A Song of Fortune - A classical Gîtâ -
Written by: Vyâsadeva
Translated by: Anand Aadhar Prabhu
"The word is the weapon of the wise."
AadharJñâna is the spiritual knowledge which not only connects all Hindus, but also all others who have faith in the spirit of the Absolute. Therefore is, concerning this true mystery, in this classical version of the Bhagavad Gîtâ the knowledge of finding liberation in the spirit called âtmatattva, the principle and reality of the true self, or that what stands for the knowledge of the connectedness in spiritual matters. It is simply so that we without this âtmatattva are not human, because we essentially are homo sapiens, or man by the love of our spiritual wisdom. Even though this book contains some words and names found in the dictionary of Sanskrit, will this to those readers who are interested in the classical sphere and culture of the Vedas not be an obstacle. In the footnotes are the essential concepts used one by one explained, and is thus this translation not only faithful to the original text and purport, but also comprehensible to the lay. The rather liberal phrasing is of a modern style though and thus also because of this easy to follow. The result is a Song of Fortune accessible to any classically oriented person contending with the modern burden of illusion and the loneliness of philosophical impersonalism. Anand Aadhar Prabhu is the vedic name of René P.B.A. Meijer, a clinical psychologist born in the Netherlands in 1954, who, having turned to the philosophy of yoga, after he became independent in 1982, got initiated in India in 1989.
Contents:
Chapter 1
Despair about the battle
Chapter 2a
Getting the mind together
Chapter 2b
A grip on the matter
Chapter 3
To act - a master of intelligence
Chapter 4
To unite one's consciousness in sacrifice and âtmatattva
Chapter 5
To unite in labor and detachment
Chapter 6
Being there and having been there before
Chapter 7
To know oneself and make it, unified in âtmatattva
Chapter 8
To find salvation in being united in the eternal spirit
Chapter 9
To unite in confidential knowledge
Chapter 10
To be one in respect of the opulence
Chapter 11
Facing the complete of His reality
Chapter 12
Focussing on the perfect
Chapter 13
The knower, the known and the knowledge of âtmatattva
Chapter 14
The three basic qualities of nature
Chapter 15
The nature of the supreme person
Chapter 16
About the enlightened and the unenlightened
Chapter 17
The three qualities relating to one's austerity, sacrifice and food intake
Chapter 18a
Renunciation according the qualities and the causes of karma
Chapter 18b
Individual duties and the one way of liberation
Once in a great union of states, about 5000 years ago, there was a family called the Kaurava family descending from a great dynasty of nobles ruling the world: the Kuru dynasty. They had worked hard for their rule and wealth, and had achieved the dominion over the entire planet. The world was the playground where they set the rules of the game in which they held sway over all. But a conflict of justice had risen between the haves and the have-nots of the family.
The Kaurava family of the Kuru dynasty had split up in these two opposing factions in society. The have-nots of the Kauravas, befriended with the Yadu clan, became destitute being cheated by their nephews in a gambling game and had lost their possessions, stature and positions. The Yadu clan was another branch of the Moon dynasty to which the Kuru dynasty belonged, but it had ages before fallen in disgrace with a founding father of the Moon dynasty called Yayâti, who wanted his sons to take his burden of old age. The Kauravas were the descendants from the son that had complied to the wishes of the founding father. The Yadu clan had descended from the eldest son and original heir to the throne who had refused to take the burden. The have-not Kauravas being unemployed, were, to their shame and downfall - with the foul play as was arranged by the Kauravas in function -, not admitted to any authority, considerable position or proprietorship in whatever field. They were simply denied an equal position in society and were turned down always with whatever they tried, so that they had to live degraded as second-rank citizens with the minimal rights of mere slaves.
But the Yadu clan, which still had maintained its wealth by honestly serving as a kind of police force fighting the bad elements in society, helped out the have-nots who were also called the Pândavas, because of their father Pându who, dying early, had left them behind with their mother Prithâ, or also called Kuntî, who was a daughter of the Yadu family. A younger nephew of her, the master of the Yadu clan, was called Krishna1, because of his dark complexion; he was a divine type, an ardent defender of the philosophy of yoga, very beautiful to behold, who dressed up finely with good taste. He was highly intelligent and of great renown for his heroic, virtuous and beneficial acts and was most benevolent in his piety of taking the lead in wisdom and defending the order of the honorable culture of the Moon dynasty.
Krishna, basically living with four beautiful women next to the 16104 women he as good as all had freed from the hands of scoundrels, was befriended with Arjuna2, one of the five Pându brothers who, had assembled in a great association, that brought together all the repressed ones of the time, in order to contest the Kaurava rule. So the Pândavas came to fight their own family members, the Kauravas, with whom they had grown up under the care of their blind father Dhritarâshthra, their uncle, who, as the brother of their early deceased father Pându, had taken them in custody next to the care for his own sons. It were a hundred half brothers, who were lead by the difficult, arrogant and treacherous character of the eldest son named Duryodhana. But uncle Dhritarâshthra was too attached to his own sons to defend and help out his Pându nephews when they lost their wealth, after in their weakness of gambling having wasted their right on the inheritance.
The Pândava nephews were five brothers with second Arjuna, who was great in archery and accomplished in intellectual matters. Bhîma was big, voracious, and very strong. Yudhishthhira was the eldest and the dominant one taking the lead always. Then there were the twin-brothers called Sahadeva and Nakula. So constituted they an unique union of volunteers, because voluntarism was the only type of work they were permitted to do. Tired of all insults and repression, injustice and denial from the side of their Kaurava nephews, they decided to build an association of lovers of a comprehensive spiritual jñãna, the âtmatattva knowledge as defended by Krishna. They were decided to fight their position back in society and retrieve an equal stature and responsibility. But that would, of course, result in a serious confrontation and turnover of power in the family. Being curbed in that desire by the Kaurava rule, they thus suffered many repressive measures designed to prevent them to get that far. Fighting that repression they planned for a military campaign which would bring them the victory as well as the popular support, but for that purpose they had to take position against the doubtful quality and character of their own nephews, the honor of their own family clan of the Kuru dynasty, that had ruled the world for millennia.
To Arjuna, the most docile and friendly of the brothers, that was a thing hard to handle. And so he, ready for the battle, consulted with Krishna, his best friend as he faced the forces of the repressive and forbidding Kaurava nephews. Krishna then sung a song of wisdom to him he would never forget, for it made him aware of Krishna's supreme nature as Bhagavãn, the Supreme Personality of Godhead and incarnation, or avatâra, of Vishnu, and gave him back his confidence and brought him as well the final victory over the rule of the Kaurava nephews. Our story begins with the blind uncle Dhritarâshthra hearing from his secretary Sañjaya what took place during the showdown between the Pândavas and the Kauravas.
Despair about the battle
(1) The blind uncle and head of the family Dhritarâshthra said: "At Kurukshetra, the place of pilgrimage, assembled my family members and my nephews the Pândavas to fight for justice, what exactly took place there, my dearest Sañjaya?"
(2) Sañjaya said: "Duryodhana, that noble and distinguished son of yours, being faced with the forces of the assembled army in support of your nephews the Pândavas, at that time consulted his former martial teacher Dronâcarya, and said to him: (3) 'Dear master Drona, now consider this mighty army of the sons of Pându assembled here by your so very intelligent disciple the son of Drupada (Dhrishthadyumna)! (4) They managed to get together some people of stature as there are Arjuna's father-in-law Drupada as well as some other great warriors like Yuyudhâna and Virâtha who are just as skilled in the art of war as Bhîma and Arjuna. (5) And we may also fear their support group of fighters consisting of Dhrishthaketu, Cekitâna, Kâs'ârâja, the very powerful Purujit, Kuntibhoja and the eminent man S'aibya. (6) Yudhâmanyu, the mighty Uttamaujâ, the very powerful son of the sister of Krishna, Subhadrâ, and the men of Draupadî: they are all truly great chariot fighters. (7) But rest assured, we are no less directly and faithfully supported by the qualities of the warriors at our side. (8) To the support of your goodness are there grandfather Bhîshma as also Karna, Kripa, and As'vatthâmâ, Vikarna and the son of Somadatta, who all, most certainly, are always victorious in battle as well. (9) And there are many other heroes experienced in combat who, equipped with all kinds of weapons, are prepared to risk their lives for my sake. (10) Under the care of our gray eminence, grandpa Bhîshma have we, unlimited in our opulence and influence, nothing to fear from the but limited power and control of Bhîma and his Pândava brothers. (11) Surely will none of our allies from the undisputed sovereignty of his position ever let you down!'
(12) Duryodhana was glad to hear a lion's roar on the conchshell delivered by grandfather Bhîshma to the commencement of the battle. (13) Directly thereafter was suddenly from all sides of the Kaurava array the sound heard of their conches, horns and drums, which combined grew into a tumultuous uproar. (14) In response sounded the husband of the goddess of fortune and the son of Pându together their divine conches. (15-18) Krishna, the lord of the senses, blew the Pâñcajanya, Arjuna the Devadatta and the herculean Bhîma, the voracious eater, blew the great conch named the Paundra. King Yudhishthhira, the eldest Pândava, blew Ananta-vijaya while Nakula and Sahadeva blew the Sughosha and Manipushpaka. So also were the conchshells blown by the king of Kâs'î the great archer S'ikhandî and the great warrior Dhrishthadyumna, Virâta, Sâtyaki who was never defeated and, o King, Drupada together with all the men of Drupadî and the skillful Abhimanyu. (19) The response of their opponents, which just as tumultuous as theirs resounded in the sky and the earth, tore the hearts of the terrified Kauravas. (20) When the son of Pându, Arjuna, ready with his bow and arrows, saw how the opposition of the repressive forces of Dhritarâshthra's sons prepared to fight them in battle, addressed he, with Krishna at the reigns standing in his chariot marked with the flag of Hanumân, the sense master, his divine friend.
(21-22) Arjuna said: 'Please Perfectaim, as he also called Krishna, drive the chariot to the middle of the battlefield to face the warriors who, to my support and the support of our opponents, are there arrayed for a final showdown. (23) Let me on this battlefield face my Kaurava opponents who are so convinced of their acquired privileges in pleasing that crooked Dhritarâshthra who's supposed to be our uncle.' "
(24) Sañjaya said: "O descendant of Bharata, thus requested drove Krishna the chariot to the middle of Kurukshetra, and stopped He right in between the warriors positioned there in opposition. (25) With before his eyes grandfather Bhîshma, Drona and all the leaders of the world gathered there for the unique event of the final battle, said the fortunate one. 'O son of aunt Kuntî, see how all the members of the Kaurava family are gathered here.' (26) And there at Kurukshetra, the original place of pilgrimage of the Kuru dynasty, saw Arjuna indeed standing both the parties of his fathers, grandfathers, uncles, nephews, friends well-wishers and alike. (27) Right in the middle of them faced with the huge gathering of his family, was the son of aunt Prithâ overwhelmed by an avalanche of conflicting feelings and stood he perplexed, unable to move one more step.
(28) Arjuna said: 'The look of all these kinsmen, o Krishna, my dear friend, ready to fight each other to the bone, gives me the jitters and frightens me terribly. (29) My sweat turns cold and my body refuses to obey, I don't know what to say anymore and I feel a fever burning inside. (30) The world is spinning before my eyes, I have to sit down, I'm losing it completely and see nothing in all of this, o great beauty! (31) What's the use of killing these opposing family members! I'm not after a victory at all, Krishna, what kind of world would that lead to? (32-35) O friend of the women, what does world dominion mean to us? What happiness can we find in desiring a rule of our own design to hold sway over those friends and family members who have now all taken opposing positions to rule each other out to the point of extinction? They are our fathers, teachers, sons, uncles and grandfathers for God's sake! I do not wish to kill any of them, nor that they would kill any of us, o devil's despair! Never ever I'd wish such a thing I'd wish such a thing, not even in my dreams! I'm not interested in a battle to defeat the sons of uncle Dhritarâshthra o keeper of the world! (36) Such a thing of fighting your own kind wouldn't be anything less than madness! How can one become happy ending the lives of others, o sweetest of them all? Isn't that sheer suicide? Doesn't that give bad karma?
(37-38) And even if they are as blind as uncle Dhritarâshthra in denying and defying in their greed, in fighting and quarreling with friends whatever the consequences that might have; why would we, who see how sinful this all is, not turn away from such a stupendous self-betrayal o winner of the wealth? (39) Destroying the family this way, will all its traditions and hard won respect vanish and will the entirety of the remaining family lose its sense of duty, so will each and everyone confirm. (40) With such an irresponsible attitude, dear Krishna, will the women of the family lose their respect for us and will, thus fallen out of grace, no man know who he is anymore. (41) Also will thus the chance for a good life of our offspring be spoiled; because they, with us having fallen in mutual disrespect, will also fail to know how to exercise respect or confide in any reciprocally healthy and cultured humanity any longer. (42) From these faults made by all who ruined the family, and because of which confusion rose in society, will thus the righteousness of all classes and age groups be lost as also every good habit with the ether we had in the community. (43) As they always say: those who spoiled the traditions, o spur of man, always turn out to land in hell. (44) Greedy for the supreme rule and its privileges we've oddly enough decided to act against our better knowledge. (45) I'd rather give up our resistance right now and grant them the victory of the battle.' "
(46) Sañjaya said: "And so, there, right in between the armies ready on both sides, sat Arjuna down in the chariot, forgetting about the fight with a mind full of doubts and sadness."
Getting the mind together
(1) Sañjaya said: "Seeing his friend in pain and moved to desperation, spoke devil's despair the following words:
(2) The great soul said: 'This is really not the time to give it up Arjuna. This doesn't befit you at all. This is the way of losers who never make for a better world, it's a disgrace really! Arjuna, get yourselves together! (3) Do not give in to such a weakness of heart, it leads to nothing but madness, so stand and engage in the battle, get over your fear of death!'
(4) Arjuna retorted: 'How can I launch an attack on Bhîshma and master Drona, they are honorable men of great standing! What would I then be o devil's despair? (5) Wouldn't it be better to live for the rest of my life on charity than to bring those high and respectable gentleman down, even though they, as leaders and teachers, want the kingdom of heaven on earth? I'm not going to dirty my hands on matters like these, that's way beyond anything honorable! (6) And what if - their defeating us is as good as our defeating them. I wouldn't want to live to the victory of either of us, no way, whatever position we would end up in, in relating to uncle Dhritarâshthra . (7) With my fear and fright, I ask you, confused within on what to do, what would be the ideal compromise to all of us? Confide it to me, instruct me on this and accept me as your pupil so to say. (8) I'm at a loss in figuring out what to do, on how to proceed from here; how can I not be desperate and lame, wishing for an undisputed position on earth or even the supreme of a set of angel wings?' "
(9) Secretary Sañjaya said: "Thus addressing the sense master, said he who had proven himself stronger than sleep and used to be the terror of his opponents, ' I give it up, I won't engage', and next fell silent. (10) O descendant of Bharata, then, right there between opposing armies of the family gathered for the battle, spoke the sense master with a smile the following words.
(11) The master of happiness said: 'Don't be sad over that what doesn't deserve such an emotional commitment; with all your words so educated should you, whether you win or lose the battle, being a wise man, not be moved in any such way. (12) Listen, yesterday I existed and so I will tomorrow, and so it is with you, and with all these important people here. (13) In your lifetime you change from a child into a youngster and from a youngster into a grown man; but, honestly, did that make you a different person? (14) What the senses tell you, o son of aunt Kuntî, in the sense of pain and happiness, comes and goes like summer and winter. Such things don't last, just take it like a man, o son of the Kurus. (15) He who's not upset in this, o best of them all, he who is equal and steady in distress and happiness, is the man fit for the job.
(16) So don't expect anything durable from outer appearances, nor think that the person you stay within will ever come to an end; and this is what the greatest scholars confirm in their studies on the subject. (17) Just keep in mind that what is there in all states of your physical existence as a constant factor, that that self, cannot perish or be defeated by anybody. (18) All these material bodies are perishable, while the indestructible and immeasurable one that is embodied is called eternal; and therefore fight, o descendant Bharata. (19) Anyone who says that that self of yours can kill any essential self of someone else or can be killed by others, is in either position out of his wits; you can't really kill anyone, nor can anyone kill you really. (20) So, to be clear: actually you never began living nor will you ever stop living; you never took birth, nor will you ever die really. Just the same you don't reincarnate either in that sense; the soul as it is, is never born, is eternal and constant. It's in existence from the first day of creation and it never ends when the body ends. (21) Once you realize that that soul we talk about is indestructible and everlasting, without any change or birth, how then, o son of Prithâ, could you cause anyone's death or be killed yourself? (22) Wearing your body and the ego along with it like a garment, you can change them just as easy, and thus can you end a life and pick up a new one as you like. (23) That what you really are cannot drop apart, fry, drown or wither away. (24) You are unbreakable, you can't burn up or dissolve; you're everlasting, you reach wherever you want, you'll stay the same self always, nobody can touch you as such and you've always been that way, and that's that.
(25) Considering this real self of yours that can't be seen really, that can't even be conceived really, nor undergo any change really, you should know that it as such is nothing for you to worry or despair about. (26) And even if you'd reincarnate and die again, o man of power, never worry about it. (27) He who dies will certainly be born again, just as the one born will die again of course; such irrevocable facts do not deserve any worry, that you should know. (28) Each and every one is, o descendant Bharata, to begin with a nobody, then he or she is known and then is he or she forgotten again, so why worry when it's all like this? (29) This soul is by some seen as amazing, some speak about it as amazing, and some know it as amazing, while still others never come to understand what this real self all means. (30) This soul, this owner of each his body, never perishes, o son of the dynasty, and thus you shouldn't be troubled about anybody.
(31) And, concerning your duties in the debate, I must say that you must always stand your ground to serve God, your actual quality, virtue and righteousness, in the first place, that is the very best thing a ruler can do. (32) O son of aunt Prithâ, praise yourself as a ruler happy to find opposition in battle, for that offers you the opportunity to excel and make yourselves known. (33) So defend your interest as if it concerned God Himself, for if you fail to serve your own nature with Him you'll be nothing but a profiteer without any self-respect. (34) Not engaging you'll lose your reputation and to an honorable man that is something far worse than death. (35) Your comrades in the battlefield, all thinking highly of you, will write you off as a looser, if you back-off now out of fear. (36) They'll gossip and deride your ability, and you know how painful that is. (37) Consider it this way; you either lose with honor, or you win the battle adding to your repute; so, stand and be sure in this choice, o son of Kuntî! (38) Whether the outcome is to be happy or unhappy, whether it is to your advantage or disadvantage, whether you win or lose, you'll never be making a wrong move if you engage in this fight being equanimous with this in mind!'
A grip on the matter
(39) 'Thus far about being intelligent in analyzing matters, now listen how in association with this intelligence, o son of Prithâ, you may be freed from being bound to your karma. (40) In this mind you won't corrupt then, nor be lost, and just serving this a little you'll avert the greatest danger. (41) For being mindful about the soul is one unified in intelligence, o child of the Kurus, but if one, on the other hand, is not of such a conscience, has one a mind that is constantly diverted. (42) People faithful to the Vedas also say things like this o son of Prithâ, but they are quite ignorant in thinking that there's nothing else to it. (43) With their shiny ceremonies they hope to go to heaven and have a better life, but their hearts are full of desire to please their senses and to be rich. (44) That way all too attached to material pleasures and luxuries, are their minds fuzzy of a poor logic and do they never get a real grip on matters. (45) The tvedic literature dealing with the material affair and the way we're affected by its threefold nature in the sense of 1 - having passions, 2 - being dull-witted and 3 - lusting in goodness, tells us to transcend these modes of nature, because outside of the opposites they form, absorbed in what is really good and pure, the soul is found which is unconcerned about possessing and acquiring possessions. (46) In a sip of water one finds the same as in a lake, similarly is in the soul of a single man of spiritual virtue found the entirety of classical wisdom.
(47) It is your perfect right to serve the cause, but you must never claim the results of that service for yourselves. Do not consider yourself the cause; so never develop any attachment in holy matters like these. (48) Keep in touch, stay connected, in forsaking such conceit and desire, o winner of the wealth, and be equal-minded in the face of success and failure, for that equanimity is the secret of staying united in the consciousness. (49) Thus being united in full surrender to the intelligence, don't give in to the stupidity; know that it are the misers who want to win and acquire. (50) Aligned with this intelligence can you, in this life, escape from the consequences of which you unjustly thought they were good, as well as the ones you had to suffer; so, for the sake of this science, engage undaunted in your being connected with the soul that endures and is happy in the wisdom; that's the art of the matter with all you do! (51) To be immersed in serving this purpose, to be in line with the intelligence of not desiring any advantage, is what freed as well the wise as the devoted from the misery of repeated failure and the need to start all over time and again. (52) Once you, free from any desire, respect it the way it is with the soul, will you, at that time, no longer worry about all this you now heard about nor about that what you'll be hearing more. (53) With a mind clear about the advantage of your actions the way I disclosed it to you, will you, unmoved risen above matters with a fixed intelligence, be able to find the happy life you wish yourself and others.'
(54) Arjuna said: 'What characterizes the one who is on top of matters, who is fixed in a consciousness of being connected? And what does such a person all say, how does he keep his distance and what are his moves?'
(55) Krishna, as the master, said: 'The moment one forsakes the desires and the worries belonging to them, o son of Prithâ, will one, to the good of that mindfulness, become steady in one's consciousness, so confirm also other authorities. (56) They who free from worries face the miseries, free from desire face the happiness and, not being of any attachment, are free from fear and anger, are considered sages steady in their meditation. (57) He who, whether things turn out good or bad in this, stays unaffected in whatever situation and hates nor praises, is fixed in knowing it perfectly. (58) Like a tortoise withdrawing its legs and head, withdraws he, who fixes himself in consciousness, his senses from the sense objects. (59) Anyone not of this mindfulness, may refrain just the same, but such a one then keeps the material taste, the taste which only ends with the stronger experience of the higher taste one has when one is of transcendence. (60) However cunning one may be, o son of Kuntî, when one endeavors draw the senses away the attention and is the mind stirred. (61) To keep the busy senses under control is something which is achieved by positively relating to the position of meditation one has in the beyond, and thus having mastered them, is one then established in wisdom. (62) The wrong way it works like this: first you get attached to what the senses perceive, from that develops the lust to enjoy it whenever you want and what follows is the anger upon the inevitable frustration of realizing that that is not possible. (63) From that anger of one's predilection one no longer sees the things in proportion, and thus is one, with that being illusioned, not mindful of what should be remembered. Consequently the intelligence fails and from no longer understanding matters loses one control: one falls down. (64) But not being of any aversion or attachment is one, having the busy senses under control, thus regulated, of a clear mind. (65) In that peace do all miseries find their end, and is, with such an open mind, soon the intuition sufficiently established. (66) Not being aligned this way is there no chance for the intelligence and is there, missing the connectedness in the soul, no steadiness of one's respect; how can one, discontented not being of any peace, find happiness then? (67) The mind in following the senses is of an intelligence as fickle as a boat drifting away on the wind. (68) And so, as you'll understand, is the intelligence steady when the senses are drawn away from their objects. (69) What the common people attend to is as night for the man of wisdom, and to what to the common man is as dark as the night are the wise wakeful. (70) Contrary to a man of desire, is a man of peace just as steady with what reaches his senses as the ocean that is never filled by all the water of the rivers ending in it. (71) A person attains peace when he - free from longing - has forsaken his desires, when he's not striving for possessions, and, instead of identifying himself with the body, identifies himself with the soul. (72) Therefore, don't be afraid that this position in the beyond will bewilder you o son of Prithâ, you rather attain heaven with it, even if you deferred this mindfulness until the moment you die.'
CHAPTER 3 To act - a master of intelligence
(1) Arjuna said: 'You say that it's better to go for the intelligence than to desire the result of a victory, o spur of man. With that being so, why do you encourage me to engage in this ghastly confrontation, o paragon of beauty? (2) Isn't speaking that equivocally not confusing the issue? Tell me which position to take, so that I can really benefit from what you're saying!'
(3) Krishna said: 'Indeed, are there two positions one may take in this world, as I told you before o faultless one. At the one hand, you may spiritually connect in the analytic mind, and at the other hand you may connect in being devoted to some kind of action. (4) A man will not attain the perfection when he, as a devoted person, simply tries to escape from the rest of his material duties, nor will he be free from actions and reactions when he, turning away from the world, connects for the insight only. (5) No one, not even for a moment, can exist without doing something. Whether one likes it or not, one is, depending the passion, the dullness or goodness one is in, always forced to act because of one's karma. (6) Sure enough you're faking it when you, restraining the senses, foster a sense-oriented mind. (7) But Arjuna, when you, regulating the senses mindfully, make a beginning with connecting the operating senses in detaching from the results of your labor, are you far better off. (8) In sum: even if it's just for the sake of your body, there's always work to do; so engage in your duty, for to engage is better than to do nothing. (9) But remember to do it as a sacrifice, otherwise you'll dance to the tune of the world; and so will you, thus proceeding o son of Kuntî, get over all attachment.
(10) Starting the universe with the generations and the sacrifices they have to make, said the Creator, Lord Brahmâ, to mankind: 'Prosper more and more, may this sacrifice bring you all you desire'. (11) If you please the people of God with your sacrifices, will they please you on their turn, and thus pleasing one another you'll attain the highest grace. (12) To please the representatives of God with sacrifices will bring you all you need, but he who enjoys life without being of sacrifice is surely a thief. (13) The ones devoted find relief eating from their sacrifices, but those impure profiteers who eat only to please their senses run into all kinds of trouble. (14) Our bodies grow on grains, grains are there from rains, and rains one finds in areas where one is conscientiously of sacrifice for producing the crops. (15) That duty is realized in the culture of knowledge, and the knowledge finds its regulation and order with religious austerities; and so, for that reason, will you in sacrifices always find the spirit that connects each and all.
(16) For this reason is it so that he, who in his life fails to adopt the cyclic order of sacrifice as one finds in nature, in his catering to his senses is of a life full of trouble which is quite meaningless. (17) At the other hand is the one who takes pleasure in the true and natural self, someone who finds himself enlightened in self-realization; and such a one, who seeks the perfect of satisfaction within himself alone, knows no further obligations. (18) What he does or not does in the world as a matter of duty, he will never do in service of the world, nor will he think it useful to hide behind the back of other living beings in that. (19) And so rises a man above matters when he unattached, but constantly, is motivated to do his job as a matter of duty.
(20) Great examples of rulers are there in our family who managed perfectly, strictly keeping to their duty, and so should you as well consider it the proper way to be an example to others. (21) Whatever a respectable man does, will by other people also be done; what he does will by the whole world be used as an example to follow in his footsteps. (22) I myself, having no obligations in regard of the heavenly, the earth-bound or the underworld, am as well engaged, even though there's nothing in it for me. (23) You see, all the world would run into chaos when people like me would refrain from doing their job, o descendant of Kuru, it would lead to great confusion, and all the people in the world would come to naught. (24) Surely would the path that I followed in failing to be engaged with care, be followed by everyone in every respect o son of Prithâ. (25) Since the ignoramus does his work in attachment, o Kuru man, must the man of learning do so without, with the wish to set the example for the common man. (26) At the same time, he shouldn't upset the man of ignorance who is attached to his karma; a man of learning should, attending to his duty, try to involve all in his work.
(27) The individual soul bewildered by false ego - his identification with the body -, engages in all kinds of activities under the influence of the threefold of the modes of nature, and thus he considers himself the doer. (28) But as a knower of the supreme truth, o man of grip, mindful of the difference between the two types of being engaged in the work of the senses and in the work for the senses, is he never that fixed. (29) Those who, bewildered by the modes of matter, are bent on serving those qualities have no clue being lax in self-realization; they shouldn't be agitated by the ones who know. (30) Instead, better do it in your forsaking the world all with me in mind, in the full knowledge of the soul that is being fed by a consciousness free from desire and greed; and thus being free from the material fever, engage in the fight. (31) All those who, faithful to these instructions, are ever of a practice as regular as nature, are human beings of belief and sharing who free from envy become free, even free from the bond of profit-minded work. (32) Those however who covetous after what others have, being envious, are not of such a regular practice to my instruction, are confused in every type of logic one may adhere to; know them to be lost without the natural consciousness. (33) Even though a man of knowledge endeavors on his own, is he still subjected to the material of nature; so what's the point of turning away from it? (34) The senses, fixed in being directed to their objects, are of attachment and aversion; and these are emotions one should never be controlled by because they no doubt are one's stumbling blocks. (35) Dealing with these matters, is it far better to follow one's own course making mistakes than to be perfect in an estranged way; it is no doubt better to suffer loss following one's nature than to run into danger following a strange course.'
(36) Arjuna said: 'What then is it that impels a man to be wicked, even unwillingly, o strength of a bull, as if he's forced to it?'
(37) The fortunate one said: 'The lust and anger you have from your passion is the all-time wicked evil destroying the whole world; know that emotionality to be your greatest enemy out here. (38) One is covered by it like a fire is by smoke, a mirror by dust and an embryo by a womb. (39) Just like fire is the knowing of the knower who is covered by this eternal enemy in the form of unregulated desires, never satisfied, o son of Kuntî. (40) This lust rules the senses, the mind and the intelligence, and thus is the real knowledge concealed and is the one embodied bewildered. (41) Therefore, to begin with, tie the senses down by proper regulation, o best of the Kuru dynasty, and thus curb this drive of evil which is the destroyer of all knowledge and wisdom. (42) One says that the senses rank higher than their objects, that the mind is on top of them, and that the intelligence rules the mind, but you are the master of the intelligence. (43) Superior to the intelligence, knowing it all from steadying the mind deliberately, o man of grip, thus rule and conquer that so difficult to defeat enemy found in the form of lust.'
To unite one's consciousness
in sacrifice and the âtmatattva
(1) The fortunate one said: 'This oldest science of uniting within is my original instruction to the divinity of the sun, an instruction which has inspired the very lead of creation, called the Creator, who on his turn inspired the first among the rulers to the order of the sun. (2) The rulers of virtue in the past all in succession understanding it learned to manage, but in the long run got this great way of connecting oneself divided in so many branches of knowledge, o winner of them all. (3) This very old science of uniting the consciousness, also called yoga, I now explain to you today because you are devoted to the cause and my friend, and thus you may know about the mystery of the decisive top-position, the position in the beyond, the transcendence.'
(4) Arjuna said: 'If I get you right was your instruction there before you were there, but you were born after that ancient rule and instruction, how can that be?'
(5) The fortunate one said: 'There were many births of my character before, just as there are of you, dear Arjuna, I know and identify myself with all of them, but you apparently do not, o victor of the battle! (6) I may be transcendent, of an unborn nature, an imperishable soul who is the Lord over all, nevertheless do I, from my top position, appear in the flesh as a covering of my own self. (7) Whenever and wherever there is a decline of righteousness and a predominance of injustice, o descendant of Bharata, do I manifest myself. (8) To give the ones aching for the truth a life, and to put an end to the miscreants, do I appear, generation after generation, in order to reestablish the way of the human principles of truth, purity, penance and non-violent compassion.3 (9) Anyone who knows of this taking birth of mine and what I stand for, will, turning away from the body as being the true self, not get entangled again, but rejoice in my love, dear Arjuna.
(10) Fully aware of what I am, have many, who, freed from attachment and anger, found purification in the knowledge of penance, attained to my loving nature. (11) All who are of this surrender to me, do I award the basis, the foundation on which everyone is building, o son of Prithâ, in every possible way. (12) Anxious for the perfect profit is one in this world of sacrifice for different types of divinity, and that is a karmic desire which in the human world soon brings success. (13) The four classes or divisions of labor, together with the four age-groups that I settle for in relation to the three material qualities, is the way the cookie crumbles with me, but don't see me, the imperishable soul, as the one who did the crumbling. (14) On me as the soul has all this karma no effect, nor am I part of its ambitions; and thus will no aware person, as far as I am concerned, ever be entangled because of his karma. (15) Following in the footsteps of your ancestors should you, in the same way of keeping to your duty as they did, find liberation.
(16) Many wonder what this karma and the contrary actually would be. Let me explain it to you, so that you'll be freed from all bad luck. (17) Weighing it carefully I must say there is work, crime and voluntarism, and it's difficult to understand what it all leads to. (18) If you consider working for the money as unemployment and voluntarism as employment, you may consider yourself intelligent in human affairs; it is then that you, with all the sorts of activities you're engaged in, are connected. (19) The learned who know this declare that he who is free from any intention to endeavor unregulated in lust, is someone whose profit-minded labor, his karma, burned up in the fire of spiritual knowledge. (20) Having given up the attachment to the fruits of labor as well as to the comfort and control of a fixed residence - one's private kingdom - is there a lasting satisfaction; even though fully engaged in activities is such a one not really doing anything then. (21) Free from ulterior motives with his mind and intelligence under control, does he his job to which no guilt accrues then; for all he does actually is maintain the body in forsaking all acquisition. (22) Satisfied with whatever comes his way has he, free from envy surpassed the material duality and is he, steady in success and failure, never troubled, whatever he does. (23) With his mind firmly established in spiritual wisdom, and with the attachment gone acting for the sake of sacrifice, there remains nothing of his motivation for results, of his karma thus.
(24) Offering for the spirit becomes the spirit the offering and is the offerer of the spiritual fire; most certainly will he attain the spirit of the absolute who is fully dedicated to serving that spirit. (25) Some dedicate themselves to the representatives of this or that divine interest, while others, wishing to unify in the consciousness, are of sacrifice for being perfectly connected in the fire of the spirit of the Absolute. (26) Some relate to this fire by means of mantras with which they dedicate their ears and such senses, while others sacrifice that what their senses are after in the fire. (27) Still others, who illumined in the spiritual knowledge concentrate their minds in the yoga, offer the breathing they have with all the activity of their senses in the fire. (28) Some, being austere, so give up their possessions in the uniting, while even others, ascetically taking to vows, devote all their talents of understanding to the study of the scriptures. (29) Others furthermore, who try to become still inside with their essence, do so by following their in- and outgoing breath in which they connect the inward with the outward going air, while even others give up on the entire endeavor of breathing it all out by restricting their food intake. (30) Whatever the practice, all who know to sacrifice, find relief that way of the inner turmoil of being stained by the material affair, and reach, having acquired the taste of that nectar of sacrifice, the spirit of the eternal. (31) How can we ever have a better world, if we're not of sacrifice in this world, o best of the Kuru rule? (32) This is how the different types of sacrifice are defended in relation to the Vedas. They're all the result of being dutifully engaged; and loving the knowledge of this, being of the âtmatattva4 in this, you'll find liberation.
(33) If you, o son of Prithâ, are determined to dedicate your knowledge to the âtmatattva of this, is that a greater sacrifice than offering your possessions, o defeat to your opponents, because your duty will be perfectly served and fully heartened by it. (34) Remember that when you are of respect for those who know this, and you, with the wish to serve them, ask them questions, that these âtmatattva people of self-realization will initiate you into the truth of the seers. (35) Being of the âtmatattva you'll never fall victim to illusion again, o son of aunt Prithâ, because you, with this love of knowledge, will regard all living beings as being part of the soul - or differently stated, that all are in me. (36) Even being the most wretched and lowest of all, will you, with this boat of spiritual knowledge, cross the ocean of all materialistic misery. (37) Just like a blazing fire turning firewood to ashes, will, dear Arjuna, the fire of this higher knowing turn all your karma to ashes. (38) Nothing that you know of in this world compares to this purification, and he who is truly experienced in this unification will conclude to this himself. (39) He who believes this will, keeping close to the âtmatattva, manage to subdue his senses, because from this faithfulness to the principles one, very quickly reaching the transcendental, finds the peace. (40) An ignoramus of doubt without any faith has no taste for it; never will there in this world, nor in the next, be happiness for such a soul full of doubts. (41) The man who, unified in the consciousness, gave up the profit-minded type of labor, and, with the âtmatattva of faithfully knowing the absolute, broke with the doubts, lives in the soul and will never be bound in whatever he does, o winner of the wealth. (42) And so, o descendant of Bharata, by means of the weapon of the knowledge of the soul cutting with the doubt that out of ignorance rose in your heart, be of the unification and rise to your feet!'
CHAPTER 5 To unite in labor and detachment
(1) Arjuna said: 'Krishna, you as well praise a turn to the better of uniting in the consciousness as a turn to the renunciation of productive labor; but which one would be the better, please be definitive on this.'
(2) The man of fortune said: 'Both the work done for the uniting as the all together forsaking of profit-minded work lead to liberation, but the way you put it I'd say that compared to the forsaking of profit-minded work, the action in service of the unification is the better. (3) Always consider him a renouncer who hates nor desires; free from the duality is he, o man of grip, happy to be completely free from being materially bound. (4) Ignorantly one says that the intellectual consideration of the world differs from the uniting in the consciousness, but the learned don't see it like that. From either of the two positions arrives one logically at the complete of the both of them. (5) That what is achieved by intellectual endeavor you also achieve in service of the uniting, and thus sees he who considers study and selfless action as one, the things as they are.
(6) But the forsaking, o man of grip, will result in distress if there's no uniting in the consciousness to it, while a thinker connected in the uniting attains the supreme spirit without delay. (7) Connected in the uniting will a pure soul, who self-controlled has subdued the senses, be compassionate with all living entities and never be affected, irrespective the work he does. (8-9) To the smelling, hearing, seeing, touching, walking, dreaming and breathing of the body does the man of truth say: 'Most certainly am I, in my being connected, not doing a thing'; he considers all the talking, forsaking, accepting, opening and closing of his eyes, merely an engagement of the senses. (10) Like a lotus leaf in the water is he, who resigns all his activities to the spiritual in forsaking his attachments, proceeding thus, never affected by any misfortune and trouble. (11) In giving up the attachment of the self are they who are united within as being one, with their body, mind and intelligence, and even with their senses, in their activities engaged for the sake of the purification. (12) Connected forsaking the profit in their work do they undaunted achieve the peace, while they who are not connected get entangled in their attachment to enjoy the fruits of labor.
(13) In this mind of forsaking all activities lives the embodied one who is of control, happily in the city with the nine gates, the body; never is he the one who does anything, nor leads he to anything. (14) He is never the owner, nor the doer, nor makes he other people act, nor creates he the results; it is all enacted by nature itself. (15) Never is the Almighty in His control assuming of anyone that he would be bad or good; no, He is rather concerned with the bewilderment of the living entities whose knowledge is covered by ignorance.
(16) To that soul however of whom the ignorance has been destroyed by âtmatattva, is the supreme reality of the spiritual knowledge disclosed like a rising sun. (17) And for that reason will you not return to the physical concept of life once you've fixed your intelligence on that, once you've set your life to that, are faithful to that and seek your refuge in that; with that being so, by that âtmatattva, will you shake off all your misgivings. (18) Whether it concerns a brahmin of virtue and achievement, a cow, an elephant, a dog or a drop-out, the one of wisdom regards them all equal-minded. (19) They who with a mind fixed in such a sameness are flawless in spiritual equanimity, are situated in the beyond; they have defeated birth and death. (20) Not too cheerful with successes, nor really being moved by the unpleasant, is he who, not bewildered knowing the spiritual, relies on his own intelligence, situated in transcendence. (21) He who, not attached to superficial pleasures, manages to concentrate on the spiritual of being connected in the soul, will within himself enjoy an unlimited happiness. (22) The intelligent never take delight in that what in association with the senses brings the misery, for such things are always temporary with a beginning and an end, o son of aunt Kuntî. (23) He who, living with the body, before he forsakes his physical frame, is able to tolerate the lust and the anger that rise from its urges, is a person of integrity and happiness. (24) Anyone who, from within being happy, dwells on the inner light, is a united âtmatattva person who, liberated in the spirit, is capable of following his own course with God. (25) They who free from self-righteousness, living the inner life, reach that spiritual liberation, are, beyond the duality being situated in self-realization, actually engaged in serving the welfare of all living beings. (26) They who in their renunciation were liberated from the lust and anger, have subdued their mind, so that they, with what they learned from the soul, soon are certain of the supreme its beatitude. (27-28) Not looking for the unnecessary in the outer world has the person innerly risen above the things of the world, and is he, in his practice of concentrating between the eyebrows, suspending the in- and outgoing breath, keeping the air in the nose, and with the senses, mind and intelligence thus set to liberation, someone who, having discarded all desires, fears and anger, most certainly is always of that liberation. (29) Considering me and what I stand for as the purpose of the sacrifices, penances and austerities, as the one fortunate in all the worlds who is the blessing of all living beings, will one thus find peace.'
Being there
and having been there before
(1) The fortunate one said: 'Not expecting anything from working for the profit, belongs he, who does his job as a matter of duty, to the department of the detached and is he as a person united and connected within, but not so the one who is of no sacrifice and of no sense of duty. (2) It is this department of the detached by which one is linked up, o son of Pându; not forsaking the selfish motive there's no question of unifying the consciousness, no question of being an âtmatattva person. (3) Of a beginner in this practice of wisdom one says that it is work that connects and unites, but of those who attained one says it is the equanimity that does the job. (4) As soon as the person no longer serves the sensual and has forsaken the profit motive, is he at that time a renouncer of all material desire who is elevated in this yoga science of uniting the consciousness. (5) One must care to be mindful and attentive and not to freak out in flippancy, thereto keeping in mind that that mindfulness is just the same one's enemy as one's friend. (6) To the one who has conquered himself is the mind the best friend, but to those who forgot about the soul stays the mind an enemy. (7) As a champion of mindfulness having found the peace, is one fully of the greater Soul ruling the individual souls, which is the same in cold and heat, happiness and distress, honor and dishonor. (8) Satisfied with the âtmatattva and its wisdom is a person rock-solid once he has the sensual in his grip, and because of that is the one united famed for being unconcerned about the difference between a clod of dirt, a stone or a piece of gold. (9) Most advanced is he who is equal-minded towards as well friends and well-wishers as to enemies, to as well relatives who hate as to relatives who favor, to as well those who bend the rules as to those who are devout and faithful.
(10) In order to be unified in yoga must a person always remember himself from a secluded position in solitude, in which he is fully attentive, not diverted and unconcerned about possessions. (11-12) In a safe place he should arrange for a comfortable seat not too high nor too low with a pillow with a soft covering, and thus do his yoga-postures, so that he, one-pointed of attention, is able to clear his heart in controlling his busy mind, senses and muscles. (13-14) Not moving with his body and with his neck and head straight, must the practitioner of yoga gaze at the tip of his nose and not look elsewhere. With a calm self, free from fear and vowed to the celibate, must he, fully self-controlled, concentrate on the ultimate goal of me, on that what I stand for. (15) Liberated in the beyond will he, who with the practice as mentioned, thus restraining the mind unites the consciousness, with that soulfulness attain the peace of the spiritual realm. (16) But, Arjuna, there's no real unification when one eats too much, or when one excessively fasts, and the same is true for sleeping too much or staying awake too long. (17) But, when one, with doing yoga, manages to regulate one's sleep and wakefulness, one's eating and entertainment, one's personal endeavors as well as one's working hours, will all the trouble cease to be. (18) When one, free from desiring with all kinds of lusty motives, with the mind disciplined this way, becomes situated in transcendence, is one at that time said to be connected. (19) You may compare the person of unification, whose mind is controlled by the regular and constant meditation of the soul, to an oil lamp not wavering out of the wind. (20) In the state in which the mind, turned away from material concerns, calms in practicing the unification, becomes one satisfied when one, in the pure of such a mind, realizes that one's place is found in the soul. (21) The supreme happiness, of which one knows that it by intelligence can be reached in the position of transcendence, will never remove the one who reached it from the truth. (22) And whatever else you might realize in that position, can never be considered more valuable than that, because you're never obscured from within that bliss, however difficult the trouble might be. (23) Know that in the yogic trance all the miseries dissolve of being in touch with the material world. (24) Thus make sure to practice that unification diligently in not losing yourself in the guesswork which rose from your propensity for unregulated actions; you'll be sure of the total retreat of the mind once you've managed to settle this for the entirety of your sensory apparatus.
(25) Not thinking of making it any other way, should one, with an intelligence that is carried by conviction, step by step train the mind to retreat to the stability of the soul. (26) From wherever the mind, so easily agitated, flickering and unsteady, may wander, must one bring it back under the control of this self-regulation. (27) The one connected attains the highest virtue, when he, freed in the spirit of the absolute, with his mind in peace and his passion quieted, is free from impurities. (28) Always being of the soul is so the never ending happiness found by the one unified who, piously in touch with the transcendental spirit, is free from all material darkness. (29) The one connected in the united self looks upon all with a neutral vision: he sees the soul in all beings and all beings in the soul. (30) To the one who, as such, recognizes me in everything and looks upon everything as residing in me, do I never perish, nor will he ever be lost to me. (31) If one is devoted to me as residing in each his heart, is one situated in oneness, and being of that vision will such a one, unified in the consciousness, always have a life with me, whatever the circumstance. (32) That transcendentalist who, at ease or in trouble with it, manages to match his own self with the self that is of an equal vision everywhere, is considered to be perfect.'
(33) Arjuna said: 'Moved as I am at the moment, have I no clue as to how this system of unification, you described to me in general, o demon-slayer, would offer me any firm ground. (34) The mind, Krishna, is so wayward, agitating, strong and obstinate, that I think that doing what you say is as difficult as taming the wind.'
(35) The one of fortune said: 'It suffers no doubt, o man of grip, that it is difficult to curb the wayward mind, but, o son of Kuntî, with persistence and detachment it can be done. (36) With a fickle mind has one a hard time to find one's way; to my opinion is the appropriate means to achieve it found in committing the mind to a practical approach: do something!'
(37) Arjuna said: 'But what is then the fate of him, o Krishna, who fallen from his belief, with a mind missing the perfection, strays from the path of unification? (38) Doesn't such a one, o mighty commander, mis- sing as well the path as the belief, not perish like a riven cloud, finding no hold then? (39) This is my doubt Krishna, I beg you, drive it away completely, for there's no one else to remove it.'
(40) The fortunate one said: 'Dear son of Prithâ, nor in this world nor in the hereafter is it so that he who is of a sound conduct will ever find himself going down, how can such a one end up bad? (41) For Kuru years having lived a life of achievement and good deeds, will the one who fell from the path of inner unification, reawaken in the house of the one who is understanding and honest. (42) Or else may he find a life in an association of transcendentalists of great wisdom, but of course is such a new life very rare in this world. (43) Picking up the intelligence where he left it in his previous manifestation, o son of Pându, will he thereupon again endeavor for perfection. (44) Innerly drawn to his previous practice will he be inquisitive about the unification in consciousness and will he manage to reach beyond the scripturally fixed routines. (45) Systematic in his approach will such a spiritual person, life after life gradually achieving the perfection, see all the impurities washed away from his soul and will he thus attain the position on top of the duality. (46) The ones unified in the consciousness rank higher than the ones who are merely of a philosophy, as also higher than the ones working for the fruit of labor only; therefore, Arjuna, be of the former. (47) And of all the ones unified within do I consider those who faithfully know to remember and serve me as the integrity of it all, to be the greatest.'
CHAPTER 7 To know oneself and make it,
unified in the âtmatattva
(1) The fortunate one said: 'Now listen how you, o son of Prithâ, with your mind fixed on me in the unification that I care about, may move beyond doubt concerning this completeness of me. (2) Let me tell you in detail how, once you get the hang of this knowledge growing wise with it, that to you would be all you need to know in this world. (3) Among the thousands is but a single one interested in the perfection and of those is but a single one really aware of this integrity of mine.
(4) What I consist of in a material sense are the energies of the earth, the water, the air, the ether, the mind, the intelligence and the ego. (5) Try to understand, o man of grip, that besides this lower energy of mine there is a superior one which, supporting all the world, is the self of me in which every living soul is situated. (6) All that is created roots in these two energies and as such you should know me to be as well as the eternal source of the manifestation as the fragmentation you find in the world.
(7) Beyond this superior energy of mine, which is like the thread that connects all the pearls on a string, there is nothing else to be found, o winner of the wealth. (8) In that am I the taste of water, o son of Kuntî, the light of the sun and the moon, the primal mantra AUM in all the holy books, the sound one finds in the ether and the prowess in men. (9) I am the original smell of the earth, the heat of the fire, the life in all living beings and the penance of the repentant I am. (10) Know, o son of Prithâ, that I am the seed of all living beings, the original intelligence of the intelligent, and the command of the ones in power. (11) I am of the strong the strength that is free from desire and attachment, and, o master of the dynasty, of the sex-life of the living being am I the consistency with nature.
(12) And remember of all the states of goodness, passion and darkness one may be in, that they are more a part of me, than that I am a part of them. (13) The whole world is under the influence of these states and is deluded by them not knowing me, the one who is situated above them as the inexhaustible supreme. (14) The divinity of this setup of mine in the sense of the natural modes, is a most difficult thing, but those who have accepted me as the integrity, are very well able to get overcome this illusory energy. (15) The corrupted ones and the foolish5 whose âtmatattva is clouded by the bewildering effect of the modes, do, of their unenlightened state, not respect me.
(16) Arjuna, of the pious who respect me there are four types: the ones in trouble, the ones curious, the ones desiring my opulence, and the ones of âtmatattva. (17) Of these is the one who in devotion is always connected in âtmatattva most dear to me, because the one loving the knowledge who holds me high, is held high by me. (18) All âtmatattva persons are most certainly magnanimous souls, and I daresay that they, in their being connected in the soul, are equal to me, for in me is that highest destination found. (19) After so Kuru trials of life accepts the one of âtmatattva, he who loves to know equal-minded, me as the original divinity of all success, and such a one, you know, one rarely encounters.
(20) In their desires do the ones who lost the sight of the âtmatattva, according their own nature, abide by lesser gods and lesser regulations. (21) They who according their own desire faithfully adhere to whatever divinity, are by me confirmed in their faith though. (22) Inspired by such a form of connectedness achieve they what they aspire, for that is how I, and no one else, arranged the connectedness for them. (23) But, because it concerns a lesser intelligence6, are those fruits but temporary; they who want the gods go to them and they who want me come to me. (24) Not knowing the supreme integrity of the duality of my invincible lower and imperishable higher existence, do the less intelligent assume that I acquired a form from the unapparent. (25) I, in the sense of being that unborn and inexhaustible reality, am not that evident to everyone because the foolish, covered by illusory concepts of union, have no clue about my integrity. (26) The past, the present and the future of all living beings is clear to me, Arjuna, but I am not that clear to them. (27) O scion of Bharata, all de living beings who took their birth have to suffer under the illusion brought about by the deluding duality of likes and dislikes. (28) This illusory duality dissolves with persons who, pious in their activities, reached the end of their ulterior motives; they are the ones who, free from delusion and with determination to serve my cause, engage with devotion. (29) To be freed from the burden of old age and death are all the ones who take to my shelter, actually God-conscious people; they know everything about what to do in favor of the transcendence. (30) Connected in the spirit do they, even when they are about to die, know me as the one sovereign over all the material manifestation, all divinity and all sacrifices.'
CHAPTER 8 To find salvation in being
united in the eternal spirit
(1) Arjuna said: 'What about God, this soul for oneself and fruitful activities; what o greatest personality, about the material manifestation and what to say about, what one calls, the lesser gods in this? (2) Who is that lord of sacrifice, how does he live within the body, and, demon-slayer, how can the ones of self-control know you at the time of their death?'
(3) The one of all opulence7 said: ''God is the imperishable One in the beyond called the soul or true self that is eternal, and from which the living beings become visible in a creative activity which one calls karma, the workload or the working for a result. (4) The lesser gods are the universal integrities, or divine personalities, of the different manifestations of nature that are constantly on the move - like the sun and the moon -, and the lord of the sacrifices am I, the one present within the embodied beings, my best. (5) He who at the time of his death quitting the physical body remembers me, will beyond any doubt reach my nature. (6) The nature of whatever one all remembers, giving this body up in the end, will, o son of Prithâ, always lead to a state similar to the one that was remembered. (7) Keep therefore at all times, even when you're in the fray, to the remembrance of me, so that you, free from doubt with your mind and intelligence of acceptance for me, are sure to attain me. (8) When one persistent in the uniting is connected with the unwavering of one's mind and intelligence, reaches one the supreme and divine, personal integrity which was kept in mind, o son of Prithâ.
(9) He, the Supreme One, is the One knowing everything, the oldest, the controller, He's smaller than an atom, the One always thinking of everything, the Inconceivable Maintainer transcendental to all darkness with a form as luminous as the sun. (10) That person reaches the divine who, when his time has come, fixes his life force between his eyebrows, and, connected by the power of his yoga, in the full of his devotion has a mind that doesn't wander off, but keeps to the integrity of the universe, the Original Person in the beyond.
(11) Let me now explain to you in short what it means to be a celibate. It is a practice desired by those, belonging to the renounced order of life, who as great scholars conversant with the culture of knowledge exercise the mantra AUM. (12) One is in the position of uniting the consciousness when one, self-controlled into relation to the sensory input and fixing the life force in the head, confines the mind to the heart. (13) Anyone may achieve that supreme state who, leaving the body for what it is, in the remembrance of me vibrates AUM, the one syllable of the spirit.
(14) For any yoga practitioner, who on a regular basis repeatedly, with a mind not going elsewhere, remembers me, o son of Prithâ, am I, because of that constancy, easy to reach. (15) The great souls who reached me never start a new life in the temporary world which is so full of miseries, because they achieved the ultimate of perfection. (16) Arjuna, even from the highest worlds of the spirit one returns, but having reached me, o son of Kuntî, will one never start a new life again. (17) Like it is with the common man who thinks in terms of days and nights, consists one day of God of a thousand cycles of creation8, while His night, so is understood, similarly takes a thousand cycles. (18) All living entities become manifest at the beginning of the day and with the fall of the night they are all annihilated, or drawn back into the unapparent, so one says. (19) O son of Prithâ, the complete of all living beings manifesting itself upon the arrival of every day and their automatically being annihilated when the night arrives, means that they repeatedly take birth. (20) But transcendental to that nature, which can be unapparent, there is another nature, eternal and unseen, which is never annihilated when all the manifest is annihilated. (21) That unseen nature is said to be infallible and is described as the ultimate destination from which one, having reached there, never returns: that is my supreme abode. (22) He, the Supreme and Original Person, o son of Prithâ, within whom all of manifestation exists and by whom everything that is visible is pervaded, can only be reached by means of a service which is of a single-minded devotion.
(23) O best of the Pândavas, let me now describe the times to you of leaving this world at which the ones successful in uniting the consciousness do return or else do not return. (24) Those persons who, knowing of the Absolute, leave to the light of the fire, the light of the day, the light of the fortnight of a waxing moon, or the light of the six months when the sun runs high in the sky, all leave for God. (25) The one unified in consciousness though who leaves to the darkness of the night, the darkness of smoke, the darkness of the dark half of the lunar month, or the darkness of the six months when the sun runs low in the sky, will turn back to this world because he didn't reach beyond the order of the moonlight. (26) These are according the scriptures the two ways of leaving the world; leaving to the light one does not return while one to the darkness having departed turns back. (27) The one who, unified in the consciousness, knows of these different paths, isn't bewildered by any of them; therefore, Arjuna, be always connected in the âtmatattva of uniting the consciousness. (28) All the yoga-practitioners aware of this, reach beyond the results of pious work as derived from scriptural study, sacrifices, austerities and charity, and attain the original, supreme abode.'
CHAPTER 9 To unite in confidential knowledge
(1) The one of fortune said: 'What I'm going to tell you now is the most confidential type of wisdom and knowledge and is reserved for those who are free from envy; your knowing about it will free you from all worldly miseries. (2) It is the absolute ruler of all knowledge and confidence, it is the purest and utter intelligence of practical experience, it defines the religiousness, it is everlasting and brings happiness once it is put into practice.
(3) Persons without faith in this way of connecting oneself, o conqueror of your foes, will on the path of a material existence altogether missing me, return after they have died. (4) By my unseen form is this entire cosmic manifestation pervaded; so are all beings in me while at the other hand the complete of me cannot be found in them. (5) Nor will anything of what separately exists remain in me; understand my majestic union: as the original self being the source of all creation am I, as the maintainer of all that is created, never completely within whatever that is created. (6) Think of it this way: just as it is with the mighty wind blowing everywhere in space, is it with all the beings living everywhere within me. (7) O son of aunt Kuntî, at the end of a day of creation merge all living beings with the totality of my material nature and at the beginning of such a day are they all created, or conditioned, anew. (8) Entering into this material nature of mine do I, over and over, create all of the cosmic manifestation, the complete of which is delivered to my compelling, ethereal force. (9) And to those actions I am never bound, o winner of the wealth, for I am of a neutral position in not being attracted to the fruit-bearing action. (10) Under my supervision is the material nature manifesting both the moving and the non-moving entities, and this supervision is for the living being, o son of Kuntî, the reason, the motive, to exist.
(11) Fools, not knowing my transcendental nature, my supreme lordship over all, deride me for my having assumed a human form. (12) Disappointed in their expectations, profit motives and their knowledge do the bewildered ones take to atheistic and demoniac, delusional views of a materialistic nature. (13) But, o son of Prithâ, the great souls who take to the shelter of my divine nature, know about the inexhaustible source of creation and are of devotion with a mind that doesn't wander off. (14) Full of devotion endeavoring with determination, are they always singing about me and do they, constantly engaged in worship, offer me their obeisance. (15) Others are of sacrifice with the knowledge they offer in the worship of me as the oneness in the rich diversity of the universal form. (16) I am the ritual, the sacrifice and the flavor; I am the curative herb and I am the mantra; I am the oblation, the fire and the offering. (17) I am of the living being the father, the mother, the supporter and the ancestor; I am that what's to be known, that what purifies, the syllable AUM and the Rig-, the Yayur- and Sâmaveda as well. (18) I am the goal, the sustainer and the master; the witness, the abode and the refuge; I am the best friend, the creation and the dissolution; I am the foundation, the seed that doesn't perish and the resting place. (19) I give heat, bring and withhold the rain; I am immortality, death and the being as well as the not being, o Arjuna.
(20) Those who know the three Vedas, they who freed from their sins, drink from the soma and, worshiping with sacrifices, pray for their passage to heaven, reach the world of Indra and enjoy the celestial pleasures of the gods. (21) After they, having enjoyed that vast heaven, reached the end of their pious deeds, enter they the world of the mortals, and arrive they, who are so faithful with the doctrine of the three Vedas, thus at the life and loss of desiring in lust. (22) But they who concentrate with no one but me as their object of reverence, those persons, who always fixed in devotion are of proper worship, I protect and provide what they need. (23) Even though the ones devoted to lesser gods are also of an exclusive faith and worship in relation to me, are they not of worship according the regulative principles3, o son of Kuntî. (24) Since I am the enjoyer and master of all sacrifices, do they who do not know me to the principle, fall away from the divine. (25) Those who observe the lesser gods, find the lesser gods; those who respect the ancestors, go to them; those who worship ghosts and spirits reach those entities; but my devotees reach me. (26) Anyone faithful to the principles who, devoted to me, offers me a leaf, a flower, a fruit and water9, is making an offering acceptable to me. (27) Do whatever you eat, give away in charity, or sacrifice in your renunciation, as an offering to me, o son of aunt Prithâ. (28) Thus free from as well the bright as the dark side of being bound to profit-minded labor will you, liberated, with your mind connected in yogic renunciation, reach me.
(29) I'm equal-minded in my respect for all living beings, I hate nor cherish anyone, but those who in their devotion are of service with me, are in me as good as I am in them. (30) Even having been of the worst conduct is the one who, unwavering, is devoted to me, to be considered a saint because of the full of his determination. (31) Such a one, o son of Kuntî, quickly becomes righteous and attains lasting peace; do defend that my devotee is never lost! (32) O son of Prithâ, even if the ones resorting to me are from sin born women, traders or laborers, will they still reach the supreme destination. (33) And how much more wouldn't this be true for righteous brahmins, devotees and pious civil servants; therefore, with you having made it to this temporary world full of miseries, be engaged in my loving service! (34) Think of me always, become a devotee, a worshiper, an offerer of mine, so that you, devoted to me, will be a fully aligned soul.'
CHAPTER 10 To be one in respect of the opulence11
(1) The fortunate one said: 'Listen again, o man of grip, to my supreme instruction imparted to your benefit, for you're very dear to me. (2) My origin is not even known to the greatest wise or gods of enlightenment; in every respect am I the source of the great sages and the God-conscious. (3) He who knows me as the unborn one to whom there's no beginning, and the great controller of the world, sees it as it is; such a one not deluded among the mortals is delivered from all reactions to his sin. (4-5) The different aspects I arrange in the living being are intelligence, knowledge, composure, forgiveness, truthfulness, control over the senses and the mind; happiness, grief, birth, death, fear and fearlessness as well, as also nonviolence, equilibrium, contentment, austerity, charity, fame and infamy. (6) Every human being taking birth in the world, originated from the ancient, seven great sages and the four primal fathers who also stem from my mind.10 (7) They, who realize that all this opulence and unification of consciousness originated from me, will undivided be of service in their yoga, that suffers no doubt. (8) I am the source from which all in existence generated, from me emanated everything; and therefore will the intelligent ones who know this, connected by their love, be devoted to me. (9) With their minds set on me and their lives devoted to me, enlighten they one another, constantly talking about me, and find they thus their satisfaction and contentment. (10) Those who are constantly connected in the joy so fundamental to devotional service, I grant the intelligence of a unified consciousness by which they come to me. (11) With the wealth of my compassion do I, situated in their hearts, with the shining light of knowledge dispel all the darkness of ignorance.'
(12-13) Arjuna said: 'This of you, that you're now discussing with me, concerns the One about whom all the great sages among the godly like Nârada, Asita, Devala and Vyâsa speak: it concerns you in the form of the supreme spirit, the supreme abode, the purity of transcendence, the original personality, the controller in the beyond, the one unborn and the greatest. (14) All this you now confide to me I take for real, o paragon of beauty, surely has no man of God or any ignorant soul either, knowledge of this revelation of you as the Original One of all Opulence! (15) You, personally knowing yourself as the Soul of all souls, are thus the greatest of all persons, the source of all living beings, the Lord of all creatures, the God of the gods and the master of the universe. (16) As such is it to you to tell in detail everything about your divine opulence, those means to all the human visions by which you stand your ground throughout all the worlds.11 (17) How can I know you o man of unity; how can I keep you in mind; in what form, or being of what kind of nature, should I remember you, o man of the opulence? (18) O excitement of man, again I implore you, to tell me all about your powers of unifying the consciousness, for my ears never have enough of the nectar of those descriptions!'
(19) The fortunate one said: 'Okay, I'll discuss with you the most important of my divine, personal powers, o best of the Kurus, for there is really no end to my extent. (20) O conqueror of sleep, I as that soul situated within, am the beginning, the life in between, as well as the end station of all living beings. (21) Among all the sons who took birth from the sages am I Vishnu, of all the luminaries am I the radiant sun, among the brightest minds am I Marîci, and to the order of time in relation to the stars am I the moon.12 (22) Of the religious books am I the book of chants, the Sâmaveda; among the gods am I Indra the king of heaven13; of all the senses am I the sixth one, the mind, and of all the living beings am I the life force. (23) Of the ones posing a threat am I S'iva; and among the ones possessed and wicked am I Kuvera, the treasurer; of the deities of nature am I the fire, and of all mountains am I mount Meru in the middle of the universe.14 (24) Of all priests am I the priest of heaven, Brihaspati, o son of Prithâ; of all military commanders am I Skanda the god of war, and of all reservoirs of water am I the ocean. (25) Among the wise am I Bhrigu, the counselor of the first man alive; of all words spoken am I the word AUM resonating with the breath, of all the sacrifices am I japa, the repeated prayer performed with prayer beads, and of all the things immovable am I the Himalayas. (26) Among the trees am I the tree of life, the as'vattha; among the seers of the divine am I sage Nârada, among the heavenly creatures am I Cittaratha, the singer of the divine song, and among the ones of perfect attainment am I the analyst Kapila who distinguishes between spirit and matter. (27) Among the horses am I Uccaihs'ravâ who carries the solar order and originated from the political fugue between the enlightened and the unenlightened, and among the elephants am I Airâvata who carries Indra. (28) Of all weapons am I the thunderbolt, of the cows am I the cow of plenty, the surabhi; of the causes of begetting children am I Cupid, the god of love, and of all the serpents am I Vâsuki, the ego which sets in motion the debate between the ones of strength and the ones of morality. (29) Among the self-satisfied am I Ananta upon whom Vishnu rests, among all the water entities of the unconscious am I Varuna, the one of insight who defeats the transgression; among all the ancestors am I Aryâma, the one in the beyond remembered for his civility; and of all that controls am I Yama, the lord of death. (30) Among the atheists am I Prahlâda, the one who found the grace; among all the subduers am I the Time; of all animals am I the lion and of everything winged am I Garuda, the integrity of the mantras. (31) Of everything that purifies am I the wind; of all who carry a weapon am I Lord Rama, the one self-satisfied; of all creatures of the sea am I the shark and of all the streams flowing on earth am I the Ganges flowing from the highest peak. (32) Of all the created am I, as said, the beginning, the life in between and the end; I am, o Arjuna, of all education the education concerning the âtmatattva, and of all argumentation am I the dialogue. (33) Of the letters of the alphabet am I the A, of the compound words am I the dual one, of what is eternal am I the Time15, and of those who are creative am I Lord Brahmâ, the godhead looking in all directions. (34) Of one's fate and future am I the end of life as well as the beginning of life, and among women am I the fame, the beauty, the intelligence, the speech, the memory, the steadfastness and the patience. (35) Of the Sâmaveda hymns am I the metrical Brihat-sâma, of all verses am I the three-footed Gâyatri, of the months am I the one in the astronomical sign of Sagittarius, and of the seasons am I the spring season. (36) Of all trickery am I the game, of everything splendid am I the splendor, of all victory am I the enterprise and of the strong am I the strength. (37) Among the Yadus am I Krishna, among the Pândavas am I Arjuna; among the sages am I Vyâsadeva16 and among the thinkers am I Us'anâ, the teacher of the atheists. (38) Of the means of suppression am I the clout of the legal rule17, of those who seek the victory am I the morality, of all secrets am I the silence. (39) I am the source of whatever living being you can think of Arjuna; there is no creature alive, moving or non-moving, which exists outside of me. (40) There is no limit to my divine opulence, o winner of the battle, and all this I told you is but an example of the expanse of my grandeur. (41) O conqueror of your opponents, whatever of power that may exist endowed with glory and beauty, found its existence as a part of my splendor. (42) You may also wonder of what use it would be for you to know of all this diversity Arjuna, when I, with a single part of myself, permeate the entirety of the living being that is the universe.'
Facing the complete of His reality
(1) Arjuna said: 'By the words of what you said with the purpose of favoring me concerning the confidentiality of the spiritual supreme, has this illusion of mine been removed. (2) I heard from you in detail about the appearance and disappearance of the living beings, o lotus-eyed one, and you also spoke about your inexhaustible glories. (3) After all your words concerning yourself, o best of all persons, I cherish the wish to see your divine form the way it is, o controller in the beyond. (4) So if you deem it possible for me to have that vision, o master and controller of the unification within, then show me your imperishable self!'
(5) The fortunate one said: 'Behold, o son of Prithâ, the hundreds and thousands of my different, divine forms in all shapes and colors. (6) See the personalities of wisdom, the personalities of wealth, the destroyers in the service of God, the healthcare agents, the gods and much more of the wonders you've never seen before, o best one of the Kuru dynasty. (7) See here and now the complete of the universe, with all that moves and not moves, rolled into one, within this one body of mine, o conqueror of sleep, as also whatever more you wish to see. (8) But of course will you not be able to see me as such with your own eyes, so I'll grant you the divine vision. Now witness the supreme union of my control!' "
(9) Sañjaya said: "O King, having spoken thus, showed the great lord in the unification of consciousness Prithâ's son the beyond of his form of control. (10-11) Many mouths, eyes and many diverse wonderful sights, many divine ornaments, and a variety of weapons ready for battle; heavenly flowers worn, all kinds of dresses and suits, and even divine, fragrant ointments, all wonderful and splendrous, could be seen extending to all sides. (12) The effulgence of him, the greatness of the soul, resembled the light of thousands of suns, all at the same time present in the sky. (13) Right there could Arjuna, in the one universal form of the God of gods, see all the diversity of the complete universe in one. (14) Thereupon, with his hair standing on end, began the conqueror of wealth, overwhelmed by wonder, to pray, meanwhile with folded hands offering the godhead his respect.
(15) Arjuna said: 'I see, o God, all the gods assembled in Your body, as well as all other living entities; I see the Lord Brahmâ with the many faces and Lord S'iva sitting in the lotus position, as well as all the seers and the serpent egos of divinity. (16) In Your universal form, o Lord of the creation, I see a multitude of faces, trunks, mouths and eyes on all sides, as part of an unlimited form which, indeed, has no beginning, no end nor a middle. (17) I see headdresses, weapons, and jewelry, and find it difficult to keep that vision in check which is glowing on all sides with an effulgence as immeasurable as the blazing fire of the radiating sun. (18) You must be understood as the infallible supreme of this universe, the transcendental foundation, You are the inexhaustible maintainer of the path of righteousness, of dharma; You are the eternal original personality, that is what You are in my opinion! (19) With You being of an unlimited glory, sourceless, endless and with no middle; with countless arms and with the sun and moon for Your eyes, see I, emanating from Your mouth, a blazing fire which torments the universe. (20) Sure enough is everything between heaven and earth pervaded by You, only You; and all the three worlds18 are perturbed at the sight of this wonderful and terrible form! (21) Rows of believers enter You, to which some of them with folded hands are offering prayers to ward off the fear. The great sages exclaim 'All hail!' to this and the ones who attained perfecti