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Slay Drona, and Bhxshma, and Jayadratha, Kama, and others too, strong in war, who are (really) slain by me. Be not troubled! Fight, thou wilt conquer thy rivals in the fray.” COMMENTARY. REASON. I am the destruction of ignorance. I am a warrior, and live to de- stroy the army of Passion. Rise, therefore, and do your duty ; you shall be the conqueror. Fear not. TEXT. SANJAYA SrOKE. “ Having heard these words of the hairy one, he of the tiara, with his hands folded in supplication, and trembling, again saluted Krishna and addressed him, bending with a low murmur, overwhelmed with fear.”* ARJUNA SrOKE. “ The universe, 0 Krishna ! is justly delighted with thy glory, and devoted to thee. The Rakshasas flee, affrighted, to the divers quarters of heaven, and all the multitudes of the Siddhas salute thee. And, indeed, why should they not adore thee, 0 great one ! thee, the first creator, more important even than Brahma himself ? O infinite king of gods ! habitation of the universe ! thou art the one indivisible, the existing and not existing, that which is supreme. Thou art the first of the gods, the most ancient person. Thou art the supreme receptacle of this universe. Thou knowest all, and mayest be known, and art the supreme mansion. By thee is this universe caused to emanate, O thou of endless forms ! Air, Yama, fire, Varuna, the moon, the progenitor, and the great-grandfather (of the world) art thou. Hail ! hail to thee ! hail to thee a thousand times ! and again, yet again, hail ! hail to thee ! Hail to thee from before ! Hail to thee from behind ! Hail to thee from all sides too ! Thou All ! Of infinite power and immense might. * This is an expression of mind in a state of ecstasy. BHAOAVAD“GfTA. CHAPTER THE ELEVENTH. 55 thou comprehendest all ; therefore thou art All. As I took thee merely for a friend, I beseech thee without measure to pardon whatever I may, in ignorance of this thy greatness, have said from -negligence or affection, such as‘0 Krishna I 0 son of Yadu ! 0 friend!’ and everything in which I may have treated thee in a joking manner, in recreation, repose, sitting, or meals, whether in private or in the presence of these, Eternal One ! Thou art the father of the animate and inanimate world. Thou art to be honoured as more important than that Guru himself. There is none equal to thee, and how could there be another superior (to thee) even in the triple world, 0 thou of unrivalled power ? Therefore I implore thee, saluting thee and prostrating my body ; thee, the Lord, worthy of praises. Thou shouldest bear with me, 0 god ! as a father with a son, as a friend with a friend, as a lover with his beloved one. Now that I see what I have never seen before, I am delighted, and my heart is shaken with awe. Show me that other form only, 0 god ! Be gracious, O king of gods ! habitation of the universe ! With thy tiara, thy staff and thy discus in thy hand, thus only do I desire to see thee. Invest thyself with that four-armed form, thou of a thousand arms, of every form ! ” COMMENTARY. MIND. The ignorant vanish before you. You are the true object of the worship of all men. I now worship you. I am grateful to you for your explanation of this difficulty. Be with me as a lover with his beloved. TEXT. KRISHNA 6POKE. lt I Lave shown thee that supreme form, Aijuna, in kindness to thee, by my own mystic virtue, — that which is my splended, universal, infinite, primeval form, never yet beheld by other than thee. Not by studying the Yedas, nor by almsgiving, nor rites, nor severe mortification, can I be seen in this form, in the world of man, by other than thee, 0 best of the Kurus ! Be not alarmed, or in a troubled condition, at having seen this so terrible form of mine. But look, free from fear, with happy heart, upon that other form only of mine — namely, this.” 5G bhagavap-gIta. chapter the eleventh. COMMENTARY. REASON. I have explained to you the truth, which no Scriptures, nor any prayer, nor almsgiving, nor mortification* can explain. The mortified man may never comprehend me, nor know God. Therefore adhere to me without terror. TEXT. SANJAYA SPOKE. “ Vasudeva, having thus addressed Arjuna, showed him again his proper form, and the Great One consoled him who was alarmed by again assuming a pleasant shape.”| ARJUNA SPOKE. “ Now that I behold this thy pleasant human shape, thou who art prayed to by mortals! I am composed in my right mind, and brought back to my natural condition.” COMMENTARY. MIND. I am satisfied. TEXT. KRISHNA SPOKE. u That form of mine which thou hast seen is very difficult to behold. Even the gods are always anxious to behold that form. Neither by studying the Vedas, nor mortification, nor almsgiving, nor sacrifice, can I be seen in such a form as thou hast seen me. But only by worship, of which alone I am the object, can I be really known and seen, Aijuna, and approached in this form, 0 harasser of thy foes ! He who performs # Easting and sackcloth, vows and sacred bread, Gifts of prayer, money, sacrifice, and praise, Are but external signs of Passion, led Captive by Reason in this world's wide ways. t This is poeticaL biiavagad-gItA. chapter the eleventh. 57 his actions for me, intent on me, devoted to me, free from interest, and from enmity towards any being, comes to me, 0 son of Pandu ! ” Thus in the Upanishads, etc., (stands) the Eleventh Chapter, byname “ THE VISION OF THE UNIVERSAL FORM.” COMMENTARY. REASON. None can comprehend my true nature, but only by perfect action. Only by study can 1 be known as I am. He who reflects on me, free from Passion, finds me. CHAPTER THE TWELFTH. TEXT. ARJUNA BPOKE. “ Of those who reverence thee as worshippers, thus ever devoted, and those also who worship the indivisible and unmanifested, which are the most skilled in devotion ? ” COMMENTARY. MIND. Are those who worship you superior to those who worship any other imaginary power ? TEXT. i KRISHNA SPOKE. “ Those who worship me, placing their hearts on me with constant devotion, and gifted with the highest faith, are considered by me as the most devoted. But those who worship the indivisible, indemonstrable, unmanifested, omnipresent, difficult to contemplate, all-pervading, im- movable, and firm, — if they restrain all the senses, and are equally minded towards everything, and rejoice in the good of all beings, (also) attain to me only. Their labour is greater, since their thoughts are directed to an object which has no manifest form. For the path which is not manifest is with difficulty attained by mortals. But if men renounce in me all their actions, intent on me, and meditating on me with exclusive devotion, worship me, — if their thoughts are directed towards me, I become ere long, 0 son of Pritha, their extricator from the ocean of the world of mortality. Dispose thy heart towards me only, to me attach thy thoughts, without doubt thou wilt dwell within BIIAGAVAD-gItA. CHAPTER THE TWELFTJEI.’ 59 me on high after this life. But if thou art not able to compose thy thoughts immovably on me, strive then to reach me by assiduous devo- tion, O despiser of wealth ! If thou art not capable even of assiduity,' be intent on the performance of actions for me. Thou wilt attain beatitude even if thou only performest actions for my sake. If thou art unable to do even this, though filled with devotion to me, then abandon (the consideration of) the fruit of every action, being self-restrained. For knowledge is better than assiduity, contemplation is preferred to knowledge, the abandonment of self-interest in every action to con- templation ; final emancipation (results) immediately from such abandon- ment. He who is free from aversion, well-disposed towards all beings, and also compassionate, unselfish and unconceited, the same in pain and pleasure, patient, contented, always devotional, self-governed, firmly resolute, who directs his heart and thoughts to me (only), and worships me, is dear to me ; and he from whom the world receives no emotions, and who receives no emotions from the world, who is free from the emotions of joy, envy, or fear, is dear to me. He who has no worldly expectations, who is pure, upright, unconcerned, free from anxiety, and from any interest in all his undertakings, and worships me, is dear to me. He who neither rejoices, nor hates, nor grieves, nor loves, who has no interest in good or bad, and is full of devotion, is dear to me. The man who is the same to a foe or a friend, in honour or ignominy, the same in cold or heat, pleasure and pain, and free from interests, alike in blame or praise, taciturn, and content with whatever may be — who has no home, who is steady-minded and full of devotion, — is dear to me. But those who attend (at the banquets of) this sacred ambrosia, as I have ex- plained it, full of faith, intent on me, and worshippers of me, are dear to me above all.” Thus in the Upanishads, etc., (stands) the Twelfth Chapter, by name “ DEVOTION THROUGH WORSHir.” COMMENTABY. REASON. Those who have regard to me only are superior ; but those who have regard to other powers have regard to me also, while they have regard 60 bhagavad-gItA. chapter the twelfth. to them. That which is not plain, is not easily understood by men. Have regard to me especially in all actions. Knowledge is better than assiduity, and contemplation is preferred to knowledge. He who is affected by no passion is dear to me. CHAPTER THE THIRTEENTH. TEXT. KRISHNA SPOKE. “This body, 0 son of Kuntf! is called kshetra. Those who know the truth of things call that which knows this (kshetra), kshetrajna. And know also that I am the kshetrajna in all kshetras , Bharata !