English
All this universe has been created by me, embodied as the un- developed principle. All things exist in me. I do not dwell within them, and yet things do not exist in me. Behold this my lordly mystery. My spirit, which causes tilings to exist, sustains existing things, but does not dwell in them. Understand that even as the mighty air, which wanders everywhere, always dwells within the ether, so all existing things exist within me. At the conclusion of a Kalpa, all existing things, 0 son of Kunti ! re-enter nature, which is cognate with me. But I cause them to come forth again at the beginning of a Kalpa. Sup- ported by my material essence, I cause this entire system of existing things to emanate again and again, without any power of their own, by the power of the material essence. Nor do these actions implicate me, 0 despiser of wealth ! me who remain tranquil, as one unconcerned by them, and not interested by these actions. Under my superintendence, nature produces movable and immovable things. By this means, 0 son of Kunti ! does the world revolve. The deluded despise me when invested with a human form, not understanding my high existence, which is the lord of all things, — vain in their hopes, their actions, and their knowledge ; devoid of reflection, and inclining to the deluded nature of the Asuras and Rakshasas. But the high-minded, inclining to the bHAGAVAD-GiTA. CHAPTER TIIE NINTH. 45 nature of the gods, worship me with their hearts turned to no other object. Knowing me to be the imperishable principle of all things. Always glorifying me and striving with unbroken vows, and prostrating themselves before me, they worship me, constant in devotion. Others also, offering the sacrifice of knowledge, worship me, who am present everywhere in divers forms, by means of my singleness and separability. I am the immolation. I am the whole sacrificial rite. I am the liba- tion offered to ancestors. I am the drug. I am the incantation. I am the sacrificial butter also. I am the fire. I am the incense. I am the father, the mother, the sustain er, the grandfather of this uni- verse, — the mystic doctrine, the purification, the syllable ‘ Om ! ’ — the Rich-, the Saman-, and also the Yajur-, Veda, — the path, the sup- porter, the master, the witness, the habitation, the refuge, the friend, the origin, the dissolution, the place, the receptacle, the inexhaustible seed. I heat (the world). I . withhold and pour out the rain. I am ambrosia and death, the existing and the non-existing. Those who know the three Vedas, who drink the Soma, who purify themselves from sin and offer sacrifices, implore of me the attainment of heaven : these, obtaining as their reward the world of the holy Indra, eat in heaven the divine food of the gods. Having enjoyed this great world of heaven, they re-enter the world of mortals when the reward is exhausted. Following in this manner the law of the Vedas, they indulge in their desires, and obtain a happiness which comes and goes. I bear the responsibility of the happiness of those men who, constant in devotion, worship me, meditating on me, and having no other object. And even those also who devotedly worship other gods with the gift of faith, worship me, too, 0 son of Ivuntf! but not properly. For I am the devourer and lord also of all sacrifices ; but they do not understand me truly, therefore they fall. Those who devote themselves to the gods, go to the gods ; those who do so to the Pitris, go to the Pitris. The worshippers of the Bhutas go to the Bhutas. Only my worshippers come to me. If any one offer me a leaf, a flower, fruit or water, with devotional intention, I eat it, thus piously offered by one of devoted mind. Whatever thou doest, whatever thou eatest, whatever thou sacriticest, whatever thou givest away, whatever mortification thou per- formest, 0 son of Kuntl ! that do as an offering to me. Thus thou 46 BHAGAVAD-G1TA. CHAPTER THE NINTH. shalt be freed from the bonds of action, which are the good and bad results (of actions), and if thou be devoted to devotion and renunciation, when discharged (from the body), thou wilt come to me. I am the same to all beings. I have neither foe nor friend. But those who worship me with devotion, dwell in me and I also in them. Even if one who has led a very bad life worship me, devoted to no other object, he must be considered as a good man ; for he has judged aright. He soon becomes religiously disposed, and enters eternal rest. Best assured, 0 son of Kunti ! that he who worships me never perishes. For even those who are born in sin — even women, Yaishyas and Shddras — take the highest path, if they have recourse to me. How much more, then, sacred Brahmans and pious Bajarshis. Worship me by disdaining this finite and wretched world. Place thy heart on me, worshipping me, sacrificing to me, saluting me. Tlius shalt thou come to me, if tliou thus devotest thyself, intent on me.” Thus in the Upanishads, etc., (stands) the Ninth Chapter, by name “devotion by means of kingly knowledge and kingly mystery.” COMMENTARY. REASON. God being creator of the universe, all things are naturally in Him existent. I am not concerned by the changes of this world. I stand aloof as a spectator at the games. I am wholly disinterested. The ignorant scorn me, because they are ignorant and are incapable of ap- preciating my proper nature ; equally foolish in their expectation, their deeds, and their ideas, naturally propens o to evil. But the virtuous embrace me alone. In all actions of life, and on all occasions, a chief regard should be had to me. Beligious observances may not be indulged erroneously. Worshippers must understand thoroughly the object of their worship and adore with fearless intelligence, and not with degraded and self-interested terror. I show no partiality ; all are to me alike. If the ignorant man turn to me, he has done Well, and I shall show him favour. He does his duty ; he becomes wise, and obtains repose.* *’ * There i s a good deal that is said in this chapter which is according to the popular superstitions and opinions generally entertained in all creeds. CHAPTER THE TENTH. TEXT. KRISHNA SPOKE. " Listen even further, 0 strong-armed one ! to my important words, which I will proclaim to thee, whom I love, from a desire for thy good. Neither the multitude of die Suras know my origin, nor yet the Maharshis, for I am the origin of all gods and of all the Maharshis. He among mortals who knows that I, the great Lord of the world, have had neither birth nor beginning, is not confounded by error, and is liberated from all his sins. Intelligence, spiritual knowledge, absence of error, patience, truth, temperance, tranquillity, pleasure, pain, birth, death, danger, and also security, innocence, equanimity, satisfaction, mortification, almsgiving, glory and ignominy, are the dispositions of beings, severally derived from me alone. The seven Maharshis, and the four Ancients, and the Manus, partaking of my existence, were born by my mind, and from them these inhabitants of the world are sprung. He who truly comprehends this pre-eminence and mystic faculty of mine, is gifted with unshaken devotion ; there is no doubt about that. I am the origin of all. From me all proceeds. Believing me to be thus, the wise, gifted with meditative powers, worship me. Thinking on me, dead in me, teaching one another, and constantly telling of me, they are both satisfied and delighted. To them who are constantly devoted, and worship me according to (the ordinances of) love, I give that mental devotion, by means of which they eventually come to me. For them only do I, on account of my compassion, remaining in my own condition, destroy the darkness which springs from ignorance by the brilliant lamp of spiritual knowledge*” COMMENTARY* REASON. For your own advantage I will continue my explanation* All saints 48 Uhagavad-gitL chapter the Tenth. or wise men, in every part of the world, are connected with me. Ab- sorbed in me, men experience delight. To them I am ever the same, though to the world generally I assume diverse appearances. In the wise I destroy the shadows of ignorance, as the morning sun melts the mists of night. TEXT. ARJUNA spoke. t( Thou art the Supreme Universal Spirit, tlio Supreme dwelling, the most excellent purification. The Eternal Person, divine, prior to the gods, unborn, omnipresent, all the Risliis declare thee to be, and the Devarslii, Narada, Asita, Devala, and the Vyasa, and thou wilt also tell me thyself too. Everything that thou tellest me, 0 Hairy One! I believe to be true ; for neither the gods nor Danavas comprehend thy manifestation, 0 Holy One ! Thou thyself only knowest thyself by thyself, 0 Supreme Person ! Creator and Lord of all that exists ! God of Gods! Lord of the Universe! For thou sliouldest completely de- clare thine own divine virtues, by means of which thou hast pervaded and continuest to pervade these worlds. How shall I know thee, 0 mystic one ! ever considering thee in all points of view ? In what particular forms of existence should I contemplate thee, 0 Holy One ? Relate further at full length thine own magic power and virtue, 0 thou who art besought by mortals ! for I am never sated of devouring this ambrosia through mine ears.” COMMENTARY. MIND. You are all in all. You alone are worthy of credit. All other worldly voices may deceive. By what means do you govern this uni- verse and inform the world ? How shall I recognize you ? Explain more fully your nature and disposition, for I shall never be weary of hearing you. TEXT. KRISHNA SPOKE. “ Well then, I will relate to thee my own divine virtues, at least the principal ones, 0 best of Kuru^l for there is no end to my extensiveness. biiagavad-gItA. chapter the tenth.