समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥९- २९॥
776. Always, in all creatures, equally (present) am I the God. Our & theirs, this feeling is not there therein. Knowing my such a nature, plucking away the crop of egoism.
778. Then by body, by speech, by mind & real feeling, unto me, those who serve herein, by action(Karma), although they are holding a body(embodied), they are beyond body, those devotees remain in me.
780. And I also remain, Dhananjaya O know, in the heart, fully, of theirs.
781. In the seed, the banyan tree remains contained, the seed particle exists in the banyan tree, just as, like that unto them(the devotees) & us (me the God), O Look mutually, externally exists distance(differentiation) of name only.
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783. But of the inner-self thing, on thinking (considering) really, of my form, are they.
784. Wearing on the neck, others ornaments, just as showing off is superficial, like that is theirs that assuming a body. They are really disinterested in it by all means.
786. The fragrance goes away with wind, the opened flower remains behind on the stem. Like that in the fist of life, O Look, the one body alone, remains of theirs.
788. But by the power of devotion, the entire ego has resided only in my place.
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अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥९- ३०॥
789. With such a feeling of love, whoever will worship me, again, unto him there is no birth.
790. Then who asks, his caste & varna*, who looks at the behavior of his ? Let he be a fallen class, Let he be a sinner (It does not matter), life unto whom is the path of devotion.
792. In the end, as is the mind, in the future the destination is like that. That is why, unto devotion, one who is dedicated, O Arjuna, he earlier, even if is of bad behavior, still he is certainly best of all.
794. Drowned even if somebody, just as in a huge flood, has come out living, remaining alive, he has come on the nearby shore, then he has drowned, can this be said ?
*varna - one of the four religious orders - Brahmin, Kshatriya, Vaishya, Shudra
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796. Like that, O Partha one who has become knowledgeable devotee, has burnt away misdeeds(sin), all of his.
797. That is why, even if he was earlier a sinner, in the holy place in the form of repentance, later performing a bath, he has become holy, worshiping me by all real feeling.
799. Hence, his itself is holy the family(race), the birth is pure of his itself. Having born, he himself has become successful with his deeds. All the meaning of the Shastras, he himself knows.
801. He himself has the eight-fold yoga, exercised. He has nice austerities practiced. One who has in my place, unbroken fondness, he attains to the opposite shore of Karma.
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803. Let it be so. One who has really, doing all the transactions of the mind & intellect, filling the trunk, in the form of single pointed faith, has kept, O Kiriti(Arjuna), in me...
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥९- ३१॥
805. ...That devotee Will attain unto me in due course of time, if you say even like this, O Partha, then continuously one who does dwelling in nectar, how will death, affect unto him ?
807. At which time, is not the rising of the sun, they say, that time is of night. Without devotion unto me, like that whatever happens, all that, isn't it greatest sin ?
809. That is why, now, unto his intellect, on obtaining proximity of me, he has attained my nature in principle, he has remained becoming of my form.
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811. Which is the first (lighted), it is not possible to recognise, on lighting one lamp by another lamp, Like that (if one) worships me, considering me as his everything, I myself, he remains becoming, O Partha.
813. Then Peace forever, (which is) my state, (my) effulgence, all of that, becomes obtained unto him. As a matter of fact, O Partha, by my life alone, alive, he really remains.
815. Now, in this way, doing elaboration, that itself, again & again, how much should i tell. If my attainment, you desire really, let there be no forgetfullness, of devotion really.
817. Pure the race, why should it be. Why should be extolled, (birth in) a pure family. Why should unnecessarily, there be greed of Scholarship. Pride of Youth, Why should it be.
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819. Why should one show off, beauty which is in vain, The pomp of wealth, for what it should be. O Partha, if there be no, the one devotion of mine, fruitless those become, o know, all of them.
821. Without grains, just as the ears of corn are hollow, what (is the use of their) dense growing. What to do with the beautiful city, if there be no human population therein.
823. (Just as) One sorrowful & distressed (person), when in the forest he roams, a second person (who is) also like that itself, meets him, Or (just as) the lake which has got dried up, Or (just as) the tree that has blossomed with useless flowers..
825. ..Like that (high) family-caste-name-&-fame, all the glory, it should be known to be fruitless. With all the organs, there is the body, o look, but the life itself is not there in it, like that without devotion, let burn away that living, On the earth, are there not enough stones?
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828. Of the Hivar* tree, dense shade has been cast, yet it has been avoided by the good people, Like that, the whole class of meritorious actions, O Dhananjaya know, have gone away leaving the non-devotees.
830. The nimb tree has overflowed with Nimb-seeds, it has resulted in abundance for the crows. Like that the devotion-less wretched person has only grown up for all the faults.
832. The sumptuous dainty food, putting in the dish, has beep kept carrying to the street (where 4 roads meet i.e. public open space), then that is eaten by the dogs itself. Like that is the living really of non-devotees.
834. O Arjuna, even in the dream, one who does not know good deeds, he has invited worldly sorrow.
*Hivar - Mimosa tomentosa, a tree, It is forbidden to sit under the shade of this tree.
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835. That is why, the race, let it not be pure. Let be Chandal*, inferior, the caste. On the top of that, let there be attainment of animal body, but devotion unto me, it should not miss.
837. Look, Gajendra** did invocation (crying out for instant help) of mine, when his foot, the crocodile had caught. By all real feeling, unto me, on coming to surrender, to him i gave place in me.
839. The animal-ness of his, did that come in the way. The greatness of devotion is like this, O know.
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥९- ३२॥
840. On uttering whose names, this itself is bad (sin), like this who are the inferior, the ones of sinful birth. Let they be dull-witted, just as a stone is. But devotion firm in my place...
Chandal* - the low class of human beings who are dog eaters.
Gajendra** - The famous elephant in the puranas, who cried out for help from Lord Narayana, when his foot was caught by a crocodile. Lord Narayana freed him from the clutches of the crocodile & also gave him liberation.
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842. By whose speech, there are songs of my alone, my form alone the eyesight enjoys. My desire alone, one whose mind carries, day & night with fondness.
844. Likewise, other than attributes & glory of my alone, listen not the ears, anything else. My service, this itself, perfect in all respects, has become an ornament, unto whom.
846. Unto whom, there exists knowledge of me the one alone, who does not have consciousness of worldly (sense) objects. Like this a state happens, only then it is life, otherwise death, like this they feel.
848. In all respects, like this, support for the life, I alone have become really, unto whom.
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849. Let them not be proficient in Shastras or much learned and fallen caste be thiers, but they on comparing with me really, inferiority is not at all in their place.
851. The Narsimha form, i took for whom, how much should i praise the devotion of (that) Pralhad. Birth in the family of demons, but by the power of devotion, he ashamed even the gods.
853. By mind & heart (real feeling), if done even his worship (Pralhad's worship), still my attainment happens by that. Otherwise, really born in the family of demons, still even for Indra there is no equality of him.
855. That is why, herein the one devotion suffices, caste & race all of them become unauthoritative.
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856. Let it be only a piece of leather, but words of royal-order on it (when inscribed), then by that is acquired, herein, everything.(It attains value). Gold & silver, they also prove to be inferior.
858. How the power of royal order is, O look, everything is obtained by that leather.
859. In the mind & intellect, like that forever, has accumulated pure love of mine, then excellence unto him has been obtained, all knowing he becomes, naturally itself.
861.That is why superior family, caste, race, all of them, O know, are meaningless. Only if in my place, exists the one firm devotion, only then is the fulfillment of life.
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863. O Partha, let there be any emotion(feeling) in the mind(it does not matter), but should be taken in the contemplation, my form. Like this, when the mind becomes of my form, who asks now the caste-family.
865. The rivulet & stream are different(separate) upto the time, so long as they have not joined the Ganga. Then, in the Ganga on merging, they O know, remain becoming of the form of Ganga.
867. Wood of Khair* or Sandal wood, happens this discrimination, only upto the time, so long as they all, falling in fire, attain not therein, the form of fire.
869. Women, Shudra**, Vaishya**, Kshatriya** these castes, only upto the time are different, like that, so long as they all, doing devotion, attain not in the end, my form.
* Khair - A tree, Mimosa catechu, used for firewood & furniture.
** Shudra, Vaishya, Kshatriya : The four classes of people (Brahman, kshatriya, Vaishya, Shudra) based on their occupational duty.
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871. In the sea, particles of salt on putting, get dissolved just as. Like that, with real feeling, when in my form they become immersed, then, caste race, where does it remain ?
873. River-Rivulet, east-west flow, this is undoubtedly, only uptil the time, so long as all of them, mixing with the sea, have not remained becoming the sea.
875. By any reason, Let the intellect submerges in my place, (still) of my form it becomes automatically. If iron goes to break the touchstone, still unto it is attained gold-ness.
877. The Gopika-women, unto me, considering as husband, did not they make attainment of mine. Kamsa, he also, holding fear of mine, did he not become of my form itself.
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879. Doing enmity, Shishupala & such others, did they not get, my attainment. Likewise, acquiring family-relation (with me), O Partha, my Sayujya* (was obtained) for the Yadavas.
881. Holding affection, Vasudeva & such others, attained O Look, oneness with my form. Narada, Akrur, Dhruva are my devotees, For them i am obtained by devotional feeling.
883. Shuka, Sanaka and such others, taking deep intent (of me), unto my position, attained really. Like that, by lust-feeling, i was obtained unto the Gopis. With fear-bewilderment Kamsa became of my form.
885. Shishupal & such others, doing enmity, obtained really oneness with my form.
Sayujya* - attaining union with God.