, And of perfected sages Kapila. 26
I am Uchaisravas, the noble steed, Which from the ocean's churning did proceed, Also Airavata, the elephant, Among men I am the king eminent. 27
Of potent arms, the thunderbolt am I, And of kine, the holy cow of plenty; Cupid I am, the world who populates, And Vasuki, the chief of all the snakes. 28
Of hooded cobras I am Ananta, Of those who dwell in water, Varuna; Of the ancestors Aryama I am, And Yama, the disciplinarian. 29
And I am Prahlad in the Daitya line, And of subduing agents I am time; Of animals I am the lion king, And Garuda of birds that ply the wing. 30
The wind I am midst those that purify, Of armipotent heroes Rama I; Of fish the Makara know me to be, And of holy rivers the Jahnavi. 31
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Post by madanmohandas on Nov 27, 2019 13:01:15 GMT -6
I am, Arjuna, of all creation The source, the stay, and the termination; I am self-knowledge of all wise learning, And doctrinal dogma, in arguing. 32
Of syllables I am the foremost, 'A', And I the compound words that thoughts convey; I am time which eternally abides, The sustainer with faces on all sides. 33
And I am death which everything consumes, And source from which the creation resumes; Mongst females I, Fame, Beauty, Opulence, Memory, Resolve, and fine Eloquence; Steadfastness, good Intellect, and Patience. 34
Of hymns the Great Sama know me to be, And of poetic meters Gayatri; Of months the Margasira, and the spring Of seasons, which abundant flowers bring. 35
Of deceit I am the gambler's deceit, The potent power of the potentate; I am expedience and victory, The goodness of the good know me to be. 36
I Vasudev am of the Vrishni clan, Of Pandavas, Dhananjaya I am, Me of wise sages as Vyasa regard, Of poets I am Ushana the bard. 37
Of justice dispensers the rod am I, Of diplomacy I am victory, Of secrets I the vow of silence kept, The wisdom of those in wisdom adept. 38
Of every creature, Arjuna, indeed, I am the source and germinating seed; Aside from me nothing can be begot, Of beings that move, and those that move not. 39
Endless are my divine attributes know, And opulence, O scorcher of the foe! All these are but a sample given here, Of my extensive glory, I declare. 40 Whatever is of eminent glory, Affluence and beauty, all spring from me; All that you should know derives from my might, And my splendorous glory infinite. 41
But what more, Arjuna, should I relate, Or comprehensively expatiate? Since by one fraction of myself I hold, And maintain thus all of this wide wayed world. 42
Om, yea, That Truth In the Srimad Bhagavad Gita, The beautiful Upanisad of wisdom, Consisting of the knowledge of Brahman, The yoga scripture, Forming a dialogue between Krishna and Arjuna, This was the Tenth Canto Entitled The Yoga of Divine Glory
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Post by madanmohandas on Nov 28, 2019 6:54:35 GMT -6
Bhagavad Gita, Canto XI (Arjuna said) This supernal knowledge and mystery Of the self, you have kindly told to me; And by this truth which you to me convey, All my delusion has gone far away. 1
Thus I have heard how beings fall and rise, In detail, Lord of lotus petal eyes, You have the extent of your power shown, Your undecaying glory is now known. 2
O Supreme Ruler, all that you have told, About yourself as right and true I hold; But I your majestical form would see, O Best of beings, grant that sight to me. 3
If you consider me able to view, This divine manifestation of you, Then deign to grant to me, O Yoga's Lord, The sight of your eternal self adored. 4
(the Glorious Lord said) Lo and behold, O son of Pritha, now, And I to you my diverse forms shall show; By hundreds, nay, by thousands you may view, Of varied aspect, and of varied hue. 5
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Post by madanmohandas on Nov 29, 2019 5:44:23 GMT -6
See now the Adityas, the Vasus too, The Rudras, Maruts, and the Aswins two; And many diverse wonders that there be, Things never seen before, O Bharat, see! 6
See all the universe combined in one, The mobile and immobile creation, Within my body, you who sleep subdue, And whatsoever else you fain would view. 7
But you have not the power to behold, With your own eyes, the mystery unfold; Yet I shall grant to you nevertheless, Divine eyes, my mystery to witness. 8
(Sanyaya said) O king, thus having spoken, Lord Hari, The Lord of yogins, in full majesty, To Pritha's son revealed his form divine, Supreme and full fraught with splendour sublime. 9
With many faces, many eyes that gleam, And many wonders there were also seen; With many diverse embellishments dight, With many divine weapons raised to fight. 10
With divine garlands and divine raiment, Anointed with divine and fragrant scent, The great God in whom all the worlds abide, With countless faces facing every side. 11
If all at once a thousand suns should rise, And simultaneously light the skies, It may compare with but a mere semblance, Of that great being's mighty refulgence. 12
The son of Pandu saw the world abide In one, and also into parts divide; And then how all subsist he understood, Within him who is of all gods the God. 13
Then Dhanajaya was o'erwhelmed with awe, His hair stood up to see what he now saw; Head bowed and palms together pressed, and meek, He to the mighty God began to speak. 14
(Arjuna said) I see, O God, within your body dwell The host of gods, other beings as well; Isha, Brahma who on the lotus sits, Divine serpents, and rishis and hermits. 15
With many arms, bellies, faces, and eyes, Of which your endless form I see comprise; Nor end, nor mean, nor beginning have you, I thus the Lord of the universe view. 16
With crowns, maces, and the discus you shine, On all sides with abundant light divine, Beyond measure like the bright sun you blaze, Hard to behold with fierce and blinding rays. 17
You are infallible, and to be known In the Vedas, from you the world has grown; Guardian of righteousness and the supreme, Eternal, imperishable, I ween. 18
Nor beginning, nor mean, nor end I see, Of many arms and infinite glory; Your eyes the sun and moon with shining rays, Your flaming mouths all the world sets ablaze. 19
The earth, the sky, and in between, besides, Is by you permeated on all sides; And seeing this form, wondrous terrible, The three worlds tremble with fear, O Great Soul! 20
This host of gods approach you and convey Their homage, and others fearfully pray; The great rishis and siddhas hail thee Lord, Who are with Vedic hymns always adored. 21
The Rudras, Adityas, and Vasus too, The Sadhyas, Visvas, and the Aswins two, The Maruts, Usmapas, and Gandharvas, Yaksas, Asuras, and the great siddhas, In gathered hosts, with wonder and amaze, Stand awestruck as they fix on you their gaze. 22
O mighty armed, this mighty form divine, Does with many faces, eyes, and arms shine, And many thighs and many feet and many A fearful pointed fang, and many a belly; The worlds are fraught with terror and afright, As I am also, at this fearful sight. 23
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Post by madanmohandas on Nov 30, 2019 15:31:43 GMT -6
Of varied colours glowing, I descry Your radiant refulgence touch the sky, And faces with their mouths all gaping wide, With shining eyes dilated on each side.; Having beheld this vision, full of dread, My mind, Vishnu, is sore disquieted. 24
Seeing your fearful fangs and faces dire, Involving all in time's consuming fire, My sense of space and direction is lost, And into consternation I am tossed; Have mercy God, by all the gods adored, The world's abode and universal Lord. 25
All these princes and Dhrtarastra's sons, Our allied legions, all these mighty ones, The general Bhisma, a Drona there, The chariot driver's son, chiefs in this war, 26
All these into your open mouths I see, With fearful fangs, toward destruction flee,; Some caught between your fangs as in they rush, Are seen with their heads mangled in the crush. 27
E'en as rivers flow with velocity, And disembogue their waves into the sea, On likewise into your flaming mouths go, All these legions of men, and each hero. 28
Or as insects impetuously fly Toward a lighted lamp only to die, Likewise, into your mouths with fiery rays, All creatures rush into destruction's blaze. 29
With flaming tongues you lick up and devour, All worlds by your irresistible power; All the world is filled with your splendour bright, Intolerable heat, and blinding light, O Vishnu, Lord supreme, of potent might, 30
Who are you, Lord? of such frightful aspect, Oh have mercy, I bow with all respect; I know not your intention, kindly show, O primal being, for I wish to know. 31
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Post by madanmohandas on Dec 1, 2019 9:59:15 GMT -6
More Gita XI, 32-42
(The Glorious Lord said;) Indeed I am time, inexorable, Who works destruction and overthrows all, The task in which I am now here employed, Is thus to have all these people destroyed; None of these hosts shall hereafter remain; Aside from you, all of them shall be slain. 32
Therefore, arise and fight, and win renown, Vanquish your foes, enjoy the royal crown; Since to death these I have already sent, Conduct yourself as my mere instrument; And thus destroy this host of warrior bands, O great hero of ambidextrous hands. 33
The teacher Drona, Bhisma the gradsire, Karna, and other heroes must expire, Since I have slain them, you may now dispose This war, and you shall thus conquer your foes. 34
(Sanjaya said;) Now having heard the speech to him thus made, By Keshava, the crowned one was dismayed; Tremulous, and with palms together pressed, And bowing low, to Lord Krishna addressed His words in broken accents and unclear, Bowing again, and trembling in dread fear. 35
(Arjuna said;) Rightly the world sings thy glory always, Rejoicing, Hrishikesa, in thy praise, The Raksa host, stricken with terror, flee, The perfect beings cry, 'All hail to thee!' 36
Wherefore should they do otherwise, O Lord, Thou primal agent, by Brahma adored; Endless, and of the gods the supreme God, In whom the world entire has abode; Thou art the imperishable essence, Beyond existence and nonexistence. 37
Thou art the primal God and ancient one, The source supreme from whence the world begun; The knower thou, the object known, the stay Whose endless forms the universe display. 38
Thou art Vayu, Yama, the Moon and Fire, Prajapati, Varuna, the Grandsire; All hail, all hail, a thousand times to thee, All hail again, thou great divinity! 39
All hail to thee in front, behind as well, From every side and all around, all hail! Thou of endless power the potentate, Whereby you cover all and permeate. 40
In my fraternal rashness I offend, Accosting you as, 'Oh Krishna, Oh friend, Oh Yadu hero!' since I did not know This great glory which thou to me didst show; 41 Whatever by inadvertance was said, In love or jest, reclining on a bed, At meals, alone, and oft in company, I have, Achyuta, thus dishonoured thee; I pray thee, Boundless one,to forgive me. 42
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Post by madanmohandas on Dec 2, 2019 5:45:17 GMT -6
Thou art the father who the world begot, Of all creatures that move and that move not; Thou art the most worshipfullest of all, With no superior and no equal; For who is there in all the triple sphere, In immeasurable power your peer? 43
Therefore, in homage, I lay me prostrate, And worship your grace to propitiate; As a fond father with his son forebears, As a friend with his friend confidence shares, As lover in familiarity Forgives his lady, you should forgive me. 44
Beholding what was unseen I am thrilled, But with alarm and trepidation filled, My mind is afflicted, O Lord divine, Show me again your wonted form sublime; Have mercy God, by all the gods adored, The world's abode and universal Lord. 45
I fain would see thee crowned with glowing grace, Wielding the discus and the pond'rous mace, O let me see thy four armed form which charms, O Universe-form of a thousand arms! 46
(The Glorious Lord said;) Since, Arjuna, I am well pleased with you, I manifest all this to your purview; My form divine, by yoga power seen, Primal , infinite, endless, and supreme, This vision you have been vouchsafed to see, Was not seen by any previously. 47
Nor Vedic study, nor grand sacrifice, Nor meditation, gifts, nor works suffice, Nor can fierce austerities grant the view, Of this form that has been revealed to you; For none has beheld in the world of man, What you have seen, prince of the Kuru clan. 48
Be not troubled or confused any more, At sight of this my ghastly form; restore Your peace of mind, and again self controlled, You may my wonted form again behold. 49
(Sanjaya said) Thus all this to Arjuna having said, The Lord Vasudeva him comforted, And showed his own refulgent form divine, Revealing his tender beauty sublime. The Great One restored courage and good cheer, To him who had been overwhelmed with fear. 50
(Arjuna said;) Beholding this thy gentle form again, In man's shape, I my composure regain; O Janardan, the form you now assume, Observing, I my wonted state resume. 51
(The Glorious Lord said;) The vision that has been granted to you, Is extremely hard for others to view, To this even the gods always aspire, To behold this form with ardent desire; 52
Nor through the Veda, nor austerity, Nor worship, nor largesse in charity, Can one achieve the competence to view, This vision that has been granted to you. 53
And yet, Arjuna, this can be attained, By loving devotion to me maintained, Whence you may see reality and know, And come to me, O scorcher of the foe. 54
Who dedicates all his actions to me, Free from attachment, and my devotee; Who shows not hatred towards anyone, He surely comes to me, O Pandu's son. 55 Om, yea, That Truth, In the Srimad Bhagavad Gita, The beautiful Upanisad of wisdom, Consisting of the knowledge of Brahman, The yoga scripture, Forming a dialogue between Krishna and Arjuna, This was the Eleventh Canto, Entitled, The vision of the Universe-form.
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