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'Hastasya
Bhooshanam Daanam Charity
is the ornament for the hand,
1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
"
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" s'rî
bhagavân uvâca s'rî-bhagavân
uvâca -- the Supreme Lord said; mayi -- to
Me; âsakta-manâh -- mind attached;
pârtha -- o son of Prithâ; yogam --
self-realization; yuñjan -- practicing;
mat-âs'rayah -- in consciousness of Me
(Krishna consciousness); asams'ayam -- without
doubt; samagram -- completely; mâm -- Me;
yathâ -- how; jñâsyasi -- you
can know; tat -- that; s'rinu -- try to
hear. jnânam
te 'ham sa-vijnânam jñânam
-- phenomenal knowledge; te -- unto you; aham -- I;
sa -- with; vijñânam -- numinous
knowledge; idam -- this; vaksyâmi -- shall
explain; as'eshatah -- in full; yat -- which;
jñâtvâ -- knowing; na -- not;
iha -- in this world; bhûyah -- further;
anyat -- anything more; jñâtavyam --
knowable; avas'isyate --
remains. Dhyana
Yoga and Jñâna Yoga are
both inner disciplines; they are based on
s'raddhâ (belief; finding sympathy to
engage in the sphere of devotional service; trust)
and bhakti. Without these two, they are both
unattainable; the pursuit itself is vain. A
sadhaka deprived of them is as a wooden
doll, lifeless, unaware of the goal. The basic
requisite is deep-rooted prema towards the
Lord. How can you get this? By getting to know the
glory, the splendor, the nature and characteristics
of the Lord. His sva-bhâva (essence,
reality, truth) (bhâva: affection and
love) and sva-rûpa (form, true nature
of being, essential nature). That is why I am now
instructing you about these. I am imparting to you
fully the wisdom of the s'âstras,
supplemented by the wisdom of inner experience.
Know that there is nothing further for you to know.
-
Gîtâ Vahini, pp. 92-3 In
thousands of aspirants, there are few who strive to
acquire this perfection, and of those who strive
and succeed, scarcely one knows Me in
reality. Of
the thousands of aspirants, there are few who
strive to acquire this jñâna.
And, of these, only some single individuals achieve
success. All who start do not reach the goal.
-
Gîtâ Vahini, pp. 92 manushyânâm
sahasreshu manushyânâm
-- of men; sahasreshu -- out of many thousands;
kas'cit -- someone; yatati -- endeavors; siddhaye
-- for perfection; yatatâm -- of those so
endeavoring; api -- indeed; siddhânâm
-- of those who have achieved perfection; kas'cit
-- someone; mâm -- Me; vetti -- does know;
tattvatah -- in fact. bhûmir
âpo 'nalo vâyuh bhûmih
-- earth; âpah -- water; analah -- fire;
vâyuh -- air; kham -- ether; manah -- mind;
buddhih -- intelligence; eva -- certainly; ca --
and; ahankârah -- false ego; iti -- thus;
iyam -- all these; me -- My; bhinnâ --
separated; prakriitih -- energies; ashthadhâ
-- eightfold. apareyam
itas tv anyâm aparâ
-- inferior; iyam -- this; itah -- besides this; tu
-- but; anyâm -- another; prakritim --
energy; viddhi -- just try to understand; me -- My;
parâm -- superior;
jîva-bhûtâm -- comprising the
living entities; mahâ-bâho -- o
mighty-armed one; yayâ -- by whom; idam --
this; dhâryate -- is utilized or exploited;
jagat -- the material world. The
five elements, manas (feeling, mind),
buddhi (intellect) and ahamkâra
(false ego derived from being identified with the
body, self-love, selfish individuality) .... these
eight varieties of prakriti (material
nature, causal matter, creation, nature) have
produced the sthula sukshma prapancha, the
gross and the subtle in creation. This is called
aparâ prakriti. There is another
prakriti distinct from this. That is known
as parâprakriti. It is neither
sthula nor sukshma; it is
chaithanya (consciousness, intelligence),
indwelling in the jîvî. The
jagat (universe, cosmos, world of change,
creation) itself is its aspiration. The
Lord first created the gross world and then as
jîva, He entered it and rendered it
chith (consciousness, knowledge, awareness)
by His chaithanya. This is declared clearly
in de Vedas. You must consider this
aparâ prakriti to be the
sva-bhâva of Paramesvara (the
Supersoul, the Absolute Master) and the
parâ-prakriti to be His
sva-rûpa. Dwell on the meaning of
these, sva-bhâva and
sva-rûpa and grasp it well. The gross
is bound by the dictates of chaithanya,
which is sarva-svathanthra, Complete Master,
ever free. Jîvî
means that which assumes prâna (the
life breath, the vital breath); the
jîvî holds on to
prâna, through his skill and
intelligence. He is the antar-yamin (inner
ruler or being that guides all creatures), who has
penetrated into everything and who sustains
everything. So the parâ-prakriti is
just Paramâtmâ (the
Supersoul) itself. All that becomes manifest
with the same chaithanya has to be taken as
one. - Gîtâ
Vahini, pp. 92-3 etad-yonîni
bhûtâni etat
-- these two natures; yonîni -- whose source
of birth; bhûtâni -- everything
created; sarvâni -- all; iti -- thus;
upadhâraya -- know; aham -- I; kritsnasya --
all-inclusive; jagatah -- of the world; prabhavah
-- the source of manifestation; pralayah --
annihilation; tathâ -- as well as. mattah
parataram nânyat mattah
-- beyond Me; para-taram -- superior; na -- not;
anyat kiñcit -- anything else; asti -- there
is; dhanañjaya -- o conqueror of wealth;
mayi -- in Me; sarvam -- all that be; idam -- which
we see; protam -- is strung; sûtre -- on a
thread; mani-ganâ -- pearls; iva --
like. "Arjuna!
Note that there is nothing higher than Me in
the world. All are strung in Me like flowers on a
string ... jada (inanimate, lifeless, inert
matter) and chaithanya (consciousness,
intelligence) are the two essentials for the entire
creation. They are the same as prakriti and
purusha (perfect person, soul, self,
indweller). The chaithanya s'akti (s'akti:
strength, energy, power, might, ability)
when it entertains the idea of bhoga
(catering to the senses, eating, enjoyment),
expresses the world out of its own sva-karma
(own destiny or fate). The jada assumes
the form of the deha (body). Both
these are My Nature. The Îs'vara, who
causes creation, preservation and dissolution
through these, is I Myself, remember. There is no
substance other than Me; there is no reality other
than Me. I am the primal cause, the primal
substance. 'I am One; let Me become Many': thus, I
Myself resolved upon this expansion into
manifoldness, called srishti (creation).
That resolution affected and motivated the
mâyâ-s'akti (power of illusion,
the veiling and projecting power of God) and so the
mahat-tattva ('the great principle, the
principle of cosmic intelligence'; the complete of
material nature in her original undifferentiated
form) got produced. That was the first step in the
evolution of prakriti." -
Gîtâ
Vahini, pp. 93 raso
'ham apsu kaunteya rasah
-- taste; aham -- I; apsu -- in water; kaunteya --
o son of Kuntî; prabhâ -- the light;
asmi -- I am; s'as'i-sûryayoh -- of the moon
and the sun; pranavah -- the three letters a-u-m;
sarva -- in all; vedeshu -- the Vedas; s'abdah --
sound vibration; khe -- in the ether; paurusham --
ability; nrishu -- in men. "Flowers
cannot become a garland without the string; so,
too, Brahman unites all
jîvîs. You cannot separate the
two in all substances; Brahman fills
everything. The five elements are but its
manifestations. It is the inner motive, unseen by
those who look only at the surface. It is the
antar-yamin (inner ruler or being that
guides all creatures), in other words. That is why
Krishna said, "I am the pranava
(a-u-m, the sacred primordial sound principle)
in the Vedas; I am sound in the
âkâs'a (sky, space, ether); I am
paurusham (ability, heroism, adventure and
aspiration) in man." -
Gîtâ
Vahini, pp. 96 punyo
gandhah prithivyâm ca punyah
-- original; gandhah -- fragrance; prithivyâm
-- in the earth; ca -- also; tejah -- heat; ca --
also; asmi -- I am; vibhâvasau -- in the
fire; jîvanam -- life; sarva -- in all;
bhûteshu -- living entities; tapah --
penance; ca -- also; asmi -- I am; tapasvishu -- in
those who practice penance. bîjam
mâm sarva-bhûtânâm bîjam
-- the seed; mâm -- Me;
sarva-bhûtânâm -- of all living
entities; viddhi -- try to understand; pârtha
-- o son of Prithâ; sanâtanam --
,original, eternal; buddhih -- intelligence;
buddhi-matâm -- of the intelligent; asmi -- I
am; tejah -- prowess; tejasvinâm -- of the
powerful; aham -- I am. In
the Gîtâ, the Lord has declared,
bîjam
mâm
sarva-bhûtânâm,
I am the seed of all beings. The tree is a broad
spread of leaf and flower, fruit and green. It is a
fanned out system of trunk, branches, twigs! All
have grown out of one single small seed! And, every
fruit of that tree has seeds of the same nature
inside it! So too, contemplate for a while on the
magnificent multitude of life, all its rich variety
of strong and weak, prey and hunter, distressed and
delighted, creeping, crawling, flying, floating,
walking, hanging, burrowing, diving, swimming - all
this uncountable variety of created beings have
come out of the beejam (Lord) (bija/beeja:
seed, germ, primary cause; mystical letter or
syllable that forms the essential part of a mantra)
and each of them has in its core, the
beejam, again! (the Lord)! Visualize this
immanent divinity; you become humble, wise and full
of love. - Sathya
Sai Speaks VII, p. 222 balam
balavatâm câham balam
-- strength; balavatâm -- of the strong; ca
-- and; aham -- I am; kâma -- passion;
râga -- and attachment; vivarjitam -- devoid
of; dharma-aviruddhah -- not against religious
principles; bhûteshu -- in all beings;
kâmah -- sex life; asmi -- I am;
bharatarshabha -- o lord of the
Bhâratas. "Arjuna!
Many people anxious to offer uninterrupted worship
to Me go into the thick forest. That is an insane
step. There is no need to seek the jungle as if I
am only there. There is no place where I am not;
there is no form that is not Mine. I am the five
elements: earth, water, fire, air, ether! Where can
you find a place devoid of one or other of these
five? To experience My Presence and My Glory, there
is no special place, for I am everything,
everywhere, ever. The fiery nature of fire, is I
Myself. I am Life in all living beings, I am the
strength of the strong, the strength that is free
from greed and lust. Mine is the nature that
prompts beings to desire dharmic things and means."
- Gîtâ
Vahini, p. 99 ye
caiva sâttvikâ bhâvâ ye
-- all which; ca -- and; eva -- certainly;
sâttvikâh -- in goodness;
bhâvâh -- states of being;
râjasâh -- in the mode of passion;
tâmasâh -- in the mode of ignorance; ca
-- also; ye -- all which; mattah -- from Me; eva --
certainly; iti -- thus; tân -- those; viddhi
-- try to know; na -- not; tu -- but; aham -- I;
teshu -- in them; te -- they; mayi -- in
Me. "...
the objective world, with all its satvic,
rajasic, tamasic things, reactions, impulses
... all originate in God. This conviction can grow
in you and get firmly fixed only by reasoning it
out and getting its truth affirmed." The
Lord Himself declared: "Arjuna! All this originated
from Me, all this exists in Me, but I am not
dependent on all this." -
Gîtâ
Vahini, p. 100-1 tribhir
guna-mayair bhâvair tribhih
-- three; guna-mayaih -- consisting of the gunas;
bhâvaih -- by the states of being; ebhih --
all these; sarvam -- whole; idam -- this; jagat --
universe; mohitam -- deluded; na
abhijânâti -- does not know; mâm
-- Me; ebhyah -- above these; param -- the Supreme;
avyayam -- inexhaustible. Though
gunas emanate from the Lord, He is
unaffected; smoke arises from fire, but fire is
unaffected. Clouds form in the sky and move about
in the sky; but the sky is unaffected by them. All
are attached to Him, the beads; but He is free,
unattached. The universe is based on Him, but He
has no need of the universe as base. -
Gîtâ
Vahini, p. 102-3 daivî
hy eshâ gunamayî daivî
-- transcendental; hi -- certainly; eshâ --
this; guna-mayî -- consisting of the three
modes of material nature; mama -- My;
mâyâ -- energy; duratyayâ -- very
difficult to overcome; mâm -- unto Me; eva --
certainly; ye -- those who; prapadyante --
surrender; mâyâm etâm -- this
illusory energy; taranti -- overcome; te --
they. For
this question on faulty vision, Krishna had
the answer. He said, "Listen, Arjuna! Between Me
and this universe there moves
mâyâ, called delusion. It is
indeed a hard task for man to see beyond
mâyâ, for
mâyâ too is Mine. It is of the
same substance; you cannot deem it separate from
Me. It is My creation and under My control. It will
turn, in a trice, even the mightiest among men head
over heels! You might wonder why it is so difficult
to overcome. Of course, it is by no means easy.
Only those who are whole-heartedly attached to
Me can conquer this. My mâyâ,
Arjuna, do not take mâyâ to mean
some ugly thing that has descended from somewhere
else; it is an attribute of the mind; it makes you
ignore the true and the eternal
paramâtmâ and value instead the
attributeful created manifold multiplicity of name
and form. It causes the error of believing the body
as the self, instead of the embodied (the
deha instead of the dehi).
Mâyâ is not something that was
and will disappear; nor is it something that was
not, but later came in and is. It never was, or is,
or will be." - Gîtâ
Vahini, p. 104-5 na
mâm dushkritino mûdhâh na
-- not; miam -- unto Me; dushkritinah --
miscreants; mûdhaâ -- foolish;
prapadyante -- surrender; narâ-adhamâh
-- lowest among mankind; mâyayâ -- by
the illusory energy; apahrita -- stolen;
jñânâh -- whose knowledge;
âsuram -- demonic; bhâvam -- nature;
âs'ritâh --
accepting. "All
men do not get the inner prompting to conquer
mâyâ, by surrendering their all
to the Lord. It depends on merit or demerit,
accumulated during many births. Those who have only
demerit as their earnings will pursue the fleeting
pleasures of the senses. Like the birds and the
beasts, they revel in food and frolic; they take
these as the purpose of life; they do not entertain
any thoughts of God; they dislike the company of
the virtuous and the good; they stray away from
good acts; they become outlaws from the realm of
God." - Gîtâ
Vahini, p. 106-7 catur-vidhâ
bhajante mâm catuh-vidhâh
-- four kinds of; bhajante -- render services;
mâm -- unto Me; janâh -- persons;
su-kritinah -- those who are pious; arjuna -- o
Arjuna; ârtah -- the distressed;
jijñâsuh -- the inquisitive;
artha-arthî -- one who desires material gain;
jñânî -- one who knows things as
they are; ca -- also; bharata-rshabha -- o great
one amongst the descendants of
Bharata. "God
is worshipped by four kinds of devotees;
ârto (the distressed),
arthârthî (the ones who desire
material gain), jijñâsu (the
inquisitive ones) and jñânî
(the ones who know things as they are),
God loves all of them. He grants them boons
appropriate to their thoughts and attributes.
-
Summer Showers in Brindavan 1979, p.
66 "Listen.
Those who seek Me are of four types. One is always
worn out by ills that affect the body; he is the
ârta. Another is worried by the
struggle for prosperity, power, self, property,
posterity, etc. He is the
arthârthî. A third yearns for
the realization of the âtmâ,
reads the scriptures and sacred texts, moves ever
in the company of spiritual sadhakas, acts
along the lines laid down by the sages of
sadachara (good conduct), and is always
motivated by the eagerness to reach the
sannidhi (presence) of the Lord. He is the
jijñâsu.
The fourth is the jñânî.
He is immersed in the Brahmathathwam
(formless God, brahman principle).
-
Gîtâ
Vahini, p. 62-3 teshâm
jñânî nitya-yukta teshâm
-- out of them; jñânî -- one in
full knowledge; nitya-yuktah -- always engaged; eka
-- only; bhaktih -- in devotional service;
vis'ishyate -- is special; priyah -- very dear; hi
-- certainly; jñâninah -- to the
person in knowledge; atyartham -- highly; aham -- I
am; sah -- he; ca -- also; mama -- to Me; priyah --
dear. "The
jñânî will not raise his
eyes towards anything other than the Lord. Even if
he does, he sees the Lord wherever his eyes are
cast. That is the reason why the Lord has declared
that the jñânî is the
dearest to Him. - Gîtâ
Vahini, p. 108 udârâh
sarva evaite udârâh
-- magnanimous; sarve -- all; eva -- certainly; ete
-- these; jñânî -- one who is in
knowledge; tu -- but; âtmâ eva- just
like Myself; me -- My; matam -- opinion;
âsthitah -- situated; sah -- he; hi --
certainly; yukta-âtmâ -- engaged in
devotional service; mâm -- in Me; eva --
certainly; anuttamâm -- the highest; gatim --
destination. "A
jñânî is the only
individual who has reached the summit of
spirituality. He has attained the acme of wisdom.
He alone can reach and know God. It does not mean
that the others cannot know God. They, too, can
realize God if they dedicate all their actions to
God in a spirit of self-abnegation. Killing of the
lower self is more important than memorizing all
the scriptures. "This
is the easiest path to God-realization. Every act
should be treated as a sacrament. Meditation,
yoga, and rites and rituals are no longer
essential to the jñânî.
His life and his actions are dedicated to God in
complete self-surrender. He remains unattached to
the fruits of his actions. -
Summer
Showerws in Brindavan 1979, p. 67.Gîtâ
bahûnâm
janmanâm ante bahûnâm
-- many; janmanâm -- repeated births and
deaths; ante -- after; jñâna-vân
-- one who is in full knowledge; mâm -- unto
Me; prapadyate-- surrenders; vâsudevah -- the
Personality of Godhead, Krishna; sarvam m--
everything; iti -- thus; sah -- that;
mahâtmâ -- great soul; su-durlabhah --
very rare to see. "The
bhakta must be convinced that all this is
Vâsudeva, "vâsudeva
sarvam-idam". That is to say, one's own
âtmâ is everywhere in
everything; this truth must be realized, acted upon
and experienced. Hating another is hating oneself;
scorning another is but scorning oneself; finding
fault with another fault with oneself. -
Gîtâ
Vahini, p. 187-8 "vâsudevah
sarvam iti (All this is God,
Vâsudeva). The divine principle that
is in every one is like the electric current that
illuminates the bulbs, before Me here, of different
colors and different candle powers. The same God
shines in and through every one, whatever be the
creed, color, tribe or territory. The current
animates and activates all bulbs; the divine
animates and activates all. Those who see
difference are deluded; they are befogged by
prejudice, egoism, hatred or malice. Love sees all
as one divine family. -
Sathya
Sai Speaks V, pp. 224-5 kâmais
tais tair hrita-jñânâh kamaih
-- by desires; taih taih -- various; hrita --
deprived of; jñânâh --
knowledge; prapadyante -- surrender; anya -- to
other; devatâh -- demigods; tam tam --
corresponding; niyamam -- regulations;
âsthâya -- following; prakrityâ
-- by nature; niyatâh -- controlled;
svayâ -- by their own. yo
yo yâm yâm tanum bhaktah yah
yah -- whoever; yâm yâm -- whichever;
tanum -- form of a demigod; bhaktah -- devotee;
s'raddhayâ -- with faith; arcitum -- to
worship; icchati -- desires; tasya tasya -- to him;
acalâm -- steady; s'raddhâm -- faith;
tam -- that; eva -- surely; vidadhâmi --
give; aham -- I. sa
tayâ s'raddhayâ yuktas sah
-- he; tayâ -- with that; s'raddhayâ --
inspiration; yuktah -- endowed; tasya -- of that
demigod; ârâdhanam -- for the worship;
îhate -- he aspires; labhate -- obtains; ca
-- and; tatah -- from that; kâmân --
his desires; mâyâ -- by Me; eva --
alone; vihitân -- arranged; hi -- certainly;
tân -- those. ntavat
tu phalam teshâm anta-vat
-- perishable; tu -- but; phalam -- fruit;
teshâm -- their; tat -- that; bhavati --
becomes; alpa-medhasâm -- of those of small
intelligence; devân -- to the demigods;
deva-yajah -- the worshipers of the demigods;
yânti -- go; mat -- My; bhaktâh --
devotees; yânti -- go; mâm -- to Me;
api -- also. "Only
those prayers that have their origins in the spirit
of nishkama karma, infinite and pure love,
and an unsullied heart reach the Lord directly. It
is not possible for prayers of any other kind to
reach Him directly. Therefore, it is only through
these three media, that is, nish-kama-karma
(renunciation of the fruit of action),
boundless love and an unsullied heart, that we can
hope to secure direct contact with the Lord and
obtain His divine sanction to our request. -
Summer
Showers in Brindavan 1979, p. 8 avyaktam
vyaktim âpannam avyaktam
-- nonmanifested; vyaktim -- personality;
âpannam -- achieved; manyante -- think;
mâm -- Me; abuddhayah -- less intelligent
persons; param -- supreme; bhâvam --
existence; ajânantah -- without knowing; mama
-- My; avyayam -- imperishable; anuttamam -- the
finest. nâham
prakâs'ah sarvasya na
-- nor; aham -- I; prakâsah -- manifest;
sarvasya -- to everyone; yoga-mâyâ --
by internal potency; samâvritah -- covered;
mûdhah -- foolish; ayam -- these; na -- not;
abhijânâti -- can understand; lokah --
persons; mâm -- Me; ajam -- unborn; avyayam
-- inexhaustible. "Just
as there is divine nature behind the phenomenal
nature, there is also the divine mind behind the
phenomenal mind. True spirituality lies in the
recognition and apprehension of the Divinity
underlying the phenomenal world of mind and matter.
- Summer
Showers in Brindavan 1979, p. 122 vedâham
samatîtâni veda
-- know; aham -- I; samatîtâni --
completely past; vartamânâni --
present; ca -- and; arjuna -- o Arjuna;
bhavishyâni -- future; ca -- also;
bhûtâni -- all living entities;
mâm -- Me; tu -- but; veda -- knows; na --
not; kas'cana -- anyone. icchâ-dvesha
samutthena icchâ
-- desire; dvesha -- and hate; samutthena -- arisen
from; dvandva -- of duality; mohena -- by the
illusion; bhârata -- o scion of Bharata;
sarva -- all; bhûtâni -- living
entities; sammoham -- into delusion; sarge -- while
taking birth; yânti -- go; parantapa -- o
conqueror of enemies. yeshâm
tv anta-gatam pâpam yeshâm
-- whose; tu -- but; anta-gatam -- completely
eradicated; pâpam -- sin; janânâm
-- of the persons; punya -- pious; karmanâm
-- whose previous activities; te -- they; dvandva
-- of duality; moha -- delusion; nirmuktâh --
free from; bhajante -- engage in devotional
service; mâm -- to Me; dridha-vratâh --
with determination. "This
is the meaning of what is called
âtmâ-samyama, the control of the
senses, detachment from the outer sensory world,
the withdrawal of the mind from the outer world.
This is the goal of all life; knowing the
paramâtmâ, attaining liberation.
There can be no second aim for man. Man is endowed
with life, not as a means for building bungalows,
the acquisition of estates, the accumulation of
wealth, the addition of progeny, the earning of
titles or ascent into higher rangs of social life.
His greatness does not depend on these. The
chiefest success in life lies in the winning of
permanent bliss, permanent escape from grief and
agitation. - Gîtâ
Vahini, p. 115 jarâ-marana-mokshâya jarâ
-- from old age; marana -- and death;
mokshâya -- for the purpose of liberation;
mâm -- Me; âs'ritya -- taking shelter
of; yatanti -- endeavor; ye -- all those who; te --
such persons; brahma -- Brahman; tat -- actually
that; viduh -- they know; kritsnam -- everything;
adhyâtmam -- transcendental; karma --
activities; ca -- also; akhilam --
entirely. "Arjuna!
Everyone is anxious to avoid old age and death; it
is human nature so to be anxious. But of what avail
is mere anxiety? One's conduct and behavior should
be in accordance with one's objective. If one has
sincere yearning and if one places full trust and
faithfully surrenders to the Lord, the fog of grief
will be dispensed by the rays of His grace. If on
the other hand one places his trust on the objects
of this world, the consequent grief will never end;
nor can they be ended by any other than the Lord.
Serve the Master of mâyâ, the
designer of all this dreamland, rather than the
dream itself. How can attachment to delusion yield
anything but disappointment. How can joy be won by
such pursuits? If joy is not won and grief avoided,
how can liberation be achieved!" Krishna
asked. - Gîtâ
Vahini, p. 116 sâdhibhûtâdhidaivam
mâm sa-adhibhûta
-- and the governing principle of the material
manifestation; adhidaivam -- governing all the
demigods; mâm -- Me; sa-adhiyajñam --
and governing all sacrifices; ca -- also; ye --
those who; viduh -- know; prayâna -- of
death; kâle -- at the time; api -- even; ca
-- and; mâm -- Me; te -- they; viduh -- know;
yukta-cetasah -- their minds engaged in
Me. "I
am master of adhibhûta, adhidaiva
and âdhiyajña, and if I am thus
worshipped, the worshipper will evelop equanimity
and full control of the vagaries of the mind.
Besides, such a person will dwell on Me, without
forgetting Me even in his last moments. For that
reason, he will reach Me too. That is to say, he
will merge in Me." - Gîtâ
Vahini, p. 115-6
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