The Complete Bhagavad Gita
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Abhayam sattwasamshuddhih jnaanayogavyavasthitih;
The Blessed Lord said:
1. Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness,
Ahimsaa satyamakrodhas tyaagah shaantirapaishunam;
2. Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion towards beings, uncovetousness, gentleness, modesty, absence of fickleness,
Tejah kshamaa dhritih shauchamadroho naatimaanitaa;
3. Vigour, forgiveness, fortitude, purity, absence of hatred, absence of pridethese belong to one born in a divine state, Arjuna!
Dambho darpo'bhimaanashcha krodhah paarushyameva cha;
4. Hypocrisy, arrogance, self-conceit, harshness and also anger and ignorance, belong to one who is born in a demoniacal state, Arjuna!
Daivee sampadvimokshaaya nibandhaayaasuree mataa;
5. The divine nature is deemed for liberation and the demoniacal for bondage. Grieve not, Arjuna, for you are born with divine properties!
Dwau bhootasargau loke'smin daiva aasura eva cha;
6. There are two types of beings in this worldthe divine and the demoniacal; the divine has been described at length; hear from me, Arjuna, of the demoniacal!
Pravrittim cha nivrittim cha janaa na viduraasuraah;
7. The demoniacal know not what to do and what to refrain from; neither purity nor right conduct nor truth is found in them.
Asatyamapratishtham te jagadaahuraneeshwaram;
8. They say: "This universe is without truth, without a (moral) basis, without a God, brought about by mutual union, with lust for its cause; what else?"
Etaam drishtimavashtabhya nashtaatmaano'lpabuddhayah;
9. Holding this view, these ruined souls of small intellects and fierce deeds, come forth as enemies of the world for its destruction.
Kaamamaashritya dushpooram dambhamaanamadaanvitaah;
10. Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding evil ideas through delusion, they work with impure resolves.
Chintaamaparimeyaam cha pralayaantaamupaashritaah;
11. Giving themselves over to immeasurable cares ending only with death, regarding gratification of lust as their highest aim, and feeling sure that that is all,
12. Bound by a hundred ties of hope, given over to lust and anger, they strive to obtain by unlawful means hoards of wealth for sensual enjoyment.
Idamadya mayaa labdham imam praapsye manoratham;
13. "This has been gained by me today; this desire I shall obtain; this is mine and this wealth too shall be mine in future."
Asau mayaa hatah shatrur hanishye chaaparaanapi;
14. "That enemy has been slain by me and others also I shall slay. I am the lord; I enjoy; I am perfect, powerful and happy".
Aadhyo'bhijanavaanasmi ko'nyosti sadrisho mayaa;
15. "I am rich and born in a noble family. Who else is equal to me? I will sacrifice. I will give (charity). I will rejoice,"thus, deluded by ignorance,
16. Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
Aatmasambhaavitaah stabdhaa dhanamaanamadaanvitaah;
17. Self-conceited, stubborn, filled with the intoxication and pride of wealth, they perform sacrifices in name, through ostentation, contrary to scriptural ordinances.
Ahankaaram balam darpam kaamam krodham cha samshritaah;
18. Given over to egoism, power, haughtiness, lust and anger, these malicious people hate me in their own bodies and those of others.
Taanaham dwishatah krooraan samsaareshu naraadhamaan;
19. These cruel haters, the worst among men in the world,I hurl all these evil-doers for ever into the wombs of demons only.
Aasureem yonimaapannaa moodhaa janmani janmani;
20. Entering into demoniacal wombs and deluded birth after birth, not attaining me, they thus fall, Arjuna, into a condition still lower than that!
Trividham narakasyedam dwaaram naashanamaatmanah;
21. Triple is the gate of this hell, destructive of the selflust, anger, and greed,therefore, one should abandon these three.
Etairvimuktah kaunteya tamodwaaraistribhirnarah;
22. A man who is liberated from these three gates to darkness, Arjuna, practises what is good for him and thus goes to the Supreme goal!
Yah shaastravidhimutsrijya vartate kaamakaaratah;
23. He who, casting aside the ordinances of the scriptures, acts under the impulse of desire, attains neither perfection nor happiness nor the supreme goal.
Tasmaat shaastram pramaanam te kaaryaakaaryavyavasthitau;
24. Therefore, let the scripture be the authority in determining what ought to be done and
what ought not to be done. Having known what is said in the ordinance of the scriptures,
you should act here in this world.
you shaastravidhimutsrijya yajante shraddhayaanvitaah;
1. Those who, setting aside the ordinances of the scriptures, perform sacrifice with faith, what is their condition, Krishna? Is it that of Sattwa, Rajas or Tamas?
Sri Bhagavaan Uvaacha:
Trividhaa bhavati shraddhaa dehinaam saa swabhaavajaa;
The Blessed Lord said:
2. Threefold is the faith of the embodied, which is inherent in their naturethe Sattwic (pure), the Rajasic (passionate), and the Tamasic (dark). Hear of it.
Sattwaanuroopaa sarvasya shraddhaa bhavati bhaarata;
3. The faith of each is in accordance with his nature, Arjuna! The man consists of his faith; as a man's faith is, so is he.
Yajante saattwikaa devaan yaksharakshaamsi raajasaah;
4. The Sattwic or pure men worship the gods; the Rajasic or the passionate worship the Yakshas and the Rakshasas; the others (the Tamasic or the deluded) worship the ghosts and the hosts of nature-spirits.
Ashaastravihitam ghoram tapyante you tapo janaah;
5. Those men who practise terrific austerities not enjoined by the scriptures, given to hypocrisy and egoism, impelled by the force of lust and attachment,
Karshayantah shareerastham bhootagraamamachetasah;
6. Senseless, torturing all the elements in the body and me also, who dwells in the body,know you these to be of demoniacal resolves.
Aahaarastwapi sarvasya trividho bhavati priyah;
7. The food also which is dear to each is threefold, as also sacrifice, austerity and alms-giving. Hear you the distinction of these.
Aayuh sattwabalaarogya sukha preetivi vardhanaah;
8. Foods which increase life, purity, strength, health,joy and cheerfulness, which are oleaginous and savoury, substantial and agreeable, are dear to the Sattwic people.
Katvamlalavanaatyushna teekshna rooksha vidaahinah;
9. The foods that are bitter, sour, saline, excessively hot, dry, pungent and burning, are liked by the Rajasic and are productive of pain, grief and disease.
Yaatayaamam gatarasam pooti paryushitam cha yat;
10. That which is stale, tasteless, putrid, rotten and impure refuse, is the food liked by the Tamasic.
Aphalaakaangkshibhiryajno vidhidrishto ya ijyate;
11. That sacrifice which is offered by men without desire for reward as enjoined by the ordinance (scripture), with a firm faith that to do so is a duty, is Sattwic (or pure).
Abhisandhaaya tu phalam dambhaarthamapi chaiva yat;
12. The sacrifice which is offered, Arjuna, seeking a reward and for ostentation, know you that to be a Rajasic Yajna!
Vidhiheenam asrishtaannam mantraheenam adakshinam;
13. They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures, in which no food is distributed, which is devoid of Mantras and gifts, and which is devoid of faith.
Devadwijagurupraajna poojanam shauchamaarjavam;
14. Worship of the gods, the twice-born, the teachers and the wise, purity, straightforwardness, celibacy and non-injurythese are called the austerities of the body.
Anudwegakaram vaakyam satyam priyahitam cha yat;
15. Speech which causes no excitement and is truthful, pleasant and beneficial, the practice of the study of the Vedas, are called austerity of speech.
Manahprasaadah saumyatwam maunamaatmavinigrahah;
16. Serenity of mind, good-heartedness, purity of nature, self-controlthis is called mental austerity.
Shraddhayaa parayaa taptam tapastattrividham naraih;
17. This threefold austerity practised by steadfast men with the utmost faith, desiring no reward, they call Sattwic.
Satkaaramaanapoojaartham tapo dambhena chaiva yat;
18. The austerity which is practised with the object of gaining good reception, honour and worship and with hypocrisy, is here said to be Rajasic, unstable and transitory.
Moodhagraahenaatmano yat peedayaa kriyate tapah;
19. The austerity which is practised out of a foolish notion, with self-torture, or for the purpose of destroying another, is declared to be Tamasic.
Daatavyamiti yaddaanam deeyate'nupakaarine;
20. That gift which is given to one who does nothing in return, knowing it to be a duty to give in a fit place and time to a worthy person, that gift is held to be Sattwic.
Yattu pratyupakaaraartham phalamuddishya vaa punah;
21. And, that gift which is made with a view to receive something in return, or looking for a reward, or given reluctantly, is said to be Rajasic.
Adeshakaale yaddaanamapaatrebhyashcha deeyate;
22. The gift which is given at the wrong place and time to unworthy persons, without respect or with insult, is declared to be Tamasic.
Om tatsaditi nirdesho brahmanas trividhah smritah;
23. "Om Tat Sat": this has been declared to be the triple designation of Brahman. By that were created formerly the Brahmanas, the Vedas and the sacrifices.
24. Therefore, with the utterance of "Om" are the acts of gift, sacrifice and austerity as enjoined in the scriptures always begun by the students of Brahman.
Tadityanabhisandhaaya phalam yajnatapah kriyaah;
25. Uttering Tat, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of liberation.
Sadbhaave saadhubhaave cha sadityetatprayujyate;
26. The word Sat is used in the sense of reality and of goodness; and so also, Arjuna, it is used in the sense of an auspicious act!
Yajne tapasi daane cha sthitih saditi chochyate;
27. Steadfastness in sacrifice, austerity and gift, is also called Sat, and also action in connection with these (or for the sake of the Supreme) is called Sat.
Ashraddhayaa hutam dattam tapastaptam kritam cha yat;
Sannyaasasya mahaabaaho tattwamicchaami veditum;
1. I desire to know severally, mighty-armed, the essence or truth of renunciation, Hrishikesa, as also of abandonment, slayer of Kesi!
Sri Bhagavaan Uvaacha:
Kaamyaanaam karmanaam nyaasam sannyaasam kavayoviduh;
The Blessed Lord said:
2. The sages understand Sannyas to be the renunciation of action with desire; the wise declare the abandonment of the fruits of all actions as Tyaga.
Tyaajyam doshavadityeke karma praahurmaneeshinah;
3. Some philosophers declare that all actions should be abandoned as an evil, while others declare that acts of gift, sacrifice and austerity should not be relinquished.
Nishchayam shrinu me tatra tyaage bharatasattama;
4. Hear from me the conclusion or the final truth about this abandonment, best of the Bharatas; abandonment, verily, best of men, has been declared to be of three kinds!
Yajnadaanatapah karma na tyaajyam kaaryameva tat;
5. Acts of sacrifice, gift and austerity should not be abandoned, but should be performed; sacrifice, gift and also austerity are the purifiers of the wise.
Etaanyapi tu karmaani sangam tyaktwaa phalaani cha;
6. But even these actions should be performed leaving aside attachment and the desire for rewards, Arjuna! This is my certain and best conviction.
Niyatasya tu sannyaasah karmano nopapadyate;
7. Verily, the renunciation of obligatory action is improper; the abandonment of the same from delusion is declared to be Tamasic.
Duhkhamityeva yat karma kaayakleshabhayaat tyajet;
8. He who abandons action on account of the fear of bodily trouble (because it is painful), he does not obtain the merit of renunciation by doing such Rajasic renunciation.
Kaaryamityeva yatkarma niyatam kriyate'rjuna;
9. Whatever obligatory action is done, Arjuna, merely because it ought to be done, abandoning attachment and also the desire for reward, that renunciation is regarded as Sattwic!
Na dweshtyakushalam karma kushale naanushajjate;
10. The man of renunciation, pervaded by purity, intelligent and with his doubts cut asunder, does not hate a disagreeable work nor is he attached to an agreeable one.
Na hi dehabhritaa shakyam tyaktum karmaanyasheshatah;
11. Verily, it is not possible for an embodied being to abandon actions entirely; but he who relinquishes the rewards of actions is verily called a man of renunciation.
Anishtamishtam mishram cha trividham karmanah phalam;
12. The threefold fruit of actionevil, good and mixedaccrues after death to the non-abandoners, but never to the abandoners.
Panchaitaani mahaabaaho kaaranaani nibodha me;
13. Learn from me, mighty-armed Arjuna, these five causes, as declared in the Sankhya system for the accomplishment of all actions!
Adhishthaanam tathaa kartaa karanam cha prithagvidham;
14. The body, the doer, the various senses, the different functions of various sorts, and the presiding Deity, also, the fifth,
Shareeravaangmanobhiryat karma praarabhate narah;
15. Whatever action a man performs by his body, speech and mind, whether right or the reverse, these five are its causes.
Tatraivam sati kartaaram aatmaanam kevalam tu yah;
16. Now, such being the case, he who, owing to untrained understanding, looks upon his Self, which is isolated, as the agent, he of perverted intelligence, sees not.
Yasya naahankrito bhaavo buddhiryasya na lipyate;
17. He who is ever free from the egoistic notion, whose intelligence is not tainted by (good or evil), Though he slays these people, he slayeth not, nor is he bound (by the action).
Jnaanam jneyam parijnaataa trividhaa karmachodanaa;
18. Knowledge, the knowable and the knower form the threefold impulse to action; the organ, the action and the agent form the threefold basis of action.
Jnaanam karma cha kartaa cha tridhaiva gunabhedatah;
19. Knowledge, action and the actor are declared in the science of the Gunas (the Sankhya philosophy) to be of three kinds only, according to the distinction of the Gunas. Hear them also duly.
Sarvabhooteshu yenaikam bhaavamavyayameekshate;
20. That by which one sees the one indestructible Reality in all beings, not separate in all the separate beingsknow you that knowledge to be Sattwic (pure).
Prithaktwena tu yajjnaanam naanaabhaavaan prithagvidhaan;
21. But that knowledge which sees in all beings various entities of distinct kinds as different from one anotherknow you that knowledge to be Rajasic (passionate).
Yattu kritsnavadekasmin kaarye saktamahaitukam;
22. But that which clings to one single effect as if it were the whole, without reason, without foundation in Truth, and trivialthat is declared to be Tamasic (dark).
Niyatam sangarahitam araagadweshatah kritam;
23. An action which is ordained, which is free from attachment, which is done without love or hatred by one who is not desirous of any rewardthat action is declared to be Sattwic.
Yattu kaamepsunaa karma saahankaarena vaa punah;
24. But that action which is done by one longing for the fulfilment of desires or gain, with egoism or with much effortthat is declared to be Rajasic.
Anubandham kshayam himsaam anavekshya cha paurusham;
25. That action which is undertaken from delusion, without regard to the consequences of loss, injury and (one's own) abilitythat is declared to be Tamasic.
26. He who is free from attachment, non-egoistic, endowed with firmness and enthusiasm and unaffected by success or failure, is called Sattwic.
Raagee karmaphalaprepsur lubdho himsaatmako'shuchih;
27. Passionate, desiring to obtain the rewards of actions, cruel, greedy, impure, moved by joy and sorrow, such an agent is said to be Rajasic.
Ayuktah praakritah stabdhah shatho naishkritiko'lasah;
28. Unsteady, dejected, unbending, cheating, malicious, vulgar, lazy and proscrastinatingsuch an agent is called Tamasic.
Buddherbhedam dhriteshchaiva gunatastrividham shrinu;
29. Hear you the threefold division of the intellect and firmness according to the Gunas, as I declare them fully and distinctly, Arjuna!
Pravrittim cha nivrittim cha karyaakaarye bhayaabhaye;
30. That which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberationthat intellect is Sattwic, Arjuna!
Yayaa dharmamadharmam cha kaaryam chaakaaryameva cha;
31. That by which one incorrectly understands Dharma and Adharma, and also what ought to be done and what ought not to be donethat intellect, Arjuna, is Rajasic!
Adharmam dharmamiti yaa manyate tamasaavritaa;
32. That which, enveloped in darkness, views Adharma as Dharma and all things pervertedthat intellect, Arjuna, is called Tamasic!
Dhrityaa yayaa dhaarayate manah praanendriyakriyaah;
33. The unwavering firmness by which, through Yoga, the functions of the mind, the life-force and the senses are restrainedthat firmness, Arjuna, is Sattwic!
Yayaa tu dharmakaamaarthaan dhrityaa dhaarayate'rjuna;
34. But that firmness, Arjuna, by which, on account of attachment and desire for reward, one holds fast to Dharma, enjoyment of pleasures and earning of wealththat firmness, Arjuna, is Rajasic!
Yayaa swapnam bhayam shokam vishaadam madameva cha;
35. That by which a stupid man does not abandon sleep, fear, grief, despair and also conceitthat firmness, Arjuna, is Tamasic!
Sukham twidaaneem trividham shrinu me bharatarshabha;
36. Now hear from me, Arjuna, of the threefold pleasure, in which one rejoices by practice and surely comes to the end of pain!
Yattadagre vishamiva parinaame'mritopamam;
37. That which is like poison at first but in the end like nectarthat pleasure is declared to be Sattwic, born of the purity of one's own mind due to Self-realisation.
Vishayendriya samyogaad yattadagre'mritopamam;
38. That pleasure which arises from the contact of the sense-organs with the objects, which is at first like nectar and in the end like poisonthat is declared to be Rajasic.
Yadagre chaanubandhe cha sukham mohanamaatmanah;
39. That pleasure which at first and in the sequel is delusive of the self, arising from sleep, indolence and heedlessnesssuch a pleasure is declared to be Tamasic.
Na tadasti prithivyaam vaa divi deveshu vaa punah;
40. There is no being on earth or again in heaven among the gods that is liberated from the three qualities born of Nature.
Braahmanakshatriyavishaam shoodraanaam cha parantapa;
41. Of Brahmanas, Kshatriyas and Vaishyas, as also the Sudras, Arjuna, the duties are distributed according to the qualities born of their own nature!
Shamo damastapah shaucham kshaantiraarjavameva cha;
42. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.
Shauryam tejo dhritirdaakshyam yuddhe chaapyapalaayanam;
43. Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.
Krishigaurakshyavaanijyam vaishyakarma swabhaavajam;
44. Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.
Swe swe karmanyabhiratah samsiddhim labhate narah;
45. Each man, devoted to his own duty, attains perfection. How he attains perfection while being engaged in his own duty, hear now.
Yatah pravrittirbhootaanaam yena sarvamidam tatam;
46. He from whom all the beings have evolved and by whom all this is pervaded, worshipping him with his own duty, man attains perfection.
Shreyaanswadharmo vigunah paradharmaat swanushthitaat;
47. Better is one's own duty (Though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
Sahajam karma kaunteya sadoshamapi na tyajet;
48. One should not abandon, Arjuna, the duty to which one is born, Though faulty; for, all undertakings are enveloped by evil, as fire by smoke!
Asaktabuddhih sarvatra jitaatmaa vigatasprihah;
49. He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled,he by renunciation attains the supreme state of freedom from action.
Siddhim praapto yathaa brahma tathaapnoti nibodha me;
50. Learn from me in brief, Arjuna, how he who has attained perfection reaches Brahman, that supreme state of knowledge.
Buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha;
51. Endowed with a pure intellect, controlling the self by firmness, relinquishing sound and other objects and abandoning both hatred and attraction,
Viviktasevee laghwaashee yatavaakkaayamaanasah;
52. Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in concentration and meditation, taking refuge in dispassion,
Ahankaaram balam darpam kaamam krodham parigraham;
53. Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of "mine", and peaceful;he is fit for becoming Brahman.
Bhrahmabhootah prasannaatmaa na shockati na kaangkshatai;
54. Becoming Brahman, serene in the Self, he neither grieves nor desires. The same to all beings, he attains supreme devotion to me.
Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;
55. By devotion he knows me in truth, what and who I am; and knowing me in truth, he enters into the supreme.
Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah;
56. Doing all actions always, taking refuge in me, by my grace he obtains the eternal, indestructible state or abode.
Chetasaa sarvakarmaani mayi sannyasya matparah;
57. Mentally renouncing all actions in me, having me as the highest goal, resorting to the Yoga of discrimination, ever fix your mind on me.
Macchittah sarvadurgaani matprasaadaat tarishyasi;
58. Fixing your mind on me, you shall by my grace overcome all obstacles; but if from egoism you will not hear me, you shall perish.
Yadahankaaram aashritya na yotsya iti manyase;
59. If, filled with egoism, you think, "I will not fight," your resolve is vain; Nature will compel you.
Swabhaavajena kaunteya nibaddhah swena karmanaa;
60. Arjuna, bound by your own karma (action) born of your own nature, that which from delusion you do not wish to do, that you shall do helplessly!
Eeshwarah sarvabhootaanaam hriddeshe 'rjuna tishthati;
61. The Lord dwells in the hearts of all beings, Arjuna, causing all beings, by his illusive power, to revolve as if mounted on a machine!
Tameva sharanam gaccha sarvabhaavena bhaarata;
62. Fly to him for refuge with all your being, Arjuna! By his grace you shall obtain supreme peace and the eternal abode.
Iti te jaanamaakhyaatam guhyaad guhyataram mayaa;
63. Thus has wisdom more secret than secrecy itself been declared to you by me. Having reflected over it fully, then act as you wish.
Sarvaguhyatamam bhooyah shrinu me paramam vachah;
64. Hear again my supreme word, most secret of all. Because you are dearly beloved of me, I will tell you what is good.
Manmanaa bhava madbhakto madyaajee maam namaskuru; Maamevaishyasi satyam te pratijaane priyo'si me.
65. Fix your mind on me, be devoted to me, sacrifice to me, bow down to me. You shall come to me; I truly promise you, (for) you are dear to me.
Sarvadharmaan parityyajya maamekam sharanam vraja;
66. Abandoning all duties, take refuge in me alone; I will free you from all sins; so do not grieve.
Idam te naatapaskaaya naabhaktaaya kadaachana;
67. This is never to be spoken by you to one who is devoid of austerites, to one who is not devoted, to one who does not render service, who does not want to listen, nor to one who cavils at me.
Ya imam parmam guhyam madbhakteswvabhidhaasyati;
68. He wo with supreme devotion to me will teach this supreme secret to my devotees, shall without doubt come to me.
Na cha tasmaanmanushyeshu kashchinme pryakrittamah;
69. Nor is there any among men who does dearer service to me, nor shall there be another on earth dearer to me than he.
Adhyeshyate cha ya imam dharmyam samvaadamaavayoh;
70. And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom; such is my conviction.
Shraddhaavaan anasooyashcha shrinuyaadapi yo narah;
71. The man also who hears this, full of faith and free from malice, he, too, liberated, shall attain to the happy worlds of those of righteous deeds.
Kacchid etacchrutam paartha twayaikaagrena chetasaa;
72. Has this been heard with one-pointed mind, Arjuna? Has the delusion of your ignorance been fully routed out, Dhananjaya?
Nashto mohah smritirlabdhaa twatprasaadaanmayaachyuta;
73. Routed out is my illusion as I have gained my memory (knowledge) through your grace, Krishna! I am firm; my doubts are gone. I will act according to your word.
Ityham vaasudevasya paarthasaya cha mahaatmanah;
74. Thus have I heard this wonderful dialogue between Krishna and the high-souled Arjuna, which causes the hair to stand on end.
Vyaasaprasaadaacchrutavaan etadguhyamaham param;
75. Through the grace of Vyasa I have heard this supreme and most secret Yoga direct from Krishna, the Lord of Yoga himself declaring it.
Raajan samsmritya samsmirtya samvaadam imam adbhutam;
76. King, remembering this wonderful and holy dialogue between Krishna and Arjuna, I rejoice again and again!
Taccha samsmritya samsmritya roopamatyadbhutam hareh;
77. And remembering again and again also that most wonderful form of Hari, great is my wonder, king! And I rejoice again and again!
Yatra yogeshwarah krihno yatra partho dhanurdharah;
78. Wherever Krishna, Lord of Yoga is, wherever Arjuna the archer is, are prosperity, happiness, victory and firm policy. That is my conviction.
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