327. Of me, who am permanent, imagining my death, they cry bitterly having become sorrowfull, For me who am present inside everybody, they imagine for me, various designations such as enemity, friendship etc.
329. Know that for me, who am always fully engrossed in self-happiness forever, for such a me, there exists a desire for (enjoying) various happinessess, they do (preserve) a feeling like this itself.
331. Although my presence in all places is equal, they say (that i) belong to one region (country).
332. Becoming angry, i kill dead someone, for some other person, i take his care and protection. Although i am the (same) single soul present in all the movable and immovable, o look, they publish (information) like this itself.
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334. What more shall i tell, o Dhananjaya (Arjuna), herein. Whatever are the natural ways of mankind, those itself, they imagine all of them (to be present) in my place, like this, their knowledge is inverted.
336. Carving an idol, they keep it in front and (thus) those ignorant people do (practice) my devotion, later when the idol breaks, thinking that the god-ness is lost, they throw it.
338. In this manner, O Partha, they really give a human form unto me, That is why, thiers', that knowledge itself, o know, does hide the true knowledge.
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ १२॥
340. O Dhananjaya herein, what (is the use of) that taking birth, just as the clouds are without the rainy season or just as the waves of a mirage, one should see them, but only from far.
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342. Or else, just as ornaments of magic are, or as the horse-rider made of mud. Or else, just as the village-border of the gandharva city (heavenly city), illusively appears in the sky.
344. The trees of cactus, have grown straight, (yet they bear) no fruit, also (they are) hollow from inside, or just as the udders at the neck of a goat, without milk they are meaning-less.
346. Just as fruits have come in vain to the silk-cotton tree, it does not become possible to give or take them. Like that itself is that life of those foolish people, (it is) meaning-less, know O Dhananjaya.
348. and that work-affairs of thiers', be it condemned by all means.
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349. Just as a blind person would find a pearl, or in the hands of a monkey, (he would get) a coconut, like that, whatever study of religious scriptures they did, it has really gone in vain, know this.
351. What more should i tell. Thiers' those shastraas (understanding of religious scriptures) are just like weapons in the hands of a girl child, and like wise the knowledge and actions also, they have gone in vain, of those dull-minded.
353. The demoness in the form of Tamo-guna (mode of ignorance), know that, she who swallows and ends good intellect and does not allow remaining of any trace of Viveka (discrimination between real and unreal), she who always roams freely in Avidya*...
355. ...of that same Prakriti, they have come under control, having become fully of deluded intellect.
* Avidya - taking the gross unreal worldly expanse to be real.
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356. In whose mouth, the tongue in the form of violence, rolls in the saliva of hope, and taking chewables of satisfaction, sits chewing always.
358. Coming out, upto the ears, it licks a long area around the lips. Like this, she who is the valley of the sin mountain, is the demonaic Prakriti, always intoxicated.
360. In whose mouth, (there are) jaws of envy, which do breaking into pieces of awakening knowledge and understanding. Just as (there exists) a mud pot enclosure for Agasti*, like that she(Prakriti) who completely envelopes the foolish ignorant person...
362. ...Inside the mouth of that very Prakriti, know that, the elements(creatures) have fallen, having become victims. In the water-body of illusion, they have got drowned, they have got caught up in the slit of ignorance.
* Agasti- sage Agasti, who was born out of a mud-pot
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364. The (helping) hand of thought, is not got unto them, thereby thier trace (whereabouts) does not remain. But these worthless talks, let these be so, now. why (to engage in) the story of fools?
366. By doing a detailed description of them (the fools), why should one give tiredness unto the speech. Listening to this, such a speech of god, Arjuna also nodded his neck(head).
368. Then god said, listen to the stories of saints, where unto the speech, rest is obtained.
महात्मानस्तु मां पार्थ दैवीं प्रकृतीमाश्रिताः ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ १३॥
369. I, having become a KSHETRA-Sannyasi*, stay in whose pure mind. Unto whom, look, how even in sleep, O Partha, that dispassion does serve.
KSHETRA-Sannyasi* -- A sannyasi who stays in just one place throughout his lifetime.
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371. And inside whose desires, religion and righteousness do rule forever. In this manner, (who have) consideration and goodness, whose nature is full of Viveka*
373. Having done a bath in the Knowledge-Ganga, those who have become completely pure, in whose forms, peace has sprouted, those who have attained to satisfaction in completeness.
375. Those who are the pillars of the stage in the form of courage (or as if) sprouts have come out unto Brahman. in the overflowing ocean in the form of self-happiness, those who are (like) what has been taken out after immersing a mud pot (in this ocean).
377. Having become engrossed always in the bliss of devotion, those who regard as inferior, even Mukti (liberation). and in whose natural actions, righteousness (morals) can be seen to have remained alive
Viveka* - ability to discrimate between real and unreal (i.e. permanent & temporary things).
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379. In the place of all senses, O Arjuna, those who have donned ornamentation in the form of peace. At all times, those whose intellect pervades me, who am all pervading.
381. O Dhananjaya (Arjuna), those who are really such great souls, those who are the good-fortune of the divine creation. Those who are in growing and increasing love (for me), at all times. Knowing everything, they are verily, my form.
383. Those great souls, do sing my glory, but dropping duality (i.e. not considering them as different from me). They serve me, becoming me myself, Now listen to that true wonder.
सततं किर्तयन्तो मां यतन्तश्च दृढव्रताः ।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ १४॥
385. As for atonements* (for sins), thier work is really over (they are no longer required), like this goes on the NAMA-SANKIRTANA**. In the Nama-Sankirtana, on dancing, being fully engrossed, the sins have got burnt away, all of them.
atonement* - a self imposed punishing act undertaken to erase one's sins.
NAMA-SANKIRTANA** - singing of the names & glory of Lord, being absorbed in deep love for him, with a feeling of great ecstacy.
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387. The greatness of holy places has easily become extinct (disappeared). The YAMA-DAMA* have become non-lustrous. All of the business in the Yama-Loka(hell), has stopped really, automatically.
389. Yama (self control) says now what to control. whom to restrain says Dama (self restrain). What to eat, Fault (sin) really does not remain (in them). Like this itself, do all the holy places say.
391. They (my saintly devotees) do the clearing away of all sorrow and suffering by the loud utterances of my name, really. Then the entire world itself, they do resound and fill with great happiness.
393. Without the onset of dawn, those who give light,. Without giving nectar, those who save (life). Without conducting yogic practices and eight fold practices, they cause the vision of immortality (liberation) to be seen.
YAMA-DAMA* - self control (of mind) and self restrain (of senses)
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395. King and pauper like this, they do not consider any differentiation. They verily keep equal relation (with both). (Look) how for the great and small, for all, really, they become the very maternal home of happiness.
397. (Rarely) just one (person out of many) reaches the locality of Vaikuntha. But these (saintly devotees ) have made all (places) as Vaikuntha*. By the greatness of the loud utterances of my name, they have made the whole world itself pure, like this.
399. Look, O Dhananjaya (Arjuna), an effulgence, just like the sun, is really (present) in thier place. But even that sun sets, it has this drawback, (whereas) thier light is unbroken (continuous).
401. Once in a month, the moon is (seen to be) full, but these (saintly devotees) are full in perfection, always. Those clouds are generous, but they recede (go away), (hence) they fall short for resemblance (with these devotees).
* Vaikuntha - the abode of Lord Vishnu.
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403. For such great souls, 'merciful lions', is what it feels like calling, without doubt.
404. On worshipping me for hundreds of births, what comes in hand (just) once, such a my Name, dances in front of whose mouth forever, with love.
406. For such a me, once i may not be found in Vaikuntha, I may not be found in the (effulgent) disc of the sun. On the top of that, i may even transcend and go beyond the mind of yogis...
408. ...But those who do a continuous good loud utterance of my name, O Pandava, on losing me, one must search (me) there itself. Near them, really, i am found.
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410. Singing my glories, how they have become satiated, look they have forgotten time and place. Having become engrossed in the NAMA-Sankirtana, they have become happy, in full, in the nature (of the self) itself.
412. KRISHNA, VISHNU, HARI, GOVIND, these names, rumbling with love again and again, in the NAMA-Sankirtana, they abundantly do an open dissertation on the nature of the self.
414. Let this extended description (of my devotees) be so, (now) listen o Dhanurdhara(Arjuna), like these, there are so many of my devotees. Of me who am attribute-less, singing on and on (about) my attributes (glories), they roam in the world with delight.
416. And there are still more (types of devotees), now listen (about them) O Pandu-suta (Arjuna), they who by thier very nature keep carefull-ness. Unto whom, the five pranas and the mind, these together show the (correct) path...
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418. Putting the thorny fence of YAMA-NIYAMA1-2 outside in the surrounding, Inside it, a good fort in the form of MULA-BANDHA3, those who have created, which is strong
420. On the top of it (the fort), then, the executive cannon gun in the form of PRANAYAMA4, those who have mounted. By that, when the KUNDALINI* faces the top, carefully observing her light...
422. ...and by the strength of the wind in the form of mind, the moon-nectar-lakes** they have captured, all of a sudden. look therein how, by PRATYAHARA5 then, they have displayed most excellent prowess.
424. Spoiling the entire class of VIKARAS***, they have turned inside, all the senses. Driving in the horse in the form of DHARANA6 therein, they have collected together the five great elements.
* KUNDALINI - the secret serpent power, that lies inside dormant inside everybody at the base of the backbone. This can be awakened by Yoga & gives blissfull results.
** moon-nectar-lakes - Just as the moon emits light, which nourishes the vegitation, similarly there exists in the brain, a point which emits nectarine bliss. This point is termed as moon-nectar lake.
*** VIKARAS - deviations of the mind from it's normal state (lust, anger, greed, avarice etc.)
Herein is a mention of the 8-fold Yoga & how the yogi merges in the Brahman by successively following it's steps. This Yoga is compared here with conquering a territory
The Eight Limbs of Ashtanga Yoga (8 succesive steps of 8-fold Yoga) are
1 YAMA (Principles or moral code)
* Ahimsa - A principle of non-violence
* Satya - A principle of Truthfulness
* Asteya - A principle of non stealing
* Brahmacharya - Continence / celibacy
* Aparigah - A principle of non-hoarding or non possessiveness
2 NIYAMA (Personal Disciplines)
* Shoucha - Purity
* Santosh - Contentment
* Tapa - Endurance
* Swadhyaya- Self study
* Eshwar Pranidhan- Dedication
3 MULA BANDHA or ASANA - (Yoga Postures / positions) A stable and comfortable posture which helps attain mental equilibrium.
4 PRANAYAM - (Yoga Breathing) Extension and control of breath.
5 PRATYAHARA - (Withdrawal of Senses) A mental preparation to increase the power of mind.
6 DHARANA - (Concentration on Object) Concentration of mind on one object and its field.
7 DHYANA - (Meditation) With drawing mind from all external objects and Focusing it on one point and meditating on it.
8 SAMADHI - (Salvation) State of Super bliss, joy and merging individual consciousness in to universal consciousness. Union between Jivatman and Paramatman. Union of Shiva and Shakti in Sahasrar Chakra (the top of the head). Realizing the Bramhan (pure consciousness) or Realization of God is the ultimate achievement of Human Birth.