X. DIVINE MANIFESTATIONS (Vibhuti Yoga)THE BLESSED LORD SAID:1. Again, O mighty-armed, listen to My Supreme word, which I, from a desire for thy well-being, shall speak to thee who art delighted.2. Neither the hosts of the Gods nor the Great Rishis know my origin; for I am the source of all the Gods and the Great Rishis.3. He who knows Me as unborn and beginning-less, as the great Lord of the worlds, he among mortals is un-deluded, he is liberated from all sins.4-5. Intelligence, wisdom, non-illusion, patience, truth, self-restraint, calmness, pleasure, pain, birth, death, fear and security; innocence, equanimity, contentment, austerity, beneficence, fame, shame, (these) different kinds dispositions of beings arise from Me alone.6. The seven Great Rishis as well as the four ancient Manus, with their being in Me, were born of mind; and theirs are these creatures in the world.7. He who knows in truth this glory and power of Mine is endowed with unshaken Yoga; there is no doubt of it.8. I am the source of all; from Me everything evolves; thus thinking the wise worship Me, endowed with contemplation.9. With their thought on me, with their life absorbed in Me, instructing each other and ever speaking of Me, they are content and delighted.10. To these, ever devout, worshipping Me with love, I give that devotion of knowledge by which they come to me.11. Out of mere compassion for them, I abiding in their self, destroy the darkness born of ignorance, by the luminous lamp of wisdom.ARJUNA SAID:12-13. The Supreme Brahman, the Supreme Light, the Supreme Purifier art Thou. All the Rishis declare Thee as Eternal, Divine Purusha, the Primal God, Unborn, Omnipresent; so said the divine sage Narada, as also Asita, Devala and Vyasa; and Thou Thyself also sayest (so) to me.14. I believe to be true all this which Thou says to me; for neither the Gods nor the Danavas, O Lord, know Thy manifestation.15. Thou Thyself knows Thyself as the Self, O Purusha Supreme, O Source of beings, O Lord of beings, O God of Gods, O Ruler of the world.16. Thou should indeed tell, without reserve, of Thy divine Glories, by which Glories Thou remain pervading all these worlds.17. How shall I, ever meditating, know Thee, O Yogin; in what several things, O Lord, art Thou to be thought of by Me?18. Tell me again in detail, O Janardana, of Thy power and Glory, for there is no satiety for me in hearing the immortal.THE BLESSED LORD SAID:19. Now will I tell thee of My heavenly Glories, in their prominence, O best of the Kurus; there is no limit to My extent.20. I am the Self, O Gudakesa, seated in the heart of all beings; I am the beginning and the middle, as also the end, of all beings.21. Of the Adityas I am Vishnu; of the radiances, the resplendent Sun; I am Marichi of the Maruts; of the asterisms, the Moon.22. Of the Vedas I am the Sama-Veda, I am Vasava of the Gods and of the senses I am the mind, I am the intelligence in living beings.23. And of the Rudras I am Sankara, of the Yakshas and Rakshasas the Lord of wealth and of the Vasus I am Agni, of the mountains I am the Meru.24. And of the household priests of Kings, O son of Pritha, know Me the chief one, Brihaspati; of generals I am Skanda, of lakes I am the Ocean.25. Of the Great Rishis I am Bhrigu; of words I am the one syllable 'Om'; of offerings I am the offering of Japa (silent repetition), of unmoving things the Himalaya.26. Of all trees (I am) the Asvattha and Narada of divine Rishis, Chitraratha of Gandharvas, the sage Kapila of the saints (Siddhas).27. Know Me among horses as Uchchaisravas, born of Amrita, of lordly elephants the Airavata and of men the king.28. Of weapons I am the thunderbolt, of cows I am the Kamadhuk, I am the progenitor Kandarpa, of serpents I am Vasuki.29. And Ananta of snakes I am, I am Varuna of water-being and Aryaman of Pitris I am, I am Yama of controllers.30. And Prahlada am I of Diti's progeny, of reckoners I am Time and of beasts I am the lord of beasts and Vainateya of birds.31. Of purifiers I am the wind, Rama of warriors am I, of fishes I am the shark, of streams I am the Ganges.32. Of creations I am the beginning and the middle and also the end; of all knowledges I am the knowledge of the Self and Vada of disputants.33. Of letters the letter 'A' am I and dvandva of all compounds; I am, verily, the inexhaustible Time; I am the All-faced Dispenser.34. And I am all-seizing Death and the prosperity of those who are to be prosperous; of the feminine (I am) Fame, Fortune and Speech, Memory, Intelligence, Constancy, Endurance.35. Of Samans also I am the Brihat-Saman of metres Gayatri am I, of months I am Margasirsha, of seasons the flowery season.36. I am the gambling of the fraudulent, I am the splendor of the splendid, I am victory, I am effort, I am the goodness of the good.37. Of the Vrishnis I am Vasudeva, of the Pandavas I am Dhananjaya and of the saints I am Vyasa, of the sages I am Usanas the sage.38. Of punishers I am the scepter, of those who seek to conquer I am the polity and of things secret I am also silence, the knowledge of knowers am I.39. And what is the seed of all being, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without me.40. There is no end of My heavenly Glories, O harasser of thy foes; but the details of My Glory have been declared only by way of instance.41. Whatever being is glorious, prosperous, or strong, that know thou to be a manifestation of a part of My Splendor.42. But, of what avail to thee is this vast things being known, O Arjuna? I stand sustaining this whole world by one part (of Myself).XI. THE UNIVERSAL FORM (Visvarupa-Sandarsana Yoga)ARJUNA SAID:1. By that speech which has been delivered by Thee for my benefit - that highest secret which is called Adhyatma - this, my delusion, is gone.2. The origin and the dissolution of beings, verily, have been heard by me in detail from thee, O Lotus-eyed, as also Thy inexhaustible greatness.3. So it is, as Thou, Supreme Lord, hast declared Thyself to be. (Still) I desire to see Thy form as Isvara, O Purusha Supreme.4. If Thou, O Lord, think it possible for me to see it, do Thou, then, O Lord of Yogins, show me Thy Eternal Self.THE BLESSED LORD SAID:5. See, O son of Pritha, My heavenly forms, by hundreds and thousands, of different sorts and of various colors and shapes.6. Behold the Adityas, the Vasus, the Rudras, the Asvins and also the Maruts; behold many marvels never seen before, O Bharata.7. Now behold here in My body, Gudakesa, the whole world established in one - including the moving and the unmoving - and whatever else thou desire to see.8. Thou art not indeed able to see Me with this thy eye alone; I give thee a divine eye; behold My lordly Yoga.SANJAYA SAID:9. Having thus spoken, O King, then, Hari, the great Lord of Yogins, showed to the son of Pritha the Supreme Form as Isvara.10. Containing many mouths and eyes, possessed of many wondrous sights, of many heavenly ornaments, of many heavenly weapons held up. Such a form He showed.11. Wearing heavenly garlands and vestures, anointed with heavenly unguents, all-wonderful, resplendent, boundless, with faces on all sides.12. If the splendor of a thousand suns were ever to present itself at once in the sky that would be like the splendor of that Mighty Being.13. There, in the body of the God of Gods, the son of Pandu then beheld the whole world established in one and separated into many groups.14. Then he, Dhananjaya, filled with amazement, with his hair standing on end; bowed down with his head and with joined palms, thus addressed the God.ARJUNA SAID:15. I see all the gods, O God, in thy body, as also hosts of various classes of beings; Brahma, the Lord, seated on the lotus-seat and all Rishis and heavenly serpents.16. I see Thee of boundless form on every side with multitudinous arms, stomachs, mouths and eyes; neither Thy end nor the middle nor the beginning do I see, O Lord of the Universe, O Universal Form.17. I see Thee with diadem, club and discus; a mass of splendor shining everywhere, very hard to look at, all around blazing like burning fire and sun and immeasurable.18. Thou art the Imperishable, the Supreme Being worthy to be known. Thou art the great Abode of this Universe; Thou art the undying Guardian of the Eternal Dharma, Thou art the ancient Purusha, I deem.19. I see Thee without beginning, middle or end, infinite power, of manifold arms; the sun and the moon being Thy eyes, the burning fire Thy face; heating the whole Universe with Thy radiance.20. This space betwixt heaven and earth and all the quarters are filled by Thee alone. Having seen This, Thy marvelous and awful form, the three worlds are trembling, O High-soul Being.21. In to Thee, indeed, enter these hosts of Suras; some extol Thee in fear with joined palms; May it be well! Thus saying, bands of great Rishis and Siddhas praise Thee with hymns complete.22. The Rudras, Adityas, Vasus and Sadhyas, Visvas and Asvins, Maruts and Ushmapas, hosts of Gandharvas, Yakshas, Asuras and Siddhas - they are all looking at Thee, all quite astonished.23. Having seen Thy immeasurable Form, possessed, O Mighty-armed, of many mouths and eyes, of many arms and thighs and feet, and of many stomachs and fearful with many tusks, the worlds are terrified and I also.24. On seeing Thee (Thy Form) touching the sky, blazing in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find no courage nor peace, O Vishnu.25. Having seen Thy mouths which are fearful with tusks and resemble Time's Fires, I know not the four quarters, nor do I find peace; do Thou gracious, O Lord of Gods and Abode of the Universe!26-27. And all the sons of Dhritarashtra, with hosts of princess, Bhisma, Drona and that son (Karna) of a charioteer, with the warrior chiefs of ours, enter hurrying into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the gaps betwixt the teeth with their heads crushed to powder.28. As many torrents of rivers flow direct towards the sea, so do these heroes in the world of men enter Thy flaming mouths.29. As moths hurriedly rush into a blazing fire for destruction, just so do these creatures also hurriedly rush into Thy mouths for destruction.30. Thou lick up devouring all worlds on every side with Thy flaming mouths, filling the whole world with flames. Thy fierce rays are blazing forth, O Vishnu.31. Tell me who thou art, so fierce in form. I bow to Thee, O God Supreme; have mercy. O desire to know Thee, the original Being. I know not indeed Thy doing.THE BLESSED LORD SAID:32. I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in hostile armies shall live.33. Therefore do thou arise and obtain fame. Conquer the enemies and enjoy the unrivalled dominion. By Myself have they been already slain; be thou a mere instrument, O Savyasachin.34. Drona and Bhisma, Jayadratha, Karna and other brave warriors - these, killed by Me, do thou kill; fear not, fight, thou shall conquer the enemies.SANJAYA SAID:35. Having heard that speech of Kesava, the crowned one (Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, stammering, bowing down, overwhelmed with fear.ARJUNA SAID:36. It is meet, O Hrishikesa, that the world is delighted and rejoices by Thy praise; Rakshasas fly in fear to all quarters and all hosts of Siddhas bow to Thee.37. And how should they not, O Mighty Being, bow to Thee, Greater (than all else), the Primal Cause even of Brahma, O Infinite Being, O Lord of Gods, O Abode of the Universe; Thou art the Imperishable, the Being and the non-Being, That which is the Supreme.38. Thou art the Primal God, the Ancient Purusha; Thou art the Supreme Abode of all this, Thou art the Knower and the Knowable and the Supreme Abode. By Thee is all pervaded, O Being of infinite forms.39. Thou art Vayu, Yama, Agni, Varuna, the Moon, Prajapati and the Great Grand-Father. Hail! Hail to Thee! a thousand times and again and again hail! Hail to Thee!40. Hail to thee before and behind! Hail to Thee on every side! O All! Thou, infinite in power and infinite in daring, pervade all, wherefore Thou art All.41-42. Whatever was rashly said by me from carelessness or love, addressing Thee as O Krishna, O Yadava, O friend, looking on Thee merely as a friend, ignorant of this Thy greatness - in whatever way I may have insulted Thee for fun while at play, on bed, in an assembly, or at meals, when alone, O Achyuta, or in company - that I implore Thee, Immeasurable, to forgive.43. Thou art the Father of this world, moving and unmoving. Thou art to be adored by this (world), Thou the Greatest Guru; (for) Thy equal exists not; whence another, superior to Thee, in the three worlds, O Being of un-equaled greatness?44. Therefore, bowing down, prostrating my body, I implore Thee, adorable Lord, to forgive. It is meet Thou should bear with me as the father with the son, as friend with friend, as the lover with the beloved.45. I am delighted, having seen what was unseen before; and (yet) my mind is confounded with fear. Show me that form only, O God; have mercy, O God of Gods, O Abode of the Universe.46. I wish to see Thee as before, crowned, possessed of the club, with the discuss in the hand, in Thy former form only, having four arms, O Thousand-armed, O Universal Form.THE BLESSED LORD SAID:47. By Me, gracious to thee, O Arjuna, this Supreme Form has been shown- by my sovereign power - full of splendor, the all, the Boundless, the Original Form of Mine, never before seen by any other than thyself.48. Not by study of the Vedas and of the sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this Form in the world of man by any other than thyself, O hero of the Kurus.49. Be not afraid nor bewildered on seeing such a terrible form of Mine as this; free from fear and cheerful at heart, do thou again see this My former form.SANJAYA SAID:50. Having thus spoken to Arjuna, Vasudeva again showed His own form; and the Mighty Being, becoming gentle in form, consoled him who was terrified.ARJUNA SAID:51. Having seen Thy gentle human form, O Janardana, now I have grown serene and returned to my nature.THE BLESSED LORD SAID:52. Very hard to see is this Form of Mine which thou hast seen; even the Devas ever long to behold this Form.53. Not by Vedas, nor by austerity, nor by gifts, nor by sacrifice, can I be seen in this Form as thou hast seen Me.54. But by un-distracted devotion can I, of this Form, be known and seen in reality and entered into, O harasser of thy foes.55. He who works for Me, who looks on Me as the supreme, who is devoted to Me, who is free from attachment, who is without hatred for any being, he comes to Me, O Pandava.XII. BHAKTI YOGAARJUNA SAID:1. Those devotees who, always devout, thus contemplate Thee and those also who (contemplate) the Imperishable, the Unmanifest - which of them are better versed in Yoga?THE BLESSED LORD SAID:2. Those who, fixing their thought on Me, contemplate Me, always devout, endued with supreme faith, those in my opinion are the best Yogins.3-4. Those who ever contemplate the Imperishable, the Indefinable, the Un-manifest, the Omnipresent and the Unthinkable, the Unchangeable, the Immutable, the Eternal - having restrained all the senses, always equanimous, intent on the welfare of all beings - they reach Myself.5. Greater is their trouble whose thoughts are set on the Un-manifest; for, the Goal, the Un-manifest, is very hard for the embodied to reach.6-7. But those who worship Me, renouncing all actions in Me, regarding Me Supreme, meditating on Me with exclusive devotion (Yoga); for them whose thought is fixed on Me, I become before long, O son of Pritha, the deliverer out of the ocean of the mortal samsara.8. Fix thy mind in Me exclusively, apply thy reason to Me. Thou shall no doubt live in Me alone hereafter.9. If thou art unable to fix thy thought steadily on Me, then by yoga of constant practice do thou seek to reach Me, O Dhananjaya.10. (If) thou art not equal to practice either, then be thou intent on (doing) actions for My sake. Even doing actions for My sake, thou shall attain perfection.11. If thou art unable to do even this, then take refuge in devotion to Me, do thou abandon the fruits of all actions, self controlled.12. Better indeed is knowledge than practice; than knowledge is meditation more esteemed; than meditation the abandonment of the fruits of actions; on abandonment, peace follows immediately.13-14. He who hates no single being, who is friendly and compassionate to all, who is free from attachment and egoism, to whom pain and pleasure are equal, who is enduring, ever content and balanced in mind, self-controlled and possessed of firm conviction, whose thought and reason are directed to Me, he who is (thus) devoted to Me is dear to Me.15. He by whom the world is not afflicted and who is not afflicted by the world, who is free from joy, envy, fear and sorrow, he is dear to Me.16. He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.17. He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me.18-19. He who is the same to foe and friend and also in honor and dishonor; who is the same in cold and heat, in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion; that man is dear to me.20. They, verily, who follow this immortal Law described above, endued with faith, looking up to me as the Supreme and devoted, they are exceedingly dear to Me.X. DIVINE MANIFESTATIONS (Vibhuti Yoga)THE BLESSED LORD SAID:1. Again, O mighty-armed, listen to My Supreme word, which I, from a desire for thy well-being, shall speak to thee who art delighted.2. Neither the hosts of the Gods nor the Great Rishis know my origin; for I am the source of all the Gods and the Great Rishis.3. He who knows Me as unborn and beginning-less, as the great Lord of the worlds, he among mortals is un-deluded, he is liberated from all sins.4-5. Intelligence, wisdom, non-illusion, patience, truth, self-restraint, calmness, pleasure, pain, birth, death, fear and security; innocence, equanimity, contentment, austerity, beneficence, fame, shame, (these) different kinds dispositions of beings arise from Me alone.6. The seven Great Rishis as well as the four ancient Manus, with their being in Me, were born of mind; and theirs are these creatures in the world.7. He who knows in truth this glory and power of Mine is endowed with unshaken Yoga; there is no doubt of it.8. I am the source of all; from Me everything evolves; thus thinking the wise worship Me, endowed with contemplation.9. With their thought on me, with their life absorbed in Me, instructing each other and ever speaking of Me, they are content and delighted.10. To these, ever devout, worshipping Me with love, I give that devotion of knowledge by which they come to me.11. Out of mere compassion for them, I abiding in their self, destroy the darkness born of ignorance, by the luminous lamp of wisdom.ARJUNA SAID:12-13. The Supreme Brahman, the Supreme Light, the Supreme Purifier art Thou. All the Rishis declare Thee as Eternal, Divine Purusha, the Primal God, Unborn, Omnipresent; so said the divine sage Narada, as also Asita, Devala and Vyasa; and Thou Thyself also sayest (so) to me.14. I believe to be true all this which Thou says to me; for neither the Gods nor the Danavas, O Lord, know Thy manifestation.15. Thou Thyself knows Thyself as the Self, O Purusha Supreme, O Source of beings, O Lord of beings, O God of Gods, O Ruler of the world.16. Thou should indeed tell, without reserve, of Thy divine Glories, by which Glories Thou remain pervading all these worlds.17. How shall I, ever meditating, know Thee, O Yogin; in what several things, O Lord, art Thou to be thought of by Me?18. Tell me again in detail, O Janardana, of Thy power and Glory, for there is no satiety for me in hearing the immortal.THE BLESSED LORD SAID:19. Now will I tell thee of My heavenly Glories, in their prominence, O best of the Kurus; there is no limit to My extent.20. I am the Self, O Gudakesa, seated in the heart of all beings; I am the beginning and the middle, as also the end, of all beings.21. Of the Adityas I am Vishnu; of the radiances, the resplendent Sun; I am Marichi of the Maruts; of the asterisms, the Moon.22. Of the Vedas I am the Sama-Veda, I am Vasava of the Gods and of the senses I am the mind, I am the intelligence in living beings.23. And of the Rudras I am Sankara, of the Yakshas and Rakshasas the Lord of wealth and of the Vasus I am Agni, of the mountains I am the Meru.24. And of the household priests of Kings, O son of Pritha, know Me the chief one, Brihaspati; of generals I am Skanda, of lakes I am the Ocean.25. Of the Great Rishis I am Bhrigu; of words I am the one syllable 'Om'; of offerings I am the offering of Japa (silent repetition), of unmoving things the Himalaya.26. Of all trees (I am) the Asvattha and Narada of divine Rishis, Chitraratha of Gandharvas, the sage Kapila of the saints (Siddhas).27. Know Me among horses as Uchchaisravas, born of Amrita, of lordly elephants the Airavata and of men the king.28. Of weapons I am the thunderbolt, of cows I am the Kamadhuk, I am the progenitor Kandarpa, of serpents I am Vasuki.29. And Ananta of snakes I am, I am Varuna of water-being and Aryaman of Pitris I am, I am Yama of controllers.30. And Prahlada am I of Diti's progeny, of reckoners I am Time and of beasts I am the lord of beasts and Vainateya of birds.31. Of purifiers I am the wind, Rama of warriors am I, of fishes I am the shark, of streams I am the Ganges.32. Of creations I am the beginning and the middle and also the end; of all knowledges I am the knowledge of the Self and Vada of disputants.33. Of letters the letter 'A' am I and dvandva of all compounds; I am, verily, the inexhaustible Time; I am the All-faced Dispenser.34. And I am all-seizing Death and the prosperity of those who are to be prosperous; of the feminine (I am) Fame, Fortune and Speech, Memory, Intelligence, Constancy, Endurance.35. Of Samans also I am the Brihat-Saman of metres Gayatri am I, of months I am Margasirsha, of seasons the flowery season.36. I am the gambling of the fraudulent, I am the splendor of the splendid, I am victory, I am effort, I am the goodness of the good.37. Of the Vrishnis I am Vasudeva, of the Pandavas I am Dhananjaya and of the saints I am Vyasa, of the sages I am Usanas the sage.38. Of punishers I am the scepter, of those who seek to conquer I am the polity and of things secret I am also silence, the knowledge of knowers am I.39. And what is the seed of all being, that also am I, O Arjuna. There is no being, whether moving or unmoving, that can exist without me.40. There is no end of My heavenly Glories, O harasser of thy foes; but the details of My Glory have been declared only by way of instance.41. Whatever being is glorious, prosperous, or strong, that know thou to be a manifestation of a part of My Splendor.42. But, of what avail to thee is this vast things being known, O Arjuna? I stand sustaining this whole world by one part (of Myself).XI. THE UNIVERSAL FORM (Visvarupa-Sandarsana Yoga)ARJUNA SAID:1. By that speech which has been delivered by Thee for my benefit - that highest secret which is called Adhyatma - this, my delusion, is gone.2. The origin and the dissolution of beings, verily, have been heard by me in detail from thee, O Lotus-eyed, as also Thy inexhaustible greatness.3. So it is, as Thou, Supreme Lord, hast declared Thyself to be. (Still) I desire to see Thy form as Isvara, O Purusha Supreme.4. If Thou, O Lord, think it possible for me to see it, do Thou, then, O Lord of Yogins, show me Thy Eternal Self.THE BLESSED LORD SAID:5. See, O son of Pritha, My heavenly forms, by hundreds and thousands, of different sorts and of various colors and shapes.6. Behold the Adityas, the Vasus, the Rudras, the Asvins and also the Maruts; behold many marvels never seen before, O Bharata.7. Now behold here in My body, Gudakesa, the whole world established in one - including the moving and the unmoving - and whatever else thou desire to see.8. Thou art not indeed able to see Me with this thy eye alone; I give thee a divine eye; behold My lordly Yoga.SANJAYA SAID:9. Having thus spoken, O King, then, Hari, the great Lord of Yogins, showed to the son of Pritha the Supreme Form as Isvara.10. Containing many mouths and eyes, possessed of many wondrous sights, of many heavenly ornaments, of many heavenly weapons held up. Such a form He showed.11. Wearing heavenly garlands and vestures, anointed with heavenly unguents, all-wonderful, resplendent, boundless, with faces on all sides.12. If the splendor of a thousand suns were ever to present itself at once in the sky that would be like the splendor of that Mighty Being.13. There, in the body of the God of Gods, the son of Pandu then beheld the whole world established in one and separated into many groups.14. Then he, Dhananjaya, filled with amazement, with his hair standing on end; bowed down with his head and with joined palms, thus addressed the God.ARJUNA SAID:15. I see all the gods, O God, in thy body, as also hosts of various classes of beings; Brahma, the Lord, seated on the lotus-seat and all Rishis and heavenly serpents.16. I see Thee of boundless form on every side with multitudinous arms, stomachs, mouths and eyes; neither Thy end nor the middle nor the beginning do I see, O Lord of the Universe, O Universal Form.17. I see Thee with diadem, club and discus; a mass of splendor shining everywhere, very hard to look at, all around blazing like burning fire and sun and immeasurable.18. Thou art the Imperishable, the Supreme Being worthy to be known. Thou art the great Abode of this Universe; Thou art the undying Guardian of the Eternal Dharma, Thou art the ancient Purusha, I deem.19. I see Thee without beginning, middle or end, infinite power, of manifold arms; the sun and the moon being Thy eyes, the burning fire Thy face; heating the whole Universe with Thy radiance.20. This space betwixt heaven and earth and all the quarters are filled by Thee alone. Having seen This, Thy marvelous and awful form, the three worlds are trembling, O High-soul Being.21. In to Thee, indeed, enter these hosts of Suras; some extol Thee in fear with joined palms; May it be well! Thus saying, bands of great Rishis and Siddhas praise Thee with hymns complete.22. The Rudras, Adityas, Vasus and Sadhyas, Visvas and Asvins, Maruts and Ushmapas, hosts of Gandharvas, Yakshas, Asuras and Siddhas - they are all looking at Thee, all quite astonished.23. Having seen Thy immeasurable Form, possessed, O Mighty-armed, of many mouths and eyes, of many arms and thighs and feet, and of many stomachs and fearful with many tusks, the worlds are terrified and I also.24. On seeing Thee (Thy Form) touching the sky, blazing in many colors, with mouths wide open, with large fiery eyes, I am terrified at heart and find no courage nor peace, O Vishnu.25. Having seen Thy mouths which are fearful with tusks and resemble Time's Fires, I know not the four quarters, nor do I find peace; do Thou gracious, O Lord of Gods and Abode of the Universe!26-27. And all the sons of Dhritarashtra, with hosts of princess, Bhisma, Drona and that son (Karna) of a charioteer, with the warrior chiefs of ours, enter hurrying into Thy mouth, terrible with tusks and fearful to behold. Some are found sticking in the gaps betwixt the teeth with their heads crushed to powder.28. As many torrents of rivers flow direct towards the sea, so do these heroes in the world of men enter Thy flaming mouths.29. As moths hurriedly rush into a blazing fire for destruction, just so do these creatures also hurriedly rush into Thy mouths for destruction.30. Thou lick up devouring all worlds on every side with Thy flaming mouths, filling the whole world with flames. Thy fierce rays are blazing forth, O Vishnu.31. Tell me who thou art, so fierce in form. I bow to Thee, O God Supreme; have mercy. O desire to know Thee, the original Being. I know not indeed Thy doing.THE BLESSED LORD SAID:32. I am the mighty world-destroying Time, now engaged in destroying the worlds. Even without thee, none of the warriors arrayed in hostile armies shall live.33. Therefore do thou arise and obtain fame. Conquer the enemies and enjoy the unrivalled dominion. By Myself have they been already slain; be thou a mere instrument, O Savyasachin.34. Drona and Bhisma, Jayadratha, Karna and other brave warriors - these, killed by Me, do thou kill; fear not, fight, thou shall conquer the enemies.SANJAYA SAID:35. Having heard that speech of Kesava, the crowned one (Arjuna), with joined palms, trembling, prostrating himself, again addressed Krishna, stammering, bowing down, overwhelmed with fear.ARJUNA SAID:36. It is meet, O Hrishikesa, that the world is delighted and rejoices by Thy praise; Rakshasas fly in fear to all quarters and all hosts of Siddhas bow to Thee.37. And how should they not, O Mighty Being, bow to Thee, Greater (than all else), the Primal Cause even of Brahma, O Infinite Being, O Lord of Gods, O Abode of the Universe; Thou art the Imperishable, the Being and the non-Being, That which is the Supreme.38. Thou art the Primal God, the Ancient Purusha; Thou art the Supreme Abode of all this, Thou art the Knower and the Knowable and the Supreme Abode. By Thee is all pervaded, O Being of infinite forms.39. Thou art Vayu, Yama, Agni, Varuna, the Moon, Prajapati and the Great Grand-Father. Hail! Hail to Thee! a thousand times and again and again hail! Hail to Thee!40. Hail to thee before and behind! Hail to Thee on every side! O All! Thou, infinite in power and infinite in daring, pervade all, wherefore Thou art All.41-42. Whatever was rashly said by me from carelessness or love, addressing Thee as O Krishna, O Yadava, O friend, looking on Thee merely as a friend, ignorant of this Thy greatness - in whatever way I may have insulted Thee for fun while at play, on bed, in an assembly, or at meals, when alone, O Achyuta, or in company - that I implore Thee, Immeasurable, to forgive.43. Thou art the Father of this world, moving and unmoving. Thou art to be adored by this (world), Thou the Greatest Guru; (for) Thy equal exists not; whence another, superior to Thee, in the three worlds, O Being of un-equaled greatness?44. Therefore, bowing down, prostrating my body, I implore Thee, adorable Lord, to forgive. It is meet Thou should bear with me as the father with the son, as friend with friend, as the lover with the beloved.45. I am delighted, having seen what was unseen before; and (yet) my mind is confounded with fear. Show me that form only, O God; have mercy, O God of Gods, O Abode of the Universe.46. I wish to see Thee as before, crowned, possessed of the club, with the discuss in the hand, in Thy former form only, having four arms, O Thousand-armed, O Universal Form.THE BLESSED LORD SAID:47. By Me, gracious to thee, O Arjuna, this Supreme Form has been shown- by my sovereign power - full of splendor, the all, the Boundless, the Original Form of Mine, never before seen by any other than thyself.48. Not by study of the Vedas and of the sacrifices, nor by gifts, nor by rituals, nor by severe austerities, can I be seen in this Form in the world of man by any other than thyself, O hero of the Kurus.49. Be not afraid nor bewildered on seeing such a terrible form of Mine as this; free from fear and cheerful at heart, do thou again see this My former form.SANJAYA SAID:50. Having thus spoken to Arjuna, Vasudeva again showed His own form; and the Mighty Being, becoming gentle in form, consoled him who was terrified.ARJUNA SAID:51. Having seen Thy gentle human form, O Janardana, now I have grown serene and returned to my nature.THE BLESSED LORD SAID:52. Very hard to see is this Form of Mine which thou hast seen; even the Devas ever long to behold this Form.53. Not by Vedas, nor by austerity, nor by gifts, nor by sacrifice, can I be seen in this Form as thou hast seen Me.54. But by un-distracted devotion can I, of this Form, be known and seen in reality and entered into, O harasser of thy foes.55. He who works for Me, who looks on Me as the supreme, who is devoted to Me, who is free from attachment, who is without hatred for any being, he comes to Me, O Pandava.XII. BHAKTI YOGAARJUNA SAID:1. Those devotees who, always devout, thus contemplate Thee and those also who (contemplate) the Imperishable, the Unmanifest - which of them are better versed in Yoga?THE BLESSED LORD SAID:2. Those who, fixing their thought on Me, contemplate Me, always devout, endued with supreme faith, those in my opinion are the best Yogins.3-4. Those who ever contemplate the Imperishable, the Indefinable, the Un-manifest, the Omnipresent and the Unthinkable, the Unchangeable, the Immutable, the Eternal - having restrained all the senses, always equanimous, intent on the welfare of all beings - they reach Myself.5. Greater is their trouble whose thoughts are set on the Un-manifest; for, the Goal, the Un-manifest, is very hard for the embodied to reach.6-7. But those who worship Me, renouncing all actions in Me, regarding Me Supreme, meditating on Me with exclusive devotion (Yoga); for them whose thought is fixed on Me, I become before long, O son of Pritha, the deliverer out of the ocean of the mortal samsara.8. Fix thy mind in Me exclusively, apply thy reason to Me. Thou shall no doubt live in Me alone hereafter.9. If thou art unable to fix thy thought steadily on Me, then by yoga of constant practice do thou seek to reach Me, O Dhananjaya.10. (If) thou art not equal to practice either, then be thou intent on (doing) actions for My sake. Even doing actions for My sake, thou shall attain perfection.11. If thou art unable to do even this, then take refuge in devotion to Me, do thou abandon the fruits of all actions, self controlled.12. Better indeed is knowledge than practice; than knowledge is meditation more esteemed; than meditation the abandonment of the fruits of actions; on abandonment, peace follows immediately.13-14. He who hates no single being, who is friendly and compassionate to all, who is free from attachment and egoism, to whom pain and pleasure are equal, who is enduring, ever content and balanced in mind, self-controlled and possessed of firm conviction, whose thought and reason are directed to Me, he who is (thus) devoted to Me is dear to Me.15. He by whom the world is not afflicted and who is not afflicted by the world, who is free from joy, envy, fear and sorrow, he is dear to Me.16. He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.17. He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me.18-19. He who is the same to foe and friend and also in honor and dishonor; who is the same in cold and heat, in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion; that man is dear to me.20. They, verily, who follow this immortal Law described above, endued with faith, looking up to me as the Supreme and devoted, they are exceedingly dear to Me.XVI. SPIRITUALITY AND MATERIALISM (Daivasura Sampat Vibhaga Yoga)THE BLESSED LORD SAID:1. Fearlessness, purity of heart, steadfastness in knowledge and Yoga; alms-giving, self-restraint and worship, study of one's own (scriptures), austerity, uprightness;2. Harmlessness, truth, absence of anger, renunciation, serenity, absence of calumny, compassion to creatures, un-covetousness, gentleness, modesty, absence of fickleness;3. Energy, forgiveness; fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine lot, O Bharata.4. Ostentation, arrogance and self-conceit, anger as also insolence and ignorance, belong to one who is born, O Partha, for a demoniac lot.5. The divine nature is deemed for liberation, the demoniac for bondage. Grieve not, O Pandava; thou art born for a divine lot.6. There are two creations of beings in this world, the divine and the demoniac. The divine has been described as length; hear from Me, O Partha, of the demoniac.7. Neither action nor inaction do the demoniac men know; neither purity nor good conduct nor truth is found in them.8. They say, the universe is unreal, without a basis, without a Lord, born of mutual union, brought about by lust; what else?9. Holding this view, these ruined souls of small intellect, of fierce deeds, rise as the enemies of the world for its destruction.10. Filled with insatiable desires, full of hypocrisy, pride and arrogance, holding unwholesome views through delusion, they work with unholy resolve;11. Beset with immense cares ending only with death, sensual enjoyment their highest aim, assured that that is all;12. Bound by hundreds of bands of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment.13. This to-day has been gained by me; this desire I shall attain; this is mine and this wealth also shall be mine in future.14. That enemy has been slain by me and others also shall I slay. I am the Lord. I enjoy, I am successful, strong and healthy.15. I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice. Thus deluded by un-wisdom.16. Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.17. Self-honored, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name with hypocrisy, without regard to ordinance.18. Given over to egotism, power, haughtiness, lust and anger, these malicious people hate Me in their own and others' bodies.19. These cruel haters, worst of men, I hurl these evil-doers for ever in the worlds into the wombs of the demons only.20. Entering into demoniac wombs, the deluded ones, in birth after birth, without ever reaching Me, O son of Kunti, pass into a condition still lower than that.21. Triple is this, the gate to hell, destructive of the self; LUST, WRATH and GREED. Therefore, these three, one should abandon.22. A man who is released from these, the three gates to darkness, O son of Kunti, does good to the self and thereby reaches the Supreme Goal.23. He who, neglecting the scriptural ordinance, acts under the impulse of desire, attains not perfection, nor happiness, nor the Supreme Goal.24. Therefore, the scripture is thy authority in deciding as to what ought to be done and what ought not to be done. Now, thou ought to know and perform thy duty laid down in the scripture-law.XVII. THE THREEFOLD FAITH (Shraddhatraya-Vibhaga Yoga)ARJUNA SAID:1. Whoso Worship, setting aside the ordinance of the scripture, endued with faith - what faith is theirs? Is it Sattva, or Rajas, or Tamas?THE BLESSED LORD SAID:2. Threefold is that faith born of the individual nature of the embodied - Sattvic, Rajasic and Tamasic. Do thou hear of it.3. The faith of each is in accordance with his nature, O Bharata. The man is made up of his faith; as a man's faith is, so is he.4. Sattvic men worship the Gods; Rajasic the Yakshas and the Rakshasas; the others - Tamasic men - the Pretas and the hosts of Bhutas.5. Those men who practice terrific austerities not enjoined by the scripture, given to hypocrisy and egotism, endued with the strength of lust and passion;6. Weakening all the elements in the body - fools they are - and Me who dwell in the body within; know thou these to be of demoniac resolves.7. The food also which is dear to each is three fold, as also worship, austerity and gift. Do thou hear of this, their distinction.8. The foods which increase life, energy, strength, health, joy and cheerfulness, which are savory and oleaginous, substantial and agreeable, are dear to the Sattvic.9. The foods that are bitter, sour, saline, excessively hot, pungent, dry and burning, are liked by the Rajasic, causing pain, grief and disease.10. The food which is stale, tasteless, putrid and rotten, refuse and impure, is dear to the Tamasic.11. That worship is Sattvic which is offered by men desiring no fruit, as enjoined in the Law, with a fixed resolve in the mind that they should merely worship.12. That which is offered, O best of the Bharatas, with a view to reward and for ostentation, know it to be a Rajasic worship.13. They declare that worship to be Tamasic which is contrary to the ordinances, in which no food is distributed, which is devoid of mantras and gifts and which is devoid of faith.14. Worshipping the Gods, the twice-born, teachers and wise men - purity, straight forwardness, continence and abstinence from injury are termed the bodily austerity.15. The speech which causes no excitement and is true, as also pleasant and beneficial and also the practice of sacred recitation, are said to form the austerity of speech.16. Serenity of mind, good-heartedness, silence, self-control, purity of nature - this is called the mental austerity.17. This threefold austerity, practiced by devout men with utmost faith, desiring no fruit, they call Sattvic.18. That austerity which is practiced with the object of gaining good reception, honor and worship and with hypocrisy, is said to be of this world, to be Rajasic, unstable and uncertain.19. The austerity which is practiced out of a foolish notion, with self-torture, or for the purpose of ruining another, is declared to be Tamasic.20. That gift which is given - knowing it to be a duty to give - to one who does no service, in place and in time and to a worthy person, that gift is held Sattvic.21. And that gift which is given with a view to a return of the good, or looking for the fruit, or reluctantly, that gift is held to be Rajasic.22. The gift that is given at a wrong place or time, to unworthy persons, without respect or with insult, that is declared to be Tamasic.23. OM, TAT, SAT : this has been taught to be the triple designation of Brahman. By that were created of old the Brahmanas and the Vedas and the sacrifices.24. Therefore, with the utterance of 'Om', are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always begun by the students of Brahman.25. With 'Tat', without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of moksha.26. The word 'Sat' is used in the sense of reality and of goodness; and so also, O Partha, the word 'Sat' is used in the sense of an auspicious act.27. Devotion to sacrifice, austerity and gift is also spoken of as 'Sat'; and even action in connection with these is called 'Sat'.28. Whatever is sacrificed, given, or done and whatever austerity is practiced, without faith, it is called 'asat', O Partha; it is naught here or here-after.XVIII. CONCLUSION (Moksha-Samnyasa Yoga)ARJUNA SAID:1. 'Of Samnyasa' O Mighty-armed, I desire to know the truth, O Hrishikesa, as also of 'tyaga', severally, O Slayer of Kesin.THE BLESSED LORD SAID:2. Sages understand 'Samnyasa' to be the renouncement of interested works; the abandonment of the fruits of all works, the learned declare, is 'tyaga'.3. That action should be abandoned as an evil, some philosophers declare; while others (declare) that acts of sacrifice, gift and austerity should not be given up.4. Learn from Me the truth about this abandonment, O best of the Bharatas; abandonment, verily, O best of men, has been declared to be of three kinds.5. Practice of worship, gift and austerity should not be given up; it is quite necessary; worship, gift and austerity are the purifiers of the wise.6. But even those actions should be performed, setting aside attachment and the fruits; this, O son of Pritha, is My firm and highest belief.7. Verily, the abandonment of an obligatory duty is not proper; the abandonment thereof from ignorance is declared to be Tamasic.8. Whatever act one may abandon because it is painful, from fear of bodily trouble, he practices Rajasic abandonment and he shall obtain no fruit whatever of abandonment.9. Whatever obligatory work is done, by Arjuna, merely because it ought to be done, by abandoning attachment and also the fruit, that abandonment is deemed to be Sattvic.10. He hates not evil action, nor is he attached, to a good one - he who has abandoned, pervaded by Sattva and possessed of wisdom, his doubts cut asunder.11. Verily, it is not possible for an embodied being to abandon actions completely; he who abandons the fruits of actions is verily said to be an abandoner.12. The threefold fruit of action - evil, good and mixed - accrues after death to non-abandoners, but never to abandoners.13. These five factors in the accomplishment of all action, know thou from Me, O mighty-armed, as taught in the Sankhya which is the end of action.14. The seat and actor and the various organs and the several functions of various sorts and the Divinity also, the fifth among these.15. Whatever action a man does by the body, speech and mind, right or the opposite, these five are its causes.16. Now, such being the case, verily, he who as untrained in understanding, looks on the pure Self as the agent, that man of perverted intelligence sees not.17. He who is free from egotistic notion, whose mind is not tainted - though he kills these creatures, he kills not, he is not bound.18. Knowledge, the object known, the knower, (form) the threefold impulse to action; the organ, the end, the agent, from the threefold basis of action.19. Knowledge and action and the agent are said in the science of gunas to be of three kinds only, according to the distinction in gunas. Hear thou duly of them.20. That by which a man sees the one Indestructible Reality in all beings, in-separate in the separated - that knowledge know thou as Sattvic.21. But that knowledge which by differentiation, sees in all the creatures various entities of distinct kinds, that knowledge know thou as Rajasic.22. But that which clings to one single effect as if it were all, without reason, having no real object and narrow, that is declared to be Tamasic.23. An action which is ordained, which is free from attachment, which is done without love or hatred by one not desirous of the fruit, that action is declared to be Sattvic.24. But the action which is done by one longing for pleasures, or done by the egotistic, costing much trouble, that is declared to be Rajasic.25. The action which is undertaken from delusion, without regarding the consequence, loss, injury and ability, that is declared to be Tamasic.26. Free from attachment, not given to egotism, endued with firmness and vigor, unaffected in success and failure, an agent is said to be Sattvic.27. Passionate, desiring to attain the fruit of action, greedy, cruel, impure, subject to joy and sorrow, such an agent is said to be Rajasic.28. Unsteady, vulgar, unbending, deceptive, wicked, indolent, desponding and procrastinating, (such) an agent is said to be Tamasic.29. The threefold division of intellect and firmness according to qualities, about to be taught fully and distinctively (by Me), hear thou, O Dhananjaya.30. That which knows action and inaction, what ought to be done and what ought not to be done, fear and absence of fear, bondage and liberation, that intellect is Sattvic, O Partha.31. That by which one wrongly understands Dharma and Adharma and also what ought to be done and what ought not to be done, that intellect, O Partha, is Rajasic.32. That which, enveloped in darkness, sees Adharma as Dharma and all things perverted, that intellect, O Partha, is Tamasic.33. The firmness which is ever accompanied by Yoga and by which the activities of thought, of life-breaths and sense-organs, O Partha, are held fast, such a firmness is Sattvic.34. But the firmness with which one holds fast to Dharma and pleasures and wealth, desirous of the fruit of each on its occasion, that firmness, O Partha, is Rajasic.35. That with which a stupid man does not give up sleep, fear, grief, depression and lust, that firmness, O Partha, is Tamasic.36. And now hear from Me - O lord of the Bharatas - of the threefold pleasure, in which one delights by practice and surely comes to the end of pain.37. That which is like poison at first, at the end, like nectar that pleasure is declared to be Sattvic, born of the purity of one's own mind.38. That pleasure which arises from the contact of the sense-organ with the object, at first like nectar, in the end like poison that is declared to be Rajasic.39. The pleasure which at first and in the sequel is delusive of the self, arising from sleep, indolence and heedlessness, that pleasure is declared to be Tamasic.40. There is no being on earth, or again in heaven among the Devas, that can be free from these three gunas born of Prakriti.41. Of Brahmanas and Kshatriyas and Vaisyas, as also of Sudras, O Parantapa, the duties are divided according to the qualities born of nature.42. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, wisdom, faith - these are the duties of the Brahmanas, born of nature.43. Bravery, boldness, fortitude, promptness, not flying from battle, generosity and lordliness are the duties of the Kshatriyas, born of nature.44. Ploughing, cattle-rearing and trade are the duties of the Vaisyas, born of nature. And of the nature of service is the duty of the Sudra, born of nature.45. Devoted each to his own duty, man attains perfection; how one, devoted to one's own duty, attains success, that do thou hear.46. Him from whom is the evolution of (all) beings, by whom all this is pervaded - by worshipping Him with his proper duty, man attains perfection.47. Better is one's own duty (though) destitute of merits, than the duty of another well performed. Doing the duty ordained according to nature one incurs no sin.48. The duty born with oneself, O son of Kunti, though faulty, one ought not to abandon; for, all undertakings are surrounded with evil, as fire with smoke.49. He whose reason is not attached anywhere, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action.50. How he who has attained perfection reaches Brahman, that in brief do thou learn from Me, O son of Kunti - that supreme consummation of knowledge.51. Endued with a pure reason, controlling the self with firmness, abandoning sound and other objects and laying aside love and hatred;52. Resorting to a sequestered spot, eating but little, speech and body and mind subdued, always engaged in meditation and concentration, endued with dispassion;53. Having abandoned egotism, strength, arrogance, desire, enmity, property, free from the notion of mine, and peaceful, he is fit for becoming Brahman.54. Becoming Brahman, of serene self, he neither grieves nor desires, treating all beings alike; he attains supreme devotion to Me.55. By Devotion he knows Me in truth, what and who I am; then, knowing Me in truth, he forthwith enters into Me.56. Doing continually all actions whatsoever, taking refuge in Me - by My Grace he reaches the eternal un-decaying Abode.57. Mentally resigning all deeds to Me, regarding Me as the Supreme, resorting to mental concentration, do thou ever fix thy heart in Me.58. Fixing thy heart in Me, thou shall, by My Grace, cross over all difficulties; but if from egotism thou will not hear (Me), thou shall perish.59. If, indulging egotism, thou think 'I will not fight', vain is this, thy resolve; nature will constrain thee.60. Bound (as thou art), O son of Kunti, by thy own nature-born act, that which from delusion thou likes not to do, thou shall do, though against thy will.61. The Lord dwells in the hearts of all beings, O Arjuna, whirling by Maya all beings (as if) mounted on a machine.62. Fly unto Him for refuge with all thy being. O Bharata; by His Grace shalt thou obtain supreme peace (and) the eternal resting place.63. Thus has wisdom, more secret than all that is secret, been declared to thee by Me; reflect thou over it all and act as thou pleases.64. Hear thou again My word supreme, the most secret of all; because thou art My firm friend, therefore will I tell thee what is good.65. Fix thy thought on Me, be devoted to Me, worship Me, do homage to Me. Thou shall reach Myself. The truth do I declare to thee; (for) thou art dear to Me.66. Abandoning all righteous deeds, seek me as thy sole refuge; I will liberate thee from all sins; do thou not grieve.67. This (which has been taught) to thee is never to be taught to one who is devoid of austerities, nor to one who is not devoted, nor to one who does not do service, nor to one who speaks ill of Me.68. He who with supreme devotion to Me will teach this Supreme Secret to My devotees, shall doubtless come to Me.69. Nor is there any among men who does dearer service to Me than he; nor shall there be another on earth dearer to Me than he.70. And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, I deem.71. And the man also who hears, full of faith and free from malice even he, liberated, shall attain to the happy worlds of the righteous.72. Has it been heard by thee, O Partha, with an attentive mind? Has the delusion of ignorance been destroyed, O Dhananjaya?ARJUNA SAID:73. Destroyed is delusion and I have gained recognition through Thy Grace, O Achyuta. I am firm, with doubts gone. I will do Thy word.SANJAYA SAID:74. Thus have I heard this wonderful dialogue between Vasudeva and the high-souled Partha, which makes the hair stand on end.75. Through the grace of Vyasa have I heard this Supreme and most secret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.76. O King, remembering every moment this wonderful and holy dialogue between Kesava and Arjuna, I rejoice again and again.77. And remembering every moment the most wonderful Form of Hari, great is my wonder, O king and I rejoice again and again.78. Wherever is Krishna, the Lord of Yoga, wherever is Arjuna, the archer, there fortune, victory, prosperity and polity are established, I deem.
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