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Post by malati on Jul 13, 2010 20:36:19 GMT -6
I can't thank you both enough, Modanmohandasji and Nitaidasji.
If the internet can be said to be a useful tool for sadhana/bhajan , this instance proves it.
I like this part from the above:
Act not for what the act may bring, Nor to inaction be attatched. 47 Steadfast in Yoga do all thy works, But unattatched, O Dhananjay, Success and failure see as one, For Yoga is equanimity. 48
These thoughts always carry me through the day. And those flow through to this: Be here, now. We should play the part we are dealt with because Krishna is within us and outside of us.
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Post by madanmohandas on Jul 14, 2010 9:09:26 GMT -6
Arjun said; If thinkest thou, O Janardan, That knowledge better is than work, Wherefore dost thou, O Keshav, then This dreadful act on me enjoin? 1 Thou seemest only to confuse My mind by thy ambiguous words; Tell me one thing decisively By which I may to bliss attain. 2 The Blessed Lord said; O sinless one, I've said before This world a two-fold path contains; Of knowledge, by the sankhyas trod, And works in which the yogins walk.3 A man cannot by shunning work From action total freedom gain, Nor to perfection can he rise By mere renouncement of all work. 4 For verily no man can be E'en for an instant actionless, As by the gunas, nature-born, He's driven to work against his will. 5 The self-deluded man who lives, His active powers held well in hand, Yet doting on the things of sense, That man a hypocrite is called. 6 But who his senses, mind controlled, Without attatchment doth employ His active powers for Karma-yoga, That man indeed is worthier far. 7 Do thine alloted task, for work Is better far than idleness; Thy body even cannot thrive Without its daily round of work. 8 By action fettered is the world, Except by acts of sacrifice, Therefore, detatched, O Kunti's son, In works of sacrifice engage. 9 Creating men and sacrifice In days of yore the Maker said; By sacrifice increase your kind, May this your wishes gratify. 10 With this sustain the shining ones, And may you be by them sustained, By mutual sustinence as this, Thou shalt attain the highest good. 11 They shall, by sacrifice sustained, On you bestow your heart's desires. A thief indeed is he who takes Their gifts without returning aught. 12 The good who eat whate'er is left Of sacrifice are freed from sin; The bad who cook for self alone, Their food is sin asuredly. 13 In food all creatures have their birth, From rain in turn is food produced, From sacrifice proceedeth rain, And sacrifice from action springs. 14 Learn thou all action springs from Brahm, Brahm comes from him who ever lives, Therefore the all-pervading Brahm Is ever found in sacrifice. 15 Who here on earth doth follow not The world-wheel thus in motion set, Who lives a sensuous, sinful life, That man, O Partha, doth live in vain. 16 But who rejoiceth in the self, And with the self is satisfied, Who's in the self alone content, Has nought whatever here to do. 17 He is not in the least concerned In aught that's done or left undone, And no concern of his depends On any being whatsoe'er. 18 Therefore, without attatchment, thou E'er do that work which should be done; Work done without attatchment is Man's pasport sure to the supreme. 19
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Post by malati on Jul 14, 2010 20:11:33 GMT -6
I cant help it.
The above passages are simply beautiful!
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Post by Deleted on Jul 14, 2010 21:45:28 GMT -6
excellent!!! Thank you Madanmohanji.
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Post by Nitaidas on Jul 14, 2010 22:38:49 GMT -6
Thanks, madanmohanji. This is great. I will typeset it tomorrow and bring the pdf upto date. Please keep up the good work. You have discovered a lost jewel.
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Post by madanmohandas on Jul 15, 2010 3:34:35 GMT -6
Of old did Janak and the rest, By work alone perfection gain; Thou also shouldst engage in work, The world's welfare thy only aim. 20 Whate'er the thing a great man does, That copied is by other men; Whatever standard he sets up, By that the common people go. 21 There nothing is, O Prtha's son, In all the worlds for me to do, Naught unattained that I might gain, Yet even I engage in work. 22 And if unwearied I worked not, O son of Prtha, every man The lead I gave would immitate, And idle be and actionless. 23 These worlds would into ruin fall If I from work withdrew myself; Caste mingling would through me ensue, And all these people wrecked through me. 24 As fools, O son of Bharat, act, Because they are to action bound, So too the wise, unbound, should act, The world's welfare their only aim. 25 Let no wise man upset the minds Of foolish ones to action bound, But working with them heartily, Let him to work the people draw. 26 The gunas, born of nature, are The sole mainspring of every act, Whose mind is warped by egoism, Imagines, ' I perform those acts'. 27 But who the gunas understands, Their functions and divisions too, Is unattatched, for well he knows, The gunas on the gunas act. 28 Those by the gunas lead astray, Are to their functions e'er attatched; Who are with perfect knowledge blest, Should not perplex the ignorant. 29 Surrend'ring all thy acts to me, And resting in the self thy thoughts, Rid of desire and selfishness, Thy fever cured, wage thou this war! 30 Those men who practise constantly This teaching that from me proceeds, Not captiously, but trustingly, They too from action's bonds are freed. 31 But who my teaching disregard, And carp at it and criticise, Deluded in all knowledge, know These senselss ones are doomed to death. 32 Yea, e'en the man of knowledge acts As by his nature he is bid; All creatures own their nature's sway, What can therefore restraint avail? 33 Both love and hate for things of sense Inherent in the senses are; Let none become a slave to them, For they his foes are verily. 34 Though meritless, ones own work is Better than alien work well done; Better is death at duty's post, In other's work doth danger lurk. 35 Arjun said; Then what is it, O Vrishni's son, That prompts a man to sinful deeds, As if he were against his will By some resistless pow'r impelled? 36 The Blessed Lord said; It is desire, yea, it is warth, Which always is of rajas born, Consuming all, polluting all, Know this to be man's foe on earth. 37 Surrounded as is fire by smoke, As mirror clouded is by dust, And as the child within the womb, So by desire is 'this' concealed. 38 By this, the ever present foe Of those who're wise is wisdom hid; Yea, by desire, O Kunti's son, Unsated like a flame of fire. 39 The reason, senses and the mind, Are said to be its seat; through these, By veiling wisdom it deludes The self who in the body dwells. 40 Therefore, O thou the Bharat's lord, Thy senses conquering first of all, Do thou cast off this sinful thing, Knowledge and wisdom both which kills. 41 The wise have called the senses great, And held the mind yet greater still, And reason greater than the mind, But self than reason's greater far. 42 Thus knowing him who's reason's lord, And self subduing by the self, Slay thou desire, O mighty armed, The foe which is so hard to kill! 43
End Chapter 3
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Post by madanmohandas on Jul 15, 2010 10:24:18 GMT -6
The Blessed Lord said; This everlasting Yoga I taught To Vivasvan, who in his turn To Manu fully made it known, And Manu to Iksvaku next. 1 Thus in succession handed down, By royal sages it was learnt; By flight of ages, Parantap, This Yoga has vanished from the world. 2 This self-same and primeval Yoga, The greatest of all myeteries, To thee, my friend and devotee, Has been declared by me this day. 3 Arjun said; But later, teacher, is thy birth, Compared with that of Vivasvan; How then am I to understand, 'Twas thou who first declared this Yoga? 4 The Blessed Lord said; O Arjun, know both thou and I Have left unnumbered births behind; I know them all, O Parantap, But they have faded from thy mind. 5 Though I'm unborn, the changeless self, Although all creatures lord I am, Yet passing into matter I By my own Maya enter birth. 6 Whenever righteousness declines, And sinfulness the victory gains, On such occassions, Bharat's son, I always incarnate myself. 7 The virtuous people to protect, And to destroy the wicked ones, To set up firmly righteousness, From age to age I enter birth. 8 Whoever thus in very truth My births divine and action knows, He, Arjun, on departing hence Is not reborn, but comes to me. 9 From passion, fear and anger freed, Absorbed in me, engrossed in me, And purified in wisdom's fire, Full many a soul hath come to me. 10 However men may come to me, Thus even do I welcome them; By whatsoever path the come, That path is mine, O Prtha's son. 11 Those here who seek succes in work Make offerings to the shining ones, For swiftly in this world of men Succes from action is acheived. 12 According to the gunas three, And acts, I made the four-fold caste, But though its author yet I am Immutable and actionless. 13 No action e'er polluteth me, Nor do I wish for action's fruit, Whoso thus knoweth me in truth, Is fettered not by action's chains. 14 Thus knowing me, the men of old Did act in order to be freed; Thou too should act as they did act, The ancients in the olden time. 15 What action and inaction are The sages even do not know; Of action hence I'll speak to thee, Which knowing thou shalt freedom gain. 16 'Tis needful one should understand What action and inaction are, And what unlawful action means, For action's nature is abstruce. 17 Who in inaction action sees, And action in inaction finds, Attuned is he and wise 'mongst men, E'en thou he doeth every act. 18 The man whose evey act is free From fancies and from all desire, Whose acts are burnt in wisdom's fire, Is by the learned called a sage. 19 All greed for action's fruit cast off, On none relying, e'er content, Although in work he is engaged, Yet such an one doth naught at all. 20 Hope-free, his mind and self controlled, And all his earthly goods renounced, Corporeal merely all his acts, And hence no sin doth cling to him. 21 Content with what he gets unsought, Above the 'pairs', from malice free, The same in failure and succes, Though acting he is never bound. 22 The man in whom attatchment's dead, Who's freed, with mind in wisdom wrapt, Whose acts are done for sacrifice, From him all actions melt away. 23 To him the sacrifice, the ghi, The priest, the fire are only Brahm, He verily to Brahm shall go, Who in his acts sees Brahm alone. 24 Some yogins offer sacrifice In worship of the shining ones, Whilst others in the fire of Brahm Make sacrifice through sacrifice. 25 The senses, such as hearing, some Pour in the fires of self-restraint, Whilst others yet sense objects pour, Like sound, into the fires of sense. 26 Some others pour as sacrifice The vital functions and of sense, Into the wisdom-kindled fire Of Yoga that's wraught by self-restraint. 27 Yet others make a sacrifice Of wealth, of penance and of Yoga, Of knowledge and of Vedic lore; Ascetics these of rigid vows. 28 Some offer up the life breaths twain, The one into the other breath, Controlling too their ebb and tide, Upon their mastery are bent. 29 And others too, retrenching food, The life breaths in the life breaths pour, These know what sacrifice denotes, By sacrifice their sins destroyed. 30 O best of Kurus, they who eat Ambrosial food reach changeless Brahm, This world is not for those who make No sacrifice; much less the next. 31 Thus sacrifices manifold Are laid out at the mouth of Brahm; Know thou they all from action spring, So knowing, thou shalt freedom gain. 32 O parantap. the sacrifice Of wisdom's better than of things, Without exception, Prtha's son, In wisdom action culminates. 33 This learn thou by discipleship, By service and by questionings; The wise who have perceived the truth, Will guide thee unto wisdom's ways. 34 Thou shalt, O Pandav, knowing this, Again not into error fall, By means of this thou shalt behold All beings in thy self, and me. 35 Yea, e'en though 'mongst sinful men, The chief of sinners thou shouldst be, Thou shalt indeed cross safely o'er The sea of sin in wisdom's bark. 36 As kinled fire on fuel feeds And all to ashes doth reduce, Likewise, O Arjun, wisdom's fire Reduceth every act to ash. 37 For verily no cleanser can On earth with wisdom be compared, He who perfected is in Yoga, In time finds wisdom in the self. 38 The full of faith, the devotee, He who his senses has controlled, Finds wisdom, and possessing it, Ere long attains to peace supreme. 39 But ruined is the self which doubts, Which faithless and unknowing is; Nor joy, nor this, nor world to come, Can be the doubter's heritage. 40 O Dhananjay, who's self-controlled, Who hath by Yoga renounced all acts, Whose doubts have been by wisdom cleft, From action's bonds that man is free. 41 O Bharat, thus with wisdom's sword Cleave thou the doubt which fills thy breast, And which is born of ignorance; In Yoga established be. Arise! 42
End Chapter 4
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Post by Nitaidas on Jul 15, 2010 11:00:52 GMT -6
Here is the latest version of the book with chapter 2 included. I made a few corrections. Please let me know if you spot more. I think it is coming along splendidly. I am only two chapters behind. Here
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Post by madanmohandas on Jul 15, 2010 17:11:03 GMT -6
Yes it looks great. Glad it is being made availabe at last. Reading through I noticed you have n'er instead of ne'er. In 26 of 2 in the last line the 's' is missing from 'thus'. And 64 of 2 line 3 needs the upper case line start. Another thing was would it be possible to put an accent above 'e' on the odd occassion. To indicate that it needs to be pronounced when usually it is'nt to fit the meter, ie. Sometimes one might say 'belov'd' or 'beloved'. Or to indicate 'crownEd' for 'crowned'.
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Post by madanmohandas on Jul 16, 2010 6:16:33 GMT -6
Arjun said; O Krishna, laudest thou at once, Surcease from work and its persuit; Pray tell me now decisively Which of the twain the better is. 1 The Blessed Lord said; Surcease from work and its persuit, Both lead a man to bliss supreme, But of the twain persuit of work Is better than renouncing deeds. 2 The man who neither hates nor craves, A true renouncer should be deemed; Free from the 'pairs', O mighty armed, He is from bondage freed with ease. 3 'Tis not the wise, but childish minds, Who speak of Sankhya and of Yoga As paths disrinct; who follows well The one, obtains the fruit of both. 4 The goal by which the Sankhya's reached, Is by the yogins also gained; The true seer is the man Who Yoga and Sankhya sees as one. 5 'Tis hard to reach, O mighty armed, Renunciation without Yoga; The sage who is with Yoga equipped, Doth swiftly wend his way to Brahm. 6 The Yoga-equipped, the pure in heart, The self-controlled, the sense-subdued, Whose self becomes the self of all, Remains untainted though he acts. 7 'I nothing do', should be the thought Of the attuned who knows the truth, And whilst he hears, or sees, or smells, Or touches, moves, or eats, or sleeps, 8 Or breathes, or speaks, or gives, or grasps, Or ope's and shuts his eyelids twain, This is his sure and certain thought; 'The senses 'midst their objects move'. 9 Who acts, but gives all acts to Brahm, Who all attatchments casts away, He is by sin not touched at all, As lotus leaf unwet by rain. 10 With reason, body and the mind, E'en with the senses they possess, The yogins, unnattatched, do deeds, For thorough cleansing of the self. 11 Renouncing fruits, the man attuned Attains to everlasting peace; The unattuned, by lust lead on, Attatched to fruits, live firmly bound.12 Self-ruled, all actions mind controlled, The embodied self serenely dwells, Within his own nine-gated town, Nor doing deeds nor prompting them. 13 The lord doth not, in this our world, Do deeds nor prompts he men to act, He links not action with its fruit; These are indeed by nature wraught. 14 The lord accepteth not the deeds, Nor good nor ill of any man, By ignorance is wisdom cloaked, 'Tis this which all men doth delude. 15 But as for those whose ignorance By wisdom of the self's dispelled, This wisdom, like the noonday sun, Revealeth the supreme to them. 16 Thinking of him, yea, merged in him, Intent on him, with him for goal, They go from whence they come not back, Theis sins by wisdom all dispelled. 17 The humble minded brahmin wise, An elephant, a cow, a dog, Yea, e'en the lowest outcaste, know, Are to the sages all the same. 18 All things e'en here are overcome, By those whose minds are balanced well; Balanced is Brahm and with no stain, Therefore at rest are they in Brahm. 19 Who's undeluded, firm in mind, Who knoweth Brahm and rests in Brahm, Is not elated or depressed When joy or woe befalls to him.20 To outer contacts unattatched, He finds the joy that's in the self; Whose self by Yoga is merged in Brahm, Attains to everlasting joy. 21 For all delights of contact born Are verily the wombs of pain, As surely as they're born they die, Hence wise men find in them no joy. 22 Whoso can here on earth endure, Ere casting off this mortal coil, The impulses of lust and wrath, He is a yogin full of joy.23 The man who finds his joy within, His pastime and his light within, This yogin, thus transformed to Brahm, Attains at last to bliss of Brahm. 24 The wise whose sins have been destroyed, Whose doubts are gone and selves restrained, Whose only aim the good of all, Attain at last to bliss of Brahm. 25 For those ascetics, mind-controlled, Who are from lust and wrath disjoined, Who have full knowledge of the self, The Brahman-bliss lies everywhere. 26 All outer contacts left without, The gaze betwixt the eyebrows fixed, The dual tide of breath which flows Between the nostrils equalized. 27 With reason, mind, and senses curbed, And having freedom for his goal, With no desire or wrath or fear, Such sage indeed is freed for aye. 28 And knowing me, the lord who loves Austerities and sacrifice, The mighty ruler of the worlds, The friend of all, he enters peace. 29
End Chapter 5
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Post by Nitaidas on Jul 16, 2010 10:55:01 GMT -6
Yes it looks great. Glad it is being made availabe at last. Reading through I noticed you have n'er instead of ne'er. In 26 of 2 in the last line the 's' is missing from 'thus'. And 64 of 2 line 3 needs the upper case line start. Another thing was would it be possible to put an accent above 'e' on the odd occassion. To indicate that it needs to be pronounced when usually it is'nt to fit the meter, ie. Sometimes one might say 'belov'd' or 'beloved'. Or to indicate 'crownEd' for 'crowned'. Thanks, madanmohanji. I will make those changes. I haven't altered the text except for correcting some misspellings. Do you want all of the n'er changed to ne'er? I can do a simple search and replace for that. As for adding an accent, that is not a problem. Let me know where you want it.
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Post by Nitaidas on Jul 16, 2010 13:16:56 GMT -6
Here is the latest version of the book with chapters 3-4 included. I made those corrections. Please let me know if you spot more. I think it is coming along splendidly. 93 pages so far. I am only one chapter behind. Here
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Post by madanmohandas on Jul 16, 2010 16:57:19 GMT -6
Marvelous! Well I'll let you catch up because I shant be around untill later on Sunday.
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Post by madanmohandas on Jul 18, 2010 2:02:16 GMT -6
I came accross some typos. 1,10. 1,37. 2,8. 2,54. 3,28. 4,11. Here is chapter 6.
The Blessed Lord said; Who doeth work which should be done, Not seeking fruits, a yogin is, And a sannyasin too, not he Who lights no ritual fires nor works. 1 What people call renouncing works, O Pandav, know that that is yoga; No man a yogin e'er can be Who all his thoughts has not renounced. 2 For that wise man who seeketh yoga, The means is action said to be, For that same sage, when yoga-enthroned, 'Tis said the means quiescence is. 3 A man when he is not attatched To action nor to things of sense, When all his thoughts he has forsworn, He then is called the yoga-enthroned. 4 Let each man raise himself by self, Let him not debase the self, For self alone is friend of self, And self too is the foe of self. 5 Self is self's friend of him in whom The self has vanquished been by self, But of the self that's unsubdued, The foe is verily the self. 6 The self of him who is serene, And self-subdued, is equipoised In heat and cold, in joy and pain, In honour too and in disgrace. 7 With wisdom and with knowledge filled, Unwavering and sense-subdued, The yogin who regards alike Gold, stone or clod, is saint indeed. 8 Who veiws alike friends, lovers, foes, And strangers, neutrals, hated ones, Relations, good and evil men, He is 'mongst yogins most esteemed. 9 Alone and in a secret place, A yogin should compose his mind Unceasingly, with mind and self Restrained, and free from hope and greed. 10 Established on a seat secure, Too lofty neither nor too low, And in some clean place, and covered o'er With pelt and cloth and kusha grass. 11 He should, his mind one-pointed made, Its workings, and of sense, restrained, There firmly seated practice yoga, For thorough cleansing of the self. 12 With body, head and neck ecect, And steady, sitting motionless, The gaze upon the nose-tip fixed, And roaming not to things around. 13 With self serene and free from fear, And firm in vows of continance, The mind controlled and on me fixed, Let him, attuned, sit rapt in me. 14 Thus e'er attunEd with the self, With mind brought under full control, The yogin doth attain that peace, The bliss supreme which dwells in me. 15 O Arjun, yoga is not for him Who eats too much, who starves himself, Nor yet for him who slumbers much, Or who excessive vigils keeps. 16 The man who moderation knows In play, in work, in daily food, In sleeping and in wakefulness, Attains to yoga that wipes out pain. 17 And when his mind, full well restrained, Established is in self alone, And craveth not for things of sense, Then is he called the man attuned. 18 The yogin who with mind controlled, Becomes absorbed in yoga of self, Has been to that bright flame compared, Which, sheltered, flickers not at all. 19 That state in which the mind finds rest, By yoga practices restrained, In which by self beholding self, He rests content in self alone; 20 Wherein he finds that joy supreme Which reason, not the senses, can Enjoy; in which established well, The truth he never then forsakes; 21 Which having gained, he is asured He can obtain no greater thing; In which, when he is fully based, By direst pain he is unmoved. 22 This state, the breaking loose from pain, Let it be known is named as yoga; This yoga should e'er be practicEd With dauntless heart and firm resolve. 23 Without exception, leaving all Desires which from fancy spring, Restraing by the mind alone, Each of his senses from all sides; 24 By reason held in firm control, He slowly tranquil should become; With mind esablished in the self, On nought his thoughts should ever dwell. 25 And from whatsoever cause, the mind, Unsteady, wavering, wandering goes, He should restarin and bring it back To self's direct and sole control. 26 The yogin who has stilled the mind, And all his passions has subdued, Who has no sins, and Brahm become, Finds verily the bliss supreme. 27 Thus keeping steadfast e'er the self, And from his sins the yogin cleansed, With ease attains the final joy Of coming into touch with Brahm. 28 Whose self has been attuned by yoga, Who looks alike on everything, The self in every creature sees, And every creature in the self.29 Whoso beholds me everywhere, And seeth everything in me, To him I never can be lost, Nor he be ever lost to me. 30 The man who holds that all is one, And worships me enshrined in all, This yogin lives in me indeed, Whate'er his mode of life may be.31 Who knoweth that all other things Affected are as he himself, By pleasure, Arjun, or by pain, He is the best of yogins deemed. 32 Arjun said; O Madhusudan, for this yoga, By evenness, now taught by thee, I do not see a basis firm, Because of mental restlessness. 33 Krishna, how restless is the mind, Perverse, impetuous, obstinate! To curb it seems to me as hard As to control the wayward wind. 34 The Blessed Lord said; O mighty armed, undoubtedly The mind is restless, hard to curb, Yet, Kunti's son, it can be checked By effort and indifference. 35 Methinks that yoga-attainment is Not easy for the uncontrolled, But by the self-controlled who strive It may by proper means be won. 36 Arjun said; He who has faith but will not strive, Whose mind from yoga is turned away, Who fails to perfect be in Yoga, Which way, O Krishna, doth he go? 37 Is he, for having failed in both, DestroyEd like a riven cloud, Benighted on the path to Brahm, Has he no prop, O mighty armed? 38 Be pleased, O Krishna, to dispel This doubt by which I am assailed; None other can, except thyself, Succeed in chasing it away. 39 The Blessed Lord said; O Prtha's son, in neither world Destruction lies in store for him, For none, my dear, e'er come to grief Who worketh deeds of righteous men. 40 The man who once had failed in yoga, Attains the world of righteous men, And after being there a term, 'Mongst pious folks he is reborn.41 Or in a home of yogins wise He doth perchance re-enter life; But to attain a birth like this On earth is very rare indeed. 42 He there that knowledge re-aquires, Which in the former life he had, And thereupon, O Kuru's joy, To gain perfection doth he strive. 43 By that same former practice he Restistlessly is swept away; Though merely wishing yoga to know, Above the world divine he soars. 44 The yogin who assiduous is, Who's freed from sin and hath attained Perfection after many births, Acheives at last the goal supreme. 45 The yogin is far more esteemed Than the ascetic or the wise, Yea, even than the man of deeds; Hence, Arjun, be a yogin thou! 46 Whoso 'mongst yogins, full of faith, His inmost self in me reposed, Doth worship me, I reckon him The most attuned with me of all. 47
End Chapter 6
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Post by madanmohandas on Jul 18, 2010 16:12:05 GMT -6
The Blessed Lord said; In yoga engaged, in me reposed, O Partha, thy mind intent on me, Learn how, by thee, without a doubt, In full extent I might be known. 1 This knowledge and this wisdom I Shall now impart to thee in full; With these equiped naught shall remain For thee worth knowing here on earth. 2 'Mongst many thousands, one perchance Endeavours to perfection gain, Of those who strive and perfect are, Scarce one who truely knoweth me. 3 Earth, water, fire, air, space, and mind, And reason and the ego-sense, These are the eight-fold principles Of which my nature is composed. 4 The lower this, distinct therefrom, There is my higher nature know, The living soul, O mighty armed, That all the universe sustains. 5 Know thou that in these natures twain All beings have indeed their birth; From me the universe doth spring, And will desolve itself in me. 6 With me compared, O Dhananjay, There is naught higher that exists, On me the universe is strung As precious gems upon a thread. 7 In waters I the savour am, In sun and moon I am the light, And I am 'om' in all the Veda, The sound in space, manhood in men. 8 I am of earth the fragrance pure, The brilliance of the burning fire, The life am I in all that lives, And in ascetics, penance I. 9 Know me to be, O Prtha's son, The deathless seed in all that lives, The wisdom of the wise am I, And slendour of all splendid things. 10 I am the strength in those who're strong, Excempt from passion and desire, In all that lives I am desire, Which is to virtue unopposed.11 Whatever natures may be pure, Darkened, or with passion stained, Know thou they all proceed from me, They are in me, not I in them. 12 Deluded by these natures three, Which from the gunas are evolved, The world entire doth know me not, Transcending them, immutable.13 My god-like Maya, guna-made, Cannot surmounted be with ease, But those who refuge in me find, Beyond this Maya wend their way. 14 Who are through Maya wisdomless, And those who follow demon's ways, These seek me not, nor they who are Deluded, wicked, evil men. 15 Of righteous men four kinds there are, O Arjun, who do worship me, The wise, O cheif, the suffering ones, And those who wealth or knowledge seek. 16 Of these the wise, attuned always, Who loves the one, is far the best; I to the wise am passing dear, And he is very dear to me. 17 Noble indeed are all these men, But I the wise deem as myself, For he with steadfast mind resorts To me alone, the highest goal.18 The wise at close of countless births Comes unto me, for he perceives That Vasudeva is all in all, Great souled is he and very rare! 19 Who through desire have been deprived Of wisdom, follow other gods, Observing various outward rites, By their own natures thus constrained. 20 Whatever god a devotee In worship seeks, in earnest faith, That selfsame faith of his do I In worship of his god confirm. 21 Of faith as this possessed he seeks The worship of his chosen god, From him he gets whate'er he craves, But what he gets he gets from me. 22 But fleeting the reward thus gained By these small witted devotees, They go to gods who worship gods, My worshipers come unto me. 23 Unconscious of my higher state, Immutable and unsurpassed, By fools I am believed to be The unrevealed made manifest. 24 By Yogamaya deeply veiled, I am not manifest to all; This world, deluded, knows not me, The birthless and the deathless one. 25 I know the beings that have been, The beings too that now exist, And such as shall hereafter be, But none, O Arjun, knoweth me! 26 Deluded by the 'pairs' which spring From longing and aversion both, All beings, Bharat, at their birth Deluded are, O Parantap. 27 But all such men whose deeds are pure, In whom all sin is at an end, Who by the 'pairs' are not beguiled, With firm resolve they worship me. 28 Who taking refuge in me, strive For freedom from decay and death, They fully know the Adhyatman, The Brahm, the whole of action too. 29 Who know me as the Adhibhut, As Adhidaiv and Adhiyanja, They even in the hour of death, With minds attuned, know me in truth. 30
End Chapter 7
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