The Blessed Lord said,"These three Soul slaying Truths, desire, anger and greed are to be renounced by men." The Gita-16. Publisher's Note This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation related with Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’²⁶…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’²² secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. Cette page Web est une annexe du livre «La Bhagavad Gita et le Yoga Intégral» . En plus de vérifier l’exclamation de la Mère dans les Essais sur la Gita : « Oh, quel trésor c’est – une mine d’or ! »²⁶… ce livre remplit en partie la responsabilité à trois niveaux réclamée d’une Sadhaka intégrale ; premièrement, pour satisfaire son propre Soi, « il doit partir de la loi de son imperfection actuelle, en prendre pleinement en compte et voir comment elle peut se convertir à la loi d'une perfection possible »² ² ; deuxièmement, il est responsable pour sa Sadhana envers le monde, qui est son plus grand Soi et avec lequel il est lié par une dette mutuelle ; troisièmement, il est responsable devant la Source Divine dont il reçoit en abondance la Grâce. This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his ancient Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga the static Divine union is dynamised. Ce livre répond en partie aux directives de Sri Aurobindo émises dans La Synthèse du Yoga selon lesquelles avant de commencer le Yoga intégral (dont l'objectif est de réconcilier l'Esprit dynamique avec la Matière statique), un Sadhaka peut conserver son statut aryen en pratiquant longtemps le texte védantique du Veda, de l'Upanishad et la Gita (dont l'objectif est de renforcer le fondement spirituel par l'union du Jivatma avec Paramatma ou Esprit statique.). Dans le Yoga intégral, l’union divine statique est dynamisée. Apart from the Gita's Moderate Spiritual Teachings, this book reconciles the Gita's strong Spiritual message with the stronger Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri-639) Sri Aurobindo projected the aim of the Gita as "something absolute, unmitigated, uncompromising, a turn, an attitude that will change the whole poise of the soul." (Essays on the Gita-102-103) Outre les enseignements spirituels modérés de la Gita, ce livre réconcilie le message spirituel fort de la Gita avec le message spirituel plus fort des Essais sur la Gita de Sri Aurobindo et le message spirituel le plus fort de Savitri. Ou bien il a en partie réconcilié « Les cieux devaient construire facilement pour Dieu » (Savitri-653) avec « La terre était sa matière difficile, la terre la gloire » (Savitri-653) et a reconnu la plus grande action de la Mère Divine comme « La Terre a vu mon combat, le ciel ma victoire." (Savitri-639) Sri Aurobindo a défini le but de la Gîtâ comme « quelque chose d'absolu, de sans réserve, d'intransigeant, une orientation, une attitude qui transformera l'équilibre de l'âme. » (Essais sur la Gîtâ-102-103) Here, we have put our sincere effort into extracting gold from Essays on the Gita. Gold is the symbol of Supramental energy and The Mother confirmed categorically that Sri Aurobindo's Spiritual experience at Alipore jail (The Mother’s Agenda-September 26, 1962) and the descent of overhead Truth in the book Essays on the Gita (The Mother’s Agenda/Vol-3/p-355) are not Overmental, but direct experience from the Supramental plane. This also further confirms that an entry into Sri Aurobindo's writings opens the door towards a brief Supramental touch. All eighteen chapters of the Gita are restated here with the objective of extracting Gold from Sri Aurobindo's writings and to discover a passage to this new Consciousness. This ascent of our Consciousness to superior planes and calling down the immaculate treasure of 'supernature's gold' (Savitri-339) to our material life is identified as a special privilege. Savitri book proposes that all can visit 'the secret Supermind’s huge store' (Savitri-187) for a brief period, receive 'A little gift comes from the Immensitudes' (Savitri-237) and discover 'An immeasurable luminous secrecy.' (Savitri-309) This wealth is 'measureless to life its gain of joy.' (Savitri-237) The Gita also identifies that the possession of Supreme Bliss is the highest treasure of life and a seeker of Truth 'must practice this Yoga resolutely without yielding to any discouragement by difficulty or failure (until the release, until the bliss of Nirvana is secured as an eternal possession).” (The Gita-6.23) Nous avons consacré ici nos efforts sincères à extraire l'or des Essais sur la Gîtâ. L'or est le symbole de l'énergie supramentale et la Mère a confirmé catégoriquement que l'expérience spirituelle de Sri Aurobindo à la prison d'Alipore (L'Agenda de la Mère, 26 septembre 1962) et la descente de la Vérité céleste dans le livre Essais sur la Gîtâ (L'Agenda de la Mère, vol. 3, p. 355) ne sont pas surmentales, mais une expérience directe du plan supramental. Cela confirme également qu’une entrée dans les écrits de Sri Aurobindo ouvre la porte à un bref contact supramental. Les dix-huit chapitres de la Gîtâ sont ici réitérés dans le but d'extraire l'or des écrits de Sri Aurobindo et de découvrir un passage vers cette nouvelle Conscience. Cette ascension de notre Conscience vers les plans supérieurs et l'appel du trésor immaculé de « l'or de la surnature » (Savitri, 339) à notre vie matérielle sont considérés comme un privilège particulier. Le livre de Savitri propose que tous puissent visiter « l'immense réserve secrète du Supramental » (Savitri-187) pendant une brève période, recevoir «Un petit cadeau vient des Immensitudes » (Savitri-237) et découvrir « Un secret lumineux incommensurable ». (Savitri-309) Cette richesse est « sans mesure pour la vie, son gain de joie ». (Savitri-237) La Gita identifie également que la possession de la Félicité Suprême est le plus grand trésor de la vie et qu'un chercheur de Vérité « doit pratiquer ce Yoga résolument sans céder au découragement par la difficulté ou l'échec (jusqu'à la libération, jusqu'à ce que la félicité du Nirvana soit assurée comme une possession éternelle). » (La Gita-6.23), OM TAT SAT References are from the Manuscript "The Bhagavad Gita and Integral Yoga ." The Mother “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita . There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "J’ai rencontré un homme (j’avais peut-être vingt-et-un ans, je crois, ou vingt ans) un homme qui était un Indien , qui venait d’ici et qui m’a parlé de la Guîtâ. Il y avait une traduction (qui était d’ailleurs assez mauvaise) et il m’a conseillé de la lire, et il m’a donné la clé – sa clé, c’était sa clé. Il m’a dit: «Lisez la Guîtâ» (cette traduction de la Guîtâ, qui ne vaut pas grand-chose, mais enfin c’était la seule en français; de ce temps-là je n’aurais rien pu comprendre en d’autres langues; d’ailleurs les traductions anglaises sont aussi mauvaises et je n’avais pas... Sri Aurobindo n’avait pas encore écrit la sienne!). Il a dit: «Lisez la Guîtâ et prenez Krishna pour le symbole du Dieu immanent, du Dieu intérieur.» C’était tout ce qu’il m’a dit. Il m’a dit: «Lisez-la avec cette connaissance-là, que Krishna représente, dans la Guîtâ, le Dieu immanent, le Dieu qui est au-dedans de vous.» Mais en un mois, tout le travail était fait!" La Mère L'agenda de la mère/25 août 1954 1 / Chapter 1. The Dejection of Arjuna Summary or A Brief Restatement: The first chapter of the Gita gives the message that if one will not accumulate Soul force from within and above, then during the period of extreme adversity, he will experience Spiritual fall of recoil into tamasic and rajasic states of Consciousness. Arjuna was given the task of slaying his own kith and kin (symbol of falsehood), whom the Lord had already slain in the subtle world. Any objective and outward action is considered as Divine action if the same work is already executed in the subtle world through intervention of a Transcendent Force. This world and life are accepted here as a field of inner and outer war waged over considerable countries. The original question raised by Arjuna throughout the Gita is identified as the experience of Divine perfection, vividly to works and life.’ The Lord promises Arjuna to raise humanity from the yoke of the lower Nature and transform this earthbound, ordinary action into Divine action. Here, Kurukshetra is the symbol of the outer war against falsehood, Dharmakshetra is the symbol of inner war against lower nature; Arjuna is the symbol of closest companion and instrument of the Divine, the Lord is revealed here as the Divine Teacher, who is also the friend of all creatures and the Lord of all the multiple subtle worlds. Here, Lower Nature is the symbol of Soul slaying truth and Higher Nature is the symbol of Soul saving Truth. The Yoga of the Dejection : "But what, then, is it that makes the difficulty for the man who has to take the world as it is and act in it and yet would live, within, the spiritual life? What is this aspect of existence which appals his awakened mind and brings about what the title of the first chapter of the Gita calls significantly the Yoga of the dejection of Arjuna , the dejection and discouragement felt by the human being when he is forced to face the spectacle of the universe as it really is with the veil of the ethical illusion, the illusion of self-righteousness torn from his eyes, before a higher reconciliation with himself is effected? It is that aspect which is figured outwardly in the carnage and massacre of Kurukshetra and spiritually by the vision of the Lord of all things as Time arising to devour and destroy the creatures whom it has made. This is the vision of the Lord of all existence as the universal Creator but also the universal Destroyer, of whom the ancient Scripture can say in a ruthless image, “The sages and the heroes are his food and death is the spice of his banquet.” It is one and the same truth seen first indirectly and obscurely in the facts of life and then directly and clearly in the soul’s vision of that which manifests itself in life. The outward aspect is that of world-existence and human existence proceeding by struggle and slaughter; the inward aspect is that of the universal Being fulfilling himself in a vast creation and a vast destruction. Life a battle and a field of death, this is Kurukshetra ; God the Terrible, this is the vision that Arjuna sees on that field of massacre." 39-40, "We must acknowledge Kurukshetra ; we must submit to the law of Life by Death before we can find our way to the life immortal ; we must open our eyes, with a less appalled gaze than Arjuna’s , to the vision of our Lord of Time and Death and cease to deny, hate or recoil from the universal Destroyer." CWSA-19/Essays on the Gita/p-46 Arjuna , a pure sattwic man and his tamasic and rajasic recoil from the war field: Arjuna's recoil from the war field or Spiritual fall is observed in this first chapter. Whatever emotional feeling and attachment towards kith and kin he expressed to the Lord within the jurisdiction of three gunas is identified here as Soul-slaying truth, nasana atmanah . (The Gita-16.21) Whatever Knowledge the Lord has given Arjuna is identified here as soul-saving creative truth, atmanam srijami . (The Gita-4.7) Literally, Arjuna means "bright," "shining," or "white." It is derived from the Sanskrit word "अर्जुन" (arjuna) , which can also imply being clear, pure, or straightforward. "Arjuna is, in the language of the Gita , a man subject to the action of the three gunas or modes of the Nature-Force and habituated to move unquestioningly in that field, like the generality of men. He justifies his name only in being so far pure and sattwic as to be governed by high and clear principles and impulses and habitually control his lower nature by the noblest Law which he knows. He is not of a violent Asuric disposition, not the slave of his passions, but has been trained to a high calm and self-control , to an unswerving performance of his duties and firm obedience to the best principles of the time and society in which he has lived and the religion and ethics to which he has been brought up. He is egoistic like other men, but with the purer or sattwic egoism which regards the moral law and society and the claims of others and not only or predominantly his own interests, desires and passions. He has lived and guided himself by the Shastra , the moral and social code. The thought which preoccupies him, the standard which he obeys is the dharma , that collective Indian conception of the religious, social and moral rule of conduct, and especially the rule of the station and function to which he belongs, he the Kshatriya, the high- minded, self-governed, chivalrous prince and warrior and leader of Aryan men. Following always this rule, conscious of virtue and right dealing he has travelled so far and finds suddenly that it has led him to become the protagonist of a terrific and unparalleled slaughter, a monstrous civil war involving all the cultured Aryan nations which must lead to the complete destruction of the flower of their manhood and threatens their ordered civilisation with chaos and collapse." CWSA-19/Essays on the Gita/p-22-23, "Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit. Whoever turns from it in the weakness of his lower members, as did Arjuna in the beginning, — therefore was his shrinking condemned as a small and false pity, an inglorious, an un-Aryan and unheavenly feebleness of heart and impotence of spirit, klaibyam, ksudram hridaya-daurbalyam, (The Gita-2.3)— is showing not true virtue, but a want of spiritual courage to face the sterner truths of Nature and of action and existence. Man can only exceed the law of battle by discovering the greater law of his immortality. There are those who seek this where it always exists and must primarily be found, in the higher reaches of the pure spirit, and to find it turn away from a world governed by the law of Death." CWSA-19/Essays on the Gita/p-385, “We see in the teaching of the Gita how subtle a thing is the freedom from egoism which is demanded. Arjuna is driven to fight by the egoism of strength, the egoism of the Kshatriya; he is turned from the battle by the contrary egoism of weakness, the shrinking, the spirit of disgust, the false pity that overcomes the mind, the nervous being and the senses, — not that divine compassion which strengthens the arm and clarifies the knowledge. But this weakness comes garbed as renunciation, as virtue: “Better the life of the beggar than to taste these blood-stained enjoyments; I desire not the rule of all the earth, no, nor the kingdom of the gods.” How foolish of the Teacher, we might say, not to confirm this mood, to lose this sublime chance of adding one more great soul to the army of Sannyasins, one more shining example before the world of a holy renunciation. But the Guide sees otherwise, the Guide who is not to be deceived by words; “This is weakness and delusion and egoism that speak in thee. Behold the Self, open thy eyes to the knowledge, purify thy soul of egoism.” And afterwards? “Fight, conquer, enjoy a wealthy kingdom.” (The Gita-11.33)” CWSA-23/The Synthesis of Yoga/p-331-332, “As a result he turns towards renunciation. Better the life of the mendicant living upon alms than this dharma of the Kshatriya , this battle and action culminating in undiscriminating massacre, this principle of mastery and glory and power which can only be won by destruction and bloodshed, this conquest of blood-stained enjoyments, this vindication of justice and right by a means which contradicts all righteousness and this affirmation of the social law by a war which destroys in its process and result all that constitutes society.” CWSA-19/Essays on the Gita-55, “Arjuna said: Better to live in this world even on alms than to slay these high-souled Gurus. Slaying these Gurus, I should taste of blood-stained enjoyments even in this world.” The Gita-2.5, Arjuna, the Instrument and Emanation of the Lord: "Arjuna himself is a Vibhuti ; he is a man high in the spiritual evolution, a figure marked out in the crowd of his contemporaries, a chosen instrument of the divine Narayana , the Godhead in humanity. In one place the Teacher speaking as the supreme and equal Self of all declares that there is none dear to him, none hated, but in others he says that Arjuna is dear to him and his bhakta and therefore guided and safe in his hands , chosen for the vision and the knowledge. There is here only an apparent inconsistency. The Power as the self of the cosmos is equal to all, therefore to each being he gives according to the workings of his nature; but there is also a personal relation of the Purushottama to the human being in which he is especially near to the man who has come near to him. All these heroes and men of might who have joined in battle on the plain of Kurukshetra are vessels of the divine Will and through each he works according to his nature but behind the veil of his ego. Arjuna has reached that point when the veil can be rent and the embodied Godhead can reveal the mystery of his workings to his Vibhuti. It is even essential that there should be the revelation. He is the instrument of a great work, a work terrible in appearance but necessary for a long step forward in the march of the race, a decisive movement in its struggle towards the kingdom of the Right and the Truth, dharmarajya . The history of the cycles of man is a progress towards the unveiling of the Godhead in the soul and life of humanity ; each high event and stage of it is a divine manifestation. Arjuna , the chief instrument of the hidden Will, the great protagonist, must become the divine man capable of doing the work consciously as the action of the Divine. So only can that action become psychically alive and receive its spiritual import and its light and power of secret significance. He is called to self-knowledge; he must see God as the Master of the universe and the origin of the world’s creatures and happenings, all as the Godhead’s self-expression in Nature, God in all, God in himself as man and as Vibhuti, God in the lownesses of being and on its heights, God on the topmost summits, man too upon heights as the Vibhuti and climbing to the last summits in the supreme liberation and union. Time in its creation and destruction must be seen by him as the figure of the Godhead in its steps, — steps that accomplish the cycles of the cosmos on whose spires of movement the divine spirit in the human body rises doing God’s work in the world as his Vibhuti to the supreme transcendences. This knowledge has been given; the Time-figure of the Godhead is now to be revealed and from the million mouths of that figure will issue the command for the appointed action to the liberated Vibhuti. " CWSA-19/Essays of the Gita/p-375-376, " The Gita’s injunction is to worship the Divine by our own work, sva-karmana ; (The Gita-18.46) our offering must be the works determined by our own law of being and nature. For from the Divine all movement of creation and impulse to act originates and by him all this universe is extended and for the holding together of the worlds he presides over and shapes all action through the Swabhava. To worship him with our inner and outer activities, to make our whole life a sacrifice of works to the Highest is to prepare ourselves to become one with him in all our will and substance and nature. Our work should be according to the truth within us, it should not be an accommodation with outward and artificial standards: it must be a living and sincere expression of the soul and its inborn powers. For to follow out the living inmost truth of this soul in our present nature will help us eventually to arrive at the immortal truth of the same soul in the now superconscious supreme nature. There we can live in oneness with God and our true self and all beings and, perfected, become a faultless instrument of divine action in the freedom of the immortal Dharma. " CWSA-19/Essays of the Gita/p-524-525, The Lord asks Arjuna , soul of the disciple to prepare all the time, the rest of his life, “Become my-minded, my lover and adorer, a sacrificer to me, bow thyself to me, to me thou shalt come, this is my pledge and promise to thee, for dear art thou to me. Abandon all dharmas and take refuge in me alone. I will deliver thee from all sin and evil, do not grieve." (The Gita-18.65-66) " CWSA-19/Essays on the Gita -556, Sri Krishna, the Avatar: “But still the Vibhuti is not the Avatar ; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna, even if in a less degree of the power of Avatarhood . The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming, bhutagrama, (The Gita-8.19, 9.8) an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, atmanam srijami, (The Gita-4.7) and conscious not only behind the veil but in the outward nature. ” CWSA/19/Essays on the Gita/p-161, “The crisis in which the Avatar appears, though apparent to the outward eye only as a crisis of events and great material changes, is always in its source and real meaning a crisis in the consciousness of humanity when it has to undergo some grand modification and effect some new development. For this action of change a divine force is needed; but the force varies always according to the power of consciousness which it embodies; hence the necessity of a divine consciousness manifesting in the mind and soul of humanity. Where, indeed, the change is mainly intellectual and practical, the intervention of the Avatar is not needed; there is a great uplifting of consciousness, a great manifestation of power in which men are for the time being exalted above their normal selves, and this surge of consciousness and power finds its wave-crests in certain exceptional individuals, vibhutis , whose action leading the general action is sufficient for the change intended.” CWSA/19/Essays on the Gita-168, “The Avatar is not bound to do extraordinary actions, but he is bound to give his acts or his work or what he is — any of these or all — a significance and an effective power that are part of something essential to be done in the history of the earth and its races.” CWSA-28/Letters on Yoga-I-490, (This means Avatar has not descended to show any extraordinary miracle and satisfy our endless desire, but to elevate our ordinary action to Divine Action and transform our lower Nature into Divine Nature.) “The natural attitude of the psychic being is to feel itself as the child, the son of God, the Bhakta ; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference. The Jivatman , on the contrary, lives in the essence and can merge itself in identity with the Divine; but it too, the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara . It is important to remember this distinction; for, otherwise, if there is the least vital egoism, one may begin to think of oneself as an Avatara … ” CWSA-28/Letters on Yoga-I/p-61, (This indicates that Avatars are special manifestations of Supreme Self whereas other liberated Souls are one Psychic centre of the multiple universal Self. This they must remember all the time.) "An Avatar, roughly speaking, is one who is conscious of the presence and power of the Divine born in him or descended into him and governing from within his will and life and action; he feels identified inwardly with this divine power and presence. A Vibhuti is supposed to embody some power of the Divine and is enabled by it to act with great force in the world but that is all that is necessary to make him a Vibhuti: the power may be very great but the consciousness is not that of an inborn or indwelling Divinity. (That means an Avatar is born free wheras all others are not free from the influence of three Gunas. (The Gita18.40)) This is the distinction we can gather from the Gita which is the main authority on this subject. If we follow this distinction, we can confidently say from what is related of them that Rama and Krishna can be accepted as Avatars; Buddha figures as such although with a more impersonal consciousness of the Power within him; Ramakrishna voiced the same consciousness when he spoke of him who was Rama and who was Krishna being within him. But Chaitanya’s case is peculiar; for according to the accounts he ordinarily felt and declared himself a bhakta of Krishna and nothing more, but in great moments he manifested Krishna, grew luminous in mind and body and was Krishna himself and spoke and acted as the Lord. His contemporaries saw in him an Avatar of Krishna, a manifestation of the divine love. Shankara and Vivekananda were certainly Vibhutis ; they cannot be reckoned as more, though as Vibhutis they were very great."CWSA-28/Letters on Yoga-I/p-485-486, “But you see, you see all the way I have come...And I was born with a consciously prepared body—Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And mon petit, if there is the slightest desire and the slightest attachment, it is IMPOSSIBLE to do this work." The Mother, 28th March-1964, The Mother’s Agenda-5/100, Our real, proper and main business of acceptance of this life and action: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe."CWSA-21/The Life Divine/p-48, "The growth of the god in man is man’s proper business ; the steadfast turning of this lower Asuric and Rakshasic into the divine nature is the carefully hidden meaning of human life. As this growth increases, the veil falls and the soul comes to see the greater significance of action and the real truth of existence. The eye opens to the Godhead in man, to the Godhead in the world; it sees inwardly and comes to know outwardly the infinite Spirit, the Imperishable from whom all existences originate and who exists in all and by him and in him all exist always. Therefore when this vision, this knowledge seizes on the soul, its whole life-aspiration becomes a surpassing love and fathomless adoration of the Divine and Infinite.” CWSA-19/Essays on the Gita/p-327, "To discover the spiritual being in himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race; till that is done, an outward help can succour and alleviate, but nothing or very little more is possible." CWSA-22/The Life Divine/p-917-918, “This is what a true subjectivism teaches us, — first, that we are a higher self than our ego or our members, secondly, that we are in our life and being not only ourselves but all others; for there is a secret solidarity which our egoism may kick at and strive against, but from which we cannot escape. It is the old Indian discovery that our real “I” is a Supreme Being which is our true self and which it is our business to discover and consciously become and, secondly, that that Being is one in all, expressed in the individual and in the collectivity, and only by admitting and realising our unity with others can we entirely fulfil our true self-being.” CWSA-25/The Human Cycle/p-47-48 Our understanding of the Creator of the World: "We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. " CWSA-19/Essays of the Gita/p-382 In the Gita the Lord reveals His Cosmic Form in chapter 11, verses 25 to 32, as the Time Spirit, the ultimate Destroyer and Devourer. In King Aswapati's Yoga, we find that after establishing himself in the dynamic aspect of the Supreme Self, King met the destructive aspect of the Divine. “The soul’s ignorance is slain but not the soul:” Savitri-311, (Ignorance is here desire Soul) “Now other claims had hushed in him their cry:" Savitri-316, (Now other claims are of desire Soul) “The covering Nescience was unmasked and slain;” Savitri-313, “To err no more was natural to mind; Wrong could not come where all was light and love.” Savitri-313-14 “All that denies must be torn out and slain (All that denies of Supreme Love) And crushed the many longings for whose sake (many longings of desire) We lose the One (Divine) for whom our lives were made.” Savitri-316, “All seemed to have perished that was undivine:” Savitri-318, “The covering mind was seized and torn apart;” Savitri-319, Our understanding of the Creation: If we recognise the Subconscient transformation, we have to accept the discord of existence in the line as indicated in Essays on the Gita and Savitri . "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda. " CWSA-19/Essays on the Gita/p-382, “All contraries heal their long dissidence.” Savitri-450-51 All contraries were true in one huge spirit” Savitri-555 “All here shall be one day her sweetness’ home, All contraries prepare her harmony; Towards her our knowledge climbs, our passion gropes; In her miraculous rapture we shall dwell, Her clasp will turn to ecstasy our pain.” Savitri-314 “All contraries are aspects of God’s face.” Savitri-656 “The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. ” CWSA-23/The Synthesis of Yoga/p-11"All existence is a manifestation of God because He is the only existence and nothing can be except as either a real figuring or else a figment of that one reality. Therefore every conscious being is in part or in some way a descent of the Infinite into the apparent finiteness of name and form." CWSA-19/Essays on the Gita/p-13-14, "All existence is a manifestation of the divine Existence and that which is within us is spirit of the eternal Spirit. We have come indeed into the lower material nature and are under its influence, but we have come there from the supreme spiritual nature: this inferior imperfect status is our apparent, but that our real being." CWSA-19/Essays on the Gita/p-424, "Surely you could not believe that sadhana could be done without facing some difficulties. As your aspiration is sincere, whatever was in the subconscient standing in the way of the Divine Realisation, has come to the surface in order to be transformed. There is nothing there to make you sad or depressed — on the contrary you ought to rejoice at these occasions to make progress and never forget to lean for support and help on my love, force and blessings." The Mother/TMCW-vol-14/p-227 The Three Gunas: "The gunas affect every part of our natural being. They have indeed their strongest relative hold in the three different members of it, mind, life and body. Tamas, the principle of inertia, is strongest in material nature and in our physical being. The action of this principle is of two kinds, inertia of force and inertia of knowledge. Whatever is predominantly governed by Tamas , tends in its force to a sluggish inaction and immobility or else to a mechanical action which it does not possess, but is possessed by obscure forces which drive it in a mechanical round of energy; equally in its consciousness it turns to an inconscience or enveloped subconscience or to a reluctant, sluggish or in some way mechanical conscious action which does not possess the idea of its own energy, but is guided by an idea which seems external to it or at least concealed from its active awareness. Thus the principle of our body is in its nature inert, subconscient, incapable of anything but a mechanical and habitual self-guidance and action: though it has like everything else a principle of kinesis and a principle of equilibrium of its state and action, an inherent principle of response and a secret consciousness, the greatest portion of its rajasic motions are contributed by the life-power and all the overt consciousness by the mental being. The principle of rajas has its strongest hold on the vital nature. It is the Life within us that is the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, therefore rajas turns always to action and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an extent that many consider it the father of all action and even the originator of our being. Moreover, rajas finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; therefore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering: even its gains are precarious and limited and marred by the reaction of the effort and an aftertaste of insufficiency and transience. The principle of sattwa has its strongest hold in the mind; not so much in the lower parts of the mind which are dominated by the rajasic life-power, but mostly in the intelligence and the will of the reason. Intelligence, reason, rational will are moved by the nature of their predominant principle towards a constant effort of assimilation, assimilation by knowledge, assimilation by a power of understanding will, a constant effort towards equilibrium, some stability, rule, harmony of the conflicting elements of natural happening and experience. This satisfaction it gets in various ways and in various degrees of acquisition. The attainment of assimilation, equilibrium and harmony brings with it always a relative but more or less intense and satisfying sense of ease, happiness, mastery, security, which is other than the troubled and vehement pleasures insecurely bestowed by the satisfaction of rajasic desire and passion. Light and happiness are the characteristics of the sattwic guna . The whole nature of the embodied living mental being is determined by these three gunas ." CWSA-24/The Synthesis of Yoga/p-684-685, "The passage through sattwa is the ordinary idea of Yoga, it is the preparation and purification by the yama-niyama of Patanjali or by other means in other Yogas, e.g., saintliness in the bhakti schools, the eightfold path in Buddhism etc., etc. In our Yoga (Integral Yoga) the evolution through sattwa i s replaced by the cultivation of equanimity, samata , and by the psychic transformation." CWSA-28/Letters on Yoga-I/p-424, “…for mind is a twilight preparing for light, an ignorance seeking after knowledge, a bondage to Nature groping after freedom and mastery over Nature. It is not on mind, on its self-modifying ignorance and bondage or even on its half-light, half-mastery, half-knowledge that the next step can base itself. It must base itself on soul consciousness, consciousness of the spirit and self for so only can there be the full light, the spontaneous mastery, the intimate and real knowledge.” CWSA-28/Letters on Yoga-I/p-427, Freedom from Lower Nature: " In the lower nature each being appears as the ego, in the higher he is the individual Purusha . In other words multiplicity is part of the spiritual nature of the One. This individual soul is myself, in the creation it is a partial manifestation of me, mamaivaamsah , (The Gita-15.7) and it possesses all my powers; it is witness, giver of the sanction, upholder, knower, lord. It descends into the lower nature and thinks itself bound by action, so to enjoy the lower being: it can draw back and know itself as the passive Purusha free from all action. It can rise above the three gunas and, liberated from the bondage of action, yet possess action, even as I do myself, and by adoration of the Purushottama and union with him it can enjoy wholly its divine Nature." CWSA-19/Essays of the Gita/p- 80, "Transcending the lower nature of the three gunas and seating the soul in the immobile Purusha beyond the three gunas , we can ascend finally into the higher nature of the infinite Godhead which is not bound by the three gunas even when it acts through Nature. Reaching the inner actionlessness of the silent Purusha, naiskarmya , and leaving Prakriti to do her works, we can attain supremely beyond to the status of the divine Mastery which is able to do all works and yet be bound by none. The idea of the Purushottama, seen here as the incarnate Narayana, Krishna , is therefore the key . Without it the withdrawal from the lower nature to the Brahmic condition leads necessarily to inaction of the liberated man, his indifference to the works of the world; with it the same withdrawal becomes a step by which the works of the world are taken up in the spirit, with the nature and in the freedom of the Divine. See the silent Brahman as the goal and the world with all its activities has to be forsaken; see God, the Divine, the Purushottama as the goal, superior to action yet its inner spiritual cause and object and original will, and the world with all its activities is conquered and possessed in a divine transcendence of the world . It can become instead of a prison-house an opulent kingdom, rajyam samruddham, which we have conquered for the spiritual life by slaying the limitation of the tyrant ego and overcoming the bondage of our gaoler desires and breaking the prison of our individualistic possession and enjoyment. The liberated universalised soul becomes svarat samrat , self-ruler and emperor." CWSA-19/Essays of the Gita/p- 134-135, "First, therefore, the Teacher points out that all these ideas and feelings which trouble, perplex and baffle Arjuna, joy and sorrow, desire and sin, the mind’s turn towards governing action by the outward results of action, the human shrinking from what seems terrible and formidable in the dealings of the universal Spirit with the world, are things born of the subjection of our consciousness to a natural ignorance, the way of working of a lower nature in which the soul is involved and sees itself as a separate ego returning to the action of things upon it dual reactions of pain and pleasure, virtue and vice, right and wrong, good happening and evil fortune. These reactions create a tangled web of perplexity in which the soul is lost and bewildered by its own ignorance; it has to guide itself by partial and imperfect solutions that serve ordinarily with a stumbling sufficiency in the normal life, but fail when brought to the test of a wider seeing and a profounder experience. To understand the real sense of action and existence one must retreat behind all these appearances into the truth of the spirit; one must found self-knowledge before one can have the basis of a right world-knowledge." CWSA-19/Essays of the Gita/p-452-453, Our understanding of the First Law of the Creator: “Thou shalt not conquer except by battle with thy fellows and thy surroundings; thou shalt not even live except by battle and struggle and by absorbing into thyself other life. The first law of this world that I have made is creation and preservation by destruction. ” CWSA-19/Essays of the Gita/p-40, "He appears to us too in the universe as the universal spirit of Destruction, who seems to create only to undo his creations in the end, — “I am all-snatching Death,” aham mrityuh sarva-harah . (the Gita-10.34) And yet his Power of becoming does not cease from its workings, for the force of rebirth and new creation ever keeps pace with the force of death and destruction, — “and I am too the birth of all that shall come into being .” (The Gita-10.34) The divine Self in things is the sustaining Spirit of the present, the withdrawing Spirit of the past, the creative Spirit of the future." CWSA-19/Essays of the Gita/p-363, “Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit. Whoever turns from it in the weakness of his lower members, as did Arjuna in the beginning, — therefore was his shrinking condemned as a small and false pity, an inglorious, an un-Aryan and unheavenly feebleness of heart and impotence of spirit, klaibyam, ksudram hridaya-daurbalyam, (The Gita-2.3)— is showing not true virtue, but a want of spiritual courage to face the sterner truths of Nature and of action and existence. Man can only exceed the law of battle by discovering the greater law of his immortality. ” CSWA-19/Essays on the Gita/p-384-85, "It means exactly this (I am going back to the preceding sentence): Who can protect the one whom God has already slain? He has already been slain by God. When God has decided that someone is to be slain, nothing can protect him or keep him from being slain. And Sri Aurobindo adds: the man who slays (because it is not God who slays directly, he uses a man), the man who slays is only a circumstance, the instrument through which the thing decided by God behind the veil is accomplished materially here... These are political texts from the revolutionary period, concerning bomb attacks against the English. And then he says that the man God has protected can never be touched. However hard you try, you will never be able to slay him. But who can protect the man God has already slain? He has already been slain by God. And man is simply the instrument used by God to do here what has been done there (it has ALREADY been done there). it’s very simple." The Mother/The Mother's Agenda/18.04.1961 1 / Chapter 1. The Dejection of Arjuna The Message of this First Chapter for a Sadhak of Integral Yoga: "He (the Lord) discourages the tamasic recoil and the tendency to renunciation and enjoins the continuance of action and even of the same fierce and terrible action, but he points the disciple towards another and inner renunciation which is the real issue from his crisis and the way towards the soul’s superiority to the world-Nature and yet its calm and self-possessed action in the world. Not a physical asceticism, but an inner askesis is the teaching of the Gita. " CWSA-19/Essays of the Gita/p-55-56 “But for the sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.” CWSA-23/The Synthesis of Yoga/p-77-78 First six chapters and succeeding chapters: "Thus in the first six chapters the knowledge necessary for the distinction between (1) the immutable self (Spiritul being) (2) and the soul veiled in nature (Psychic being) was accorded an entire prominence." CWSA-19/Essays of the Gita/p-409 "The whole object of the first six chapters of the Gita is to synthetise in a large frame of Vedantic truth the two methods, ordinarily supposed to be diverse and even opposite, of the Sankhyas and the Yogins . The Sankhya is taken as the starting-point and the basis ; but it is from the beginning and with a progressively increasing emphasis permeated with the ideas and methods of Yoga and remoulded in its spirit. The practical difference, as it seems to have presented itself to the religious minds of that day, lay first in this that Sankhya proceeded by knowledge and through the Yoga of the intelligence, while Yoga proceeded by works and the transformation of the active consciousness and, secondly, — a corollary of this first distinction, — that Sankhya led to entire passivity and the renunciation of works, sannyasa , while Yoga held to be quite sufficient the inner renunciation of desire, the purification of the subjective principle which leads to action and the turning of works Godwards, towards the divine existence and towards liberation. Yet both had the same aim, (1) the transcendence of birth and of this terrestrial existence and (2) the union of the human soul with the Highest. " CWSA-19/Essays of the Gita/p-81 "The First six chapters of the Gita have been treated as a single block of teachings, its primary basis of practice and knowledge; the remaining twelve may be similarly treated as two closely connected blocks which develop the rest of the doctrine from this primary basis. The seventh to the twelfth chapters lay down a large metaphysical statement of the (1) nature of the Divine Being and (2) on that foundation closely relate and synthetise knowledge and devotion, just as the first part of the Gita related and synthetised works and knowledge. The vision of the World-Purusha intervenes in the eleventh chapter, gives a dynamic turn to this stage of the synthesis and relates it vividly to works and life (This is original Question) . Thus again all is brought powerfully back to the original question of Arjuna round which the whole exposition revolves and completes its cycle. Afterwards (From chapter-13 to 18) the Gita proceeds (1) by the differentiation of the Purusha and Prakriti to work out its ideas of the action of the gunas , (Chapter-13) (2) of the ascension beyond the gunas (Chapter-14) and (3) of the culmination of desireless works with knowledge where that coalesces with Bhakti, — knowledge, works and love made one, (Chapter-15) — and (4) it rises thence to its great finale, the supreme secret of self-surrender to the Master of Existence. (Chapter-18)" CWSA-19/Essays on the Gita-263 2 / Chapter 2. Sankhya Yoga Summary or A Brief Restatement: A Sadhaka of the Gita and Integral Yoga must always remember this Mantra , jatasyahi dhrubo mrityu dhrubam janma mritasya cha, 'For certain is death for the born, and certain is birth for the dead.' (The Gita-2.27) Its complementary line in Savitri is 'This was the day when Satyavan must die.' (Savitri-10) This memory gives the next task to a Sadhak to utilise time as a bank of accumulating Spiritual energy. Those who accumulate Soul force are considered fit for immortality. (The Gita-2.15, 4.31, 10.18, 13.13, 13.26, 14.20, 14.27). Both the Gita and integral Yoga propose to begin Yoga with purified intellect, and practice of buddhi Yoga, Yoga of intellect and arrive at the state of waking Samadhi, Sthita-pranjya , which has three characteristics in the frontal Nature. They are equality, a silent mind and a desireless state. The practice of Self-control through buddhi Yoga increases the power of concentration and increased concentration helps to increase the power of consecration. Through consecration, one unites with the Divine and the Soul force increases. " Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through (1) the discriminating reason and (2) by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha , para-prakriti ." CWSA-19/Essays of the Gita/p-355 "But Sankhya explains what modern Science leaves in obscurity, the process by which the mechanical and inconscient takes on the appearance of consciousness. It is because of the reflection of Prakriti in Purusha ; the light of consciousness of the Soul is attributed to the workings of the mechanical energy and it is thus that the Purusha , observing Nature as the witness and forgetting himself, is deluded with the idea generated in her that it is he who thinks, feels, wills, acts, while all the time the operation of thinking, feeling, willing, acting is conducted really by her and her three modes and not by himself at all. To get rid of this delusion is the first step towards the liberation of the soul from Nature and her works." CWSA-19/Essays of the Gita/p-74 The First Necessity of the Gita's Yoga: "To see all existence steadily and see it whole and not be misled by its conflicting truths, is the first necessity for the calm and complete wisdom to which the Yogin is called upon to rise. A certain absolute freedom is one aspect of the soul’s relations with Nature at one pole of our complex being; a certain absolute determinism by Nature is the opposite aspect at its opposite pole;..." CWSA-19/Essays of the Gita/p-213, "But the direct way to union lies through the firm realisation of the immutable Self, and it is the Gita’s insistence on this as a first necessity, after which alone works and devotion can acquire their whole divine meaning, that makes it possible for us to mistake its drift." CWSA-19/Essays of the Gita/p-235, "We have already seen that for this end (doing good of all creatures by Karmayoga ) self-knowledge, equality, impersonality are the first necessities , and that that is the way of reconciliation between knowledge and works, between spirituality and activity in the world, between the ever immobile quietism of the timeless self and the eternal play of the pragmatic energy of Nature." CWSA-19/Essays of the Gita/p-281, "We have now set before us three interdependent movements of our release out of the normal nature and our growth into the divine and spiritual being. “By the delusion of the dualities which arises from wish and disliking, all existences in the creation are led into bewilderment,” (The Gita-7.27) says the Gita. That is the ignorance, the egoism which fails to see and lay hold on the Divine everywhere, because it sees only the dualities of Nature and is constantly occupied with its own separate personality and its seekings and shrinkings. For escape from this circle the first necessity in our works is to get clear of the sin of the vital ego, the fire of passion, the tumult of desire of the rajasic nature, and this has to be done by the steadying sattwic impulse of the ethical being. When that is done, yesam tvantagatam papam jananam punyakarmanam , (The Gita-7.28) or rather as it is being done, for after a certain point all growth in the sattwic nature brings an increasing capacity for a high quietude, equality and transcendence, — it is necessary to rise above the dualities and to become impersonal, equal, one self with the Immutable, one self with all existences." CWSA-19/Essays of the Gita/p-282, "Our first experience of what is beyond our normal status, concealed behind the egoistic being in which we live, is still for the Gita the calm of a vast impersonal immutable self in whose equality and oneness we lose our petty egoistic personality and cast off in its tranquil purity all our narrow motives of desire and passion." CWSA-19/Essays of the Gita/p-290, "To rise out of our lower personal egoism, to enter into the impersonal and equal calm of the immutable eternal all-pervading Akshara Purusha , to aspire from that calm by a perfect self-surrender of all one’s nature and existence (Purusha Yajna) to that which is other and higher than the Akshara , is the first necessity of this Yoga . In the strength of that aspiration one can rise to the immortal Dharma . There, made one in being, consciousness and divine bliss with the greatest Uttama Purusha , made one with his supreme dynamic nature-force, sva Prakritih , the liberated spirit can know infinitely, love illimitably, act unfalteringly in the authentic power of a highest immortality and a perfect freedom. The rest of the Gita (from chapters 13 to 18) is written to throw a fuller light on this immortal Dharma ." CWSA-19/Essays of the Gita/p-406, "The first requisite is to shake the wings of the soul free from desire and passion and troubling emotion and all this perturbed and distorting atmosphere of human mind and arrive into an ether of dispassionate equality, a heaven of impersonal calm, an egoless feeling and vision of things. For only in that lucid upper air, reaches free from all storm and cloud, can self-knowledge come and the law of the world and the truth of Nature be seen steadily and with an embracing eye and in an undisturbed and all-comprehending and all-penetrating light. Behind this little personality which is a helpless instrument, a passive or vainly resistant puppet of Nature and a form figured in her creations, there is an impersonal self one in all which sees and knows all things; there is an equal, impartial, universal presence and support of creation, a witnessing consciousness that suffers Nature to work out the becoming of things in their own type, svabhava, but does not involve and lose itself in the action she initiates. To draw back from the ego and the troubled personality into this calm, equal, eternal, universal, impersonal Self is the first step towards a seeing action in Yoga done in conscious union with the divine Being and the infallible Will that, however obscure now to us, manifests itself in the universe." CWSA-19/Essays of the Gita/p-453, “This is the solution, this the salvation, this the perfection that I offer to all those who can listen to a divine voice within them and are capable of this faith and knowledge. But to climb to this pre-eminent condition the first necessity , the original radical step is to turn away from all that belongs to your lower Nature and fix yourself by concentration of the will and intelligence on that which is higher than either will or intelligence, higher than mind and heart and sense and body. And first of all you must turn to your own eternal and immutable self, impersonal and the same in all creatures. So long as you live in ego and mental personality, you will always spin endlessly in the same rounds and there can be no real issue. Turn your will inward beyond the heart and its desires and the sense and its attractions; lift it upward beyond the mind and its associations and attachments and its bounded wish and thought and impulse. Arrive at something within you that is eternal, ever unchanged, calm, unperturbed, equal, impartial to all things and persons and happenings , not affected by any action, not altered by the figures of Nature. Be that, be the eternal self, be the Brahman. If you can become that by a permanent spiritual experience , you will have an assured basis on which you can stand delivered from the limitations of your mind-created personality, secure against any fall from peace and knowledge, free from ego." CWSA-19/Essays of the Gita/p-581-582, (This passage speaks about the security against Spiritual fall .) “ The first necessity is some fundamental poise of the soul both in its essential and its natural being regarding and meeting the things, impacts and workings of Nature. This poise we shall arrive at by growing into a perfect equality, samata . The self, spirit or Brahman is one in all and therefore one to all; it is, as is said in the Gita which has developed fully this idea of equality and indicated its experience on at least one side of equality, the equal Brahman , samam brahma; (The Gita-5.19) the Gita even goes so far in one passage as to identify equality and yoga, samatvam yoga ucyate. (The Gita-2.48) That is to say, equality is the sign of unity with the Brahman, of becoming Brahman , of growing into an undisturbed spiritual poise of being in the Infinite. Its importance can hardly be exaggerated; for it is the sign of our having passed beyond the egoistic determinations of our nature, of our having conquered our enslaved response to the dualities, of our having transcended the shifting turmoil of the gunas , of our having entered into the calm and peace of liberation. Equality is a term of consciousness which brings into the whole of our being and nature the eternal tranquillity of the Infinite. Moreover, it is the condition of a securely and perfectly divine action; the security and largeness of the cosmic action of the Infinite is based upon and never breaks down or forfeits its eternal tranquillity. That too must be the character of the perfect spiritual action; to be equal and one to all things in spirit, understanding, mind, heart and natural consciousness, — even in the most physical consciousness, — and to make all their workings, whatever their outward adaptation to the thing to be done, always and imminuably full of the divine equality and calm must be its inmost principle. That may be said to be the passive or basic, the fundamental and receptive side of equality, but there is also an active and possessive side , an equal bliss which can only come when the peace of equality is founded and which is the beatific flower of its fullness.” CWSA-24/The Synthesis of Yoga/p-692-693, Enlightened Man's Approach towards Fear: " On this path, no effort is lost, no obstacle prevails; even a little of this dharma delivers from the great fear, swalpamapyasya dharmasya trayate mahatobhayat. " (The Gita-2.40) “But even before we can attain or are firmly seated in that universal vision, we have by all the means in our power to insist on this receptive and active equality and calm . Even something of it, alpam api asya dharmasya, (The Gita-2.40) is a great step towards perfection; a first firmness in it is the beginning of liberated perfection; its completeness is the perfect assurance of a rapid progress in all the other members of perfection. For without it (equality) we can have no solid basis; and by the pronounced lack of it we shall be constantly falling back to the lower status of desire, ego, duality, ignorance.” CWSA-24/The Synthesis of Yoga/p-724, " I have declared to you the poise of a self-liberating intelligence in Sankhya , says the divine Teacher to Arjuna. I will now declare to you another poise in Yoga. You are shrinking from the results of your works, you desire other results and turn from your right path in life because it does not lead you to them. But this idea of works and their result, desire of result as the motive, the work as a means for the satisfaction of desire, is the bondage of the ignorant who know not what works are, nor their true source, nor their real operation, nor their high utility. My Yoga will free you from all bondage of the soul to its works, karma-bandham prahasyasi . (The Gita-2.39) You are afraid of many things, afraid of sin, afraid of suffering, afraid of hell and punishment, afraid of God, afraid of this world, afraid of the hereafter, afraid of yourself. What is it that you are not afraid of at this moment, you the Aryan fighter, the world’s chief hero? But this is the great fear which besieges humanity, its fear of sin and suffering now and hereafter, its fear in a world of whose true nature it is ignorant, of a God whose true being also it has not seen and whose cosmic purpose it does not understand. My Yoga will deliver you from the great fear and even a little of it will bring deliverance. (The Gita-2.40) When you have once set out on this path, you will find that no step is lost; every least movement will be a gain; you will find there no obstacle that can baulk (unwilling and reluctant) you of your advance. A bold and absolute promise and one to which the fearful and hesitating mind beset and stumbling in all its paths cannot easily lend an assured trust; nor is the large and full truth of it apparent unless with these first words of the message of the Gita we read also the last , “Abandon all laws of conduct and take refuge in Me alone; I will deliver you from all sin and evil; do not grieve.” (The Gita-18.66)" CWSA-19/Essays of the Gita/p- 94-95, "From the first words there comes the suggestion that the hidden truth behind these terrifying forms is a reassuring, a heartening and delightful truth. There is something that makes the heart of the world to rejoice and take pleasure in the name and nearness of the Divine. It is the profound sense of that which makes us see in the dark face of Kali the face of the Mother and to perceive even in the midst of destruction the protecting arms of the Friend of creatures , in the midst of evil the presence of a pure unalterable Benignity and in the midst of death the Master of Immortality. From the terror of the King of the divine action the Rakshasas, the fierce giant powers of darkness, flee destroyed, defeated and overpowered. But the Siddhas, but the complete and perfect who know and sing the names of the Immortal and live in the truth of his being, bow down before every form of Him and know what every form enshrines and signifies. Nothing has real need to fear except that which is to be destroyed, the evil, the ignorance, the veilers in Night, the Rakshasa powers. All the movement and action of Rudra the Terrible is towards perfection and divine light and completeness." CWSA-19/Essays of the Gita/p- 389-390, Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death . It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." CWSA-19/Essays of the Gita/p-61, "Our physical death is also a pralaya, — the Gita will presently use the word in the sense of this death, pralayam yati deha-bhrut , “the soul bearing the body comes to a pralaya ,” (The Gita-14.14) to a disintegration of that form of matter with which its ignorance identified its being and which now dissolves into the natural elements. But the soul itself persists and after an interval resumes in a new body formed from those elements its round of births in the cycle, just as after the interval of pause and cessation the universal Being resumes his endless round of the cyclic aeons. This immortality in the rounds of Time is common to all embodied spirits." CWSA-19/Essays of the Gita/p- 421-422, "Samadhi or Yogic trance retires to increasing depths according as it draws farther and farther away from the normal or waking state and enters into degrees of consciousness less and less communicable to the waking mind, less and less ready to receive a summons from the waking world. Beyond a certain point the trance becomes complete and it is then almost or quite impossible to awaken or call back the soul that has receded into them; it can only come back by its own will or at most by a violent shock of physical appeal dangerous to the system owing to the abrupt upheaval of return. There are said to be supreme states of trance in which the soul persisting for too long a time cannot return; for it loses its hold on the cord which binds it to the consciousness of life, and the body is left, maintained indeed in its set position, not dead by dissolution, but incapable of recovering the ensouled life which had inhabited it. Finally, the Yogin acquires at a certain stage of development the power of abandoning his body definitively without the ordinary phenomena of death, by an act of will, (Iccha Mrityu) or by a process of withdrawing the pranic life-force through the gate of the upward life-current (udana), opening for it a way through the mystic brahmarandhra in the head. By departure from life in the state of Samadhi he attains directly to that higher status of being to which he aspires." CWSA-23/The Synthesis of Yoga/p-520-521, The creed of Aryan Fighter: "It is the creed of the Aryan fighter. “Know God,” it says, “know thyself, help man; protect the Right, do without fear or weakness or faltering thy work of battle in the world. Thou art the eternal and imperishable Spirit, thy soul is here on its upward path to immortality; life and death are nothing, sorrow and wounds and suffering are nothing, for these things have to be conquered and overcome. Look not at thy own pleasure and gain and profit, but above and around, above at the shining summits to which thou climbest, around at this world of battle and trial in which good and evil, progress and retrogression are locked in stern conflict. Men call to thee, their strong man, their hero for help; help then, fight. Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” CWSA-19/Essays of the Gita/p- 66-67 Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command ; “so thou shalt not incur sin.” (The Gita-2.38).....Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” CWSA-19/Essays of the Gita/p-66-67, “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here (in Integral Yoga) a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one… It is not that love for all is not part of the sadhana, but it has not to translate itself at once into a mixing with all — it can only express itself in a general and when need be dynamic universal goodwill, but for the rest it must find vent in this labour of bringing down the higher consciousness with all its effect for the earth. As for accepting the working of the Divine in all things that is necessary here too in the sense of seeing it even behind our struggles and difficulties, but not accepting the nature of man and the world as it is — our aim is to move towards a more divine working which will replace what now is by a greater and happier manifestation. That too is a labour of divine Love .” Sri Aurobindo/CWSA-35/Letters on Himself and the Ashram/p-812-813, "Moreover not only a faith in the fundamental principle, ideas, way of the Yoga is needed, but a day to day working faith in the power in us to achieve, in the steps we have taken on the way, in the spiritual experiences that come to us, in the intuitions, the guiding movements of will and impulsion, the moved intensities of the heart and aspirations and fulfilments of the life that are the aids, the circumstances and the stages of the enlarging of the nature and the stimuli or the steps of the soul’s evolution. At the same time it has always to be remembered that we are moving from imperfection and ignorance towards light and perfection, and the faith in us must be free from attachment to the forms of our endeavour and the successive stages of our realisation. There is not only much that will be strongly raised in us in order to be cast out and rejected, a battle between the powers of ignorance and the lower nature and the higher powers that have to replace them, but experiences, states of thought and feeling, forms of realisation that are helpful and have to be accepted on the way and may seem to us for the time to be spiritual finalities, are found afterwards to be steps of transition, have to be exceeded and the working faith that supported them withdrawn in favour of other and greater things or of more full and comprehensive realisations and experiences, which replace them or into which they are taken up in a completing transformation. There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite. His progress is an ascent from level to level and each new height brings in other vistas and revelations of the much that has still to be done, bhuri kartvam , till the divine Shakti has at last taken up all his endeavour and he has only to assent and participate gladly by a consenting oneness in her luminous workings. That which will support him through these changes, struggles, transformations which might otherwise dishearten and baffle, — for the intellect and life and emotion always grasp too much at things, fasten on premature certitudes and are apt to be afflicted and unwilling when forced to abandon that on which they rested, — is a firm faith in the Shakti that is at work and reliance on the guidance of the Master of the Yoga whose wisdom is not in haste and whose steps through all the perplexities of the mind are assured and just and sound, because they are founded on a perfectly comprehending transaction with the necessities of our nature. " CWSA-24/The Synthesis of Yoga/p-775-776, "The Yoga of perfection necessary to this change has, so far as we have been considering it, consisted in a preparatory purification of the mental, vital and physical nature, a liberation from the knots of the lower Prakriti, a consequent replacement of the egoistic state always subject to the ignorant and troubled action of the desire soul by a large and luminous static equality which quiets the reason, the emotional mind, the life mind and the physical nature and brings into us the peace and freedom of the spirit, and a dynamical substitution of the action of the supreme and universal divine Shakti under the control of the Ishwara for that of the lower Prakriti, — an action whose complete operation must be preceded by the perfection of the natural instruments. And all these things together, though not as yet the whole Yoga, constitute already a much greater than the present normal consciousness, spiritual in its basis and moved by a greater light, power and bliss, and it might be easy to rest satisfied with so much accomplished and think that all has been done that was needed for the divine conversion. " CWSA-24/The Synthesis of Yoga/p-784, “There must come upon us in the change at once a reversal and rejection of our present way of existence and a fulfilment of its inner trend and tendency.” CWSA-22/The Life Divine/p-1012, "At first the mind takes all that comes from beyond it without distinction as the sufficient spiritual illumination and accepts even initial states and first enlightenments as a finality, but afterwards it finds that to rest here would be to rest in a partial realisation and that one has to go on heightening and enlarging till at least there is reached a certain completeness of divine breadth and stature." CWSA-24/The Synthesis of Yoga/p-813, “Moreover, the descent may be enough to liberate, but not to perfect, or it may be enough to make a great change in the inner being, while the outer remains an imperfect instrument, clumsy, sick or unexpressive. Finally, the transformation effected by the sadhana cannot be complete unless it is a supramentalisation of the being. Psychisation is not enough, it is only a beginning ; spiritualisation and the descent of the higher consciousness is not enough, it is only a middle term ; the ultimate achievement needs the action of the supramental Consciousness and Force. Something less than that may very well be considered enough by the individual, but it is not enough for the earth-consciousness to take the definitive stride forward it must take at one time or another.” CWSA-29//Letters on Yoga-II/p-399, “The vairagya of one who has tasted the world’s gifts or prizes but found them insufficient or, finally, tasteless and turns away towards a higher and more beautiful ideal or the vairagya of one who has done his part in life’s battles but seen that something greater is demanded of the soul, is perfectly helpful and a good gate to the Yoga. Also the sattwic vairagya which has learned what life is and turns to what is above and behind life. By the ascetic vairagya I mean that which denies life and world altogether and wants to disappear into the Indefinite and I object to it for those who come to this Yoga because it is incompatible with my aim which is to bring the Divine into life. But if one is satisfied with life as it is, then there is no reason to seek to bring the Divine into life, — so vairagya in the sense of dissatisfaction with life as it is is perfectly admissible and even in a certain sense indispensable for my Yoga. ” CWSA-29/Letters on Yoga-II-389, "I am continuing my reading of the Veda. I had to stop for some days because of a sore throat. But anyway, I’m starting again...The Vedas, after all, were written by people who remembered a radical experience , which must have taken place on earth at a given moment, as an example of what was to come. (This always happens in the yoga: a first radical experience comes like a herald of the future realization.) So in the terrestrial yoga – in the yoga of the earth, of the planet earth – there was a moment when it came; they who are called the forefathers must have created, through their effort and their yoga, at least an image of the supramental realization. And those who wrote the Vedas, who composed all these hymns, remembered or kept the tradition of that experience . And oh, mon petit, it had the same effect on me as when I read the ‘Yoga of Self-Perfection’ in The Synthesis of Yoga (Mother catches her breath): there is such a gulf between what we are, what life on earth and human consciousness now are, even among the most enlightened, the most advanced, and THAT! ..." The Mother's Agenda/April 7, 1961 (Here the Mother confirms that The Synthesis of Yoga is a book descended from the Supramental world, and by concentrating on this book one will be automatically dragged towards THAT plane.) Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi . The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires , their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high-poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly ; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." CWSA-19/Essays of the Gita/p-101-102, "For the mind is really a reflector and a medium and none of its activities originate in themselves, none exist per se. Ordinarily, the mind reflects the status of mortal nature and the activities of the Force which works under the conditions of the material universe. But if it becomes clear, passive, pure by the renunciation of these activities and of the characteristic ideas and outlook of mental nature, then as in a clear mirror or like the sky in clear water which is without ripple and unruffled by winds, the divine is reflected. The mind still does not entirely possess the divine or become divine, but is possessed by it or by a luminous reflection of it so long as it remains in this pure passivity. If it becomes active, it falls back into the disturbance of the mortal nature and reflects that and no longer the divine. For this reason an absolute quietism and a cessation first of all outer action and then of all inner movement is the ideal ordinarily proposed; here too, for the follower of the path of knowledge, there must be a sort of waking Samadhi . Whatever action is unavoidable, must be a purely superficial working of the organs of perception and motor action in which the quiescent mind takes eventually no part and from which it seeks no result or profit....But this is insufficient for the integral Yoga . There must be a positive transformation and not merely a negative quiescence of the waking mentality. The transformation is possible because, although the divine planes are above the mental consciousness and to enter actually into them we have ordinarily to lose the mental in Samadhi , yet there are in the mental being divine planes superior to our normal mentality which reproduce the conditions of the divine plane proper , although modified by the conditions, dominant here, of mentality. All that belongs to the experience of the divine plane can there be seized, but in the mental way and in a mental form. To these planes of divine mentality it is possible for the developed human being to arise in the waking state; or it is possible for him to derive from them a stream of influences and experiences which shall eventually open to them and transform into their nature his whole waking existence. These higher mental states are the immediate sources, the large actual instruments, the inner stations of his perfection." CWSA-23/The Synthesis of Yoga/p-397-398, Winds carry away a ship: "For evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards a discursive action of the perceptions and the will in the triple play of Prakriti, or it may take its upward and inward orientation towards a settled peace and equality in the calm and immutable purity of the conscious silent soul no longer subject to the distractions of Nature. In the former alternative the subjective being is at the mercy of the objects of sense, it lives in the outward contact of things. That life is the life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward movement towards the seizure of these objects and their enjoyment, and they carry away the sense-mind, “as the winds carry away a ship upon the sea”; (The Gita-2.67) the mind subjected to the emotions, passions, longings, impulsions awakened by this outward movement of the senses carries away similarly the intelligent will, which loses therefore its power of calm discrim- ination and mastery. Subjection of the soul to the confused play of the three gunas of Prakriti in their eternal entangled twining and wrestling, ignorance, a false, sensuous, objective life of the soul, enslavement to grief and wrath and attachment and pas- sion, are the results of the downward trend of the buddhi, — the troubled life of the ordinary, unenlightened, undisciplined man. Those who like the Vedavadins make sense-enjoyment the object of action and its fulfilment the highest aim of the soul, are misleading guides. The inner subjective self-delight independent of objects is our true aim and the high and wide poise of our peace and liberation." CWSA-19/Essays of the Gita/p-98-99, "The ego turn, the separative turn of the being, is the fulcrum of the whole embarrassed labour of the ignorance and the bondage. So long as one is not free from the ego sense, there can be no real freedom. The seat of the ego is said to be in the buddhi; it is an ignorance of the discriminating mind and reason which discriminate wrongly and take the individuation of mind, life and body for a truth of separative existence and are turned away from the greater reconciling truth of the oneness of all existence. At any rate in man it is the ego idea which chiefly supports the falsehood of a separative existence; to get rid of this idea, to dwell on the opposite idea of unity, of the one self, the one spirit, the one being of nature is therefore an effective remedy; but it is not by itself absolutely effective. For the ego, though it supports itself by this ego idea, aham- buddhi, finds its most powerful means for a certain obstinacy or passion of persistence in the normal action of the sense-mind, the prana and the body. To cast out of us the ego idea is not entirely possible or not entirely effective until these instruments have undergone purification; for, their action being persistently egoistic and separative, the buddhi is carried away by them, — as a boat by winds on the sea, says the Gita , (The Gita-2.67)— the knowledge in the intelligence is being constantly obscured or lost temporarily and has to be restored again, a very labour of Sisyphus. But if the lower instruments have been purified of egoistic desire, wish, will, egoistic passion, egoistic emotion and the buddhi itself of egoistic idea and preference, then the knowledge of the spiritual truth of oneness can find a firm foundation. Till then, the ego takes all sorts of subtle forms and we imagine ourselves to be free from it, when we are really acting as its instruments and all we have attained is a certain intellectual poise which is not the true spiritual liberation. Moreover, to throw away the active sense of ego is not enough; that may merely bring an inactive state of the mentality, a certain passive inert quietude of separate being may take the place of the kinetic egoism, which is also not the true liberation. The ego sense must be replaced by a oneness with the transcendental Divine and with universal being. " CWSA-24/The Synthesis of Yoga/p-676-677 Equality, samata : "Fixed in Yoga do thy actions, having abandoned attachment, having become equal in failure and success; for it is equality that is meant by Yoga, samatwam yoga uchyate. " The Gita-2.48, "The very first necessity for spiritual perfection is a perfect equality. Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire, — for if there is not this likeness, this oneness of the law of the being, unity between that transcending and universal and this individual spirit is not possible. The supreme divine nature is founded on equality. This affirmation is true of it whether we look on the Supreme Being as a pure silent Self and Spirit or as the divine Master of cosmic existence. The pure Self is equal, unmoved, the witness in an impartial peace of all the happenings and relations of cosmic existence. While it is not averse to them, — aversion is not equality, nor, if that were the attitude of the Self to cosmic existence, could the universe come at all into being or proceed upon its cycles, — a detachment, the calm of an equal regard, a superiority to the reactions which trouble and are the disabling weakness of the soul involved in outward nature, are the very substance of the silent Infinite’s purity and the condition of its impartial assent and support to the many-sided movement of the universe. But in that power too of the Supreme which governs and develops these motions, the same equality is a basic condition." CWSA-24/The Synthesis of Yoga/p-698, "But even a human perfection cannot dispense with equality as one of its chief elements and even its essential atmosphere. The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man’s urge of self-perfection is to be, in the ancient language, svarat and samrat , self-ruler and king. But to be self-ruler is not possible for him if he is subject to the attack of the lower nature, to the turbulence of grief and joy, to the violent touches of pleasure and pain, to the tumult of his emotions and passions, to the bondage of his personal likings and dislikings, to the strong chains of desire and attachment, to the narrowness of a personal and emotionally preferential judgment and opinion, to all the hundred touches of his egoism and its pursuing stamp on his thought, feeling and action. All these things are the slavery to the lower self which the greater “I” in man must put under his feet if he is to be king of his own nature. To surmount them is the condition of self-rule; but of that surmounting again equality is the condition and the essence of the movement. To be quite free from all these things, — if possible, or at least to be master of and superior to them, — is equality. Farther, one who is not self-ruler, cannot be master of his surroundings. The knowledge, the will, the harmony which is necessary for this outward mastery, can come only as a crown of the inward conquest. It belongs to the self-possessing soul and mind which follows with a disinterested equality the Truth, the Right, the universal Largeness to which alone this mastery is possible, — following always the great ideal they present to our imperfection while it understands and makes a full allowance too for all that seems to conflict with them and stand in the way of their manifestation. This rule is true even on the levels of our actual human mentality, where we can only get a limited perfection. But the ideal of Yoga takes up this aim of Swarajya and Samrajya and puts it on the larger spiritual basis. There it gets its full power, opens to the diviner degrees of the spirit; for it is by oneness with the Infinite, by a spiritual power acting upon finite things, that some highest integral perfection of our being and nature finds its own native foundation." CWSA-24/The Synthesis of Yoga/p-701-702 "A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom. We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit. Desire is the impurity of the Prana, the life-principle, and its chain of bondage. A free Prana means a content and satisfied life-soul which fronts the contact of outward things without desire and receives them with an equal response; delivered, uplifted above the servile duality of liking and disliking, indifferent to the urgings of pleasure and pain, not excited by the pleasant, not troubled and overpowered by the unpleasant, not clinging with attachment to the touches it prefers or violently repelling those for which it has an aversion, it will be opened to a greater system of values of experience. All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart in touch with or changed by the light and calm joy of the spirit. Thus quieted, mastered by the spirit and no longer trying to impose its own mastery on the deeper and finer soul in us, this life-soul will be itself spiritualised and work as a clear and noble instrument of the diviner dealings of the spirit with things. There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation. The function of the Prana is enjoyment, but the real enjoyment of existence is an inward spiritual Ananda, not partial and troubled like that of our vital, emotional or mental pleasure, degraded as they are now by the predominance of the physical mind, but universal, profound, a massed concentration of spiritual bliss possessed in a calm ecstasy of self and all existence. Possession is its function, by possession comes the soul’s enjoyment of things, but this is the real possession, a thing large and inward, not dependent on the outward seizing which makes us subject to what we seize. All outward possession and enjoyment will be only an occasion of a satisfied and equal play of the spiritual Ananda with the forms and phenomena of its own world-being. The egoistic possession, the making things our own in the sense of the ego’s claim on God and beings and the world, parigraha, (The Gita-6.10) must be renounced in order that this greater thing, this large, universal and perfect life, may come. Tyaktena bhunjıthah, (Isha Upanishad-1) by renouncing the egoistic sense of desire and possession, the soul enjoys divinely its self and the universe." CWSA-24/The Synthesis of Yoga/p-702-703, "The first business of the sadhaka is to see whether he has the perfect equality, how far he has gone in this direction or else where is the flaw, and to exercise steadily his will on his nature or invite the will of the Purusha to get rid of the defect and its causes. There are four things that he must have; first, equality in the most concrete practical sense of the word, samata , freedom from mental, vital, physical preferences, an even acceptance of all God’s workings within and around him; secondly, a firm peace and absence of all disturbance and trouble, santi ; thirdly, a positive inner spiritual happiness and spiritual ease of the nat- ural being which nothing can lessen, sukham ; fourthly, a clear joy and laughter of the soul embracing life and existence. To be equal is to be infinite and universal, not to limit oneself, not to bind oneself down to this or that form of the mind and life and its partial preferences and desires. But since man in his present normal nature lives by his mental and vital formations, not in the freedom of his spirit, attachment to them and the desires and preferences they involve is also his normal condition. To accept them is at first inevitable, to get beyond them exceedingly difficult and not, perhaps, altogether possible so long as we are compelled to use the mind as the chief instrument of our action. The first necessity therefore is to take at least the sting out of them, to deprive them, even when they persist, of their greater insistence, their present egoism, their more violent claim on our nature." CWSA-24/The Synthesis of Yoga/p-721-722 The Highest Objective of a Sankhya Sadhak: "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth-bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled . For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." CWSA-19/Essays of the Gita/p-103-104, "A new consciousness is at work upon earth to prepare the coming of the superhuman being...Open yourselves to this consciousness if you aspire to serve the Divine Work... To come into contact with this new consciousness, the essential condition is no longer to have any desires and to be wholly sincere.” The Mother/The Mother’s Agenda-9th April 1969, "All animal perceptions, sensibilities, activities are ruled by nervous and vital instincts, cravings, needs, satisfactions, of which the nexus is the life-impulse and vital desire. Man too is bound, but less bound, to this automatism of the vital nature. Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire . In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman ; he is on his upward march towards the Divine." CWSA-23/The Synthesis of Yoga/p-80 2 / Chapter 2. Sankhya Yoga The First Necessity of an integral Sadhaka: "Our first step in this path of knowledge , having once determined in our intellect that what seems is not the Truth, that the self is not the body or life or mind, since these are only its forms, must be to set right our mind in its practical relation with the life and the body so that it may arrive at its own right relation with the Self. This it is easiest to do by a device with which we are already familiar, since it played a great part in our view of the Yoga of Works; it is to create a separation between the Prakriti and the Purusha. The Purusha , the soul that knows and commands has got himself involved in the workings of his executive conscious force, so that he mistakes this physical working of it which we call the body for himself; he forgets his own nature as the soul that knows and commands; he believes his mind and soul to be subject to the law and working of the body; he forgets that he is so much else besides that is greater than the physical form; he forgets that the mind is really greater than Matter and ought not to submit to its obscurations, reactions, habit of inertia, habit of incapacity; he forgets that he is more even than the mind, a Power which can raise the mental being above itself; that he is the Master, the Transcendent and it is not fit the Master should be enslaved to his own workings, the Transcendent imprisoned in a form which exists only as a trifle in its own being. All this forgetfulness has to be cured by the Purusha remembering his own true nature and first by his remembering that the body is only a working and only one working of Prakriti. " CWSA-23/The Synthesis of Yoga/p-343, " The first necessity of preparation is the purifying of all the members of our being; especially, for the path of knowledge, the purification of the understanding, the key that shall open the door of Truth ; and a purified understanding is hardly possible without the purification of the other members. An unpurified heart, an unpurified sense, an unpurified life confuse the understanding, disturb its data, distort its conclusions, darken its seeing, misapply its knowledge; an unpurified physical system clogs or chokes up its action. There must be an integral purity. Here also there is an interdependence; for the purification of each member of our being profits by the clarifying of every other, the progressive tranquillisation of the emotional heart helping for instance the purification of the understanding while equally a purified understanding imposes calm and light on the turbid and darkened workings of the yet impure emotions. It may even be said that while each member of our being has its own proper principles of purification, yet it is the purified understanding that in man is the most potent cleanser of his turbid and disordered being and most sovereignly imposes their right working on his other members. Knowledge, says the Gita, is the sovereign purity; light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. Love, for example, is the purifier of the heart and by reducing all our emotions into terms of divine love the heart is perfected and fulfilled; yet love itself needs to be clarified by divine knowledge. The heart’s love of God may be blind, narrow and ignorant and lead to fanaticism and obscurantism; it may, even when otherwise pure, limit our perfection by refusing to see Him except in a limited personality and by recoiling from the true and infinite vision. The heart’s love of man may equally lead to distortions and exaggerations in feeling, action and knowledge which have to be corrected and prevented by the purification of the understanding.” CWSA-23/The Synthesis of Yoga/p-309 "What Science does for our knowledge of the material world, replacing first appearances and uses by the hidden truths and as yet occult powers of its great natural forces and in our own minds beliefs and opinions by verified experience and a profounder understanding, Yoga does for the higher planes and worlds and possibilities of our being which are aimed at by the religions. Therefore all this mass of graded experience existing behind closed doors to which the consciousness of man may find, if it wills, the key, falls within the province of a comprehensive Yoga of knowledge, which need not be confined to the seeking after the Absolute alone or the knowledge of the Divine in itself or of the Divine only in its isolated relations with the individual human soul. It is true that the consciousness of the Absolute is the highest reach of the Yoga of knowledge and that the possession of the Divine is its first, greatest and most ardent object and that to neglect it for an inferior knowledge is to afflict our Yoga with inferiority or even frivolity and to miss or fall away from its characteristic object; but, the Divine in itself being known, the Yoga of knowledge may well embrace also the knowledge of the Divine in its relations with ourselves and the world on the different planes of our existence. To rise to the pure Self being steadfastly held to as the summit of our subjective self-uplifting, we may from that height possess our lower selves even to the physical and the workings of Nature which belong to them." CWSA-23/The Synthesis of Yoga/p-4 60-461, Spiritualised Intelligence and Buddhi Yoga are passages for direct contact with Supermind: “But still this line of development too is necessary, because there must be a bridge between the spirit and the intellectual reason: the light of a spiritual or at least a spiritualised intelligence is necessary for the fullness of our total inner evolution, and without it, if another deeper guidance is lacking, the inner movement may be erratic and undisciplined, turbid and mixed with unspiritual elements or one-sided or incomplete in its catholicity. For the transformation of the Ignorance into the integral Knowledge the growth in us of a spiritual intelligence ready to receive a higher light and canalise it for all the parts of our nature is an intermediate necessity of great importance .” CWSA-22/The Life Divine-913, "The test that we have done this is the presence of an undisturbed calm in the mind and spirit. The sadhaka must be on the watch as the witnessing and willing Purusha behind or, better, as soon as he can manage it, above the mind, and repel even the least indices or incidence of trouble, anxiety, grief, revolt, disturbance in his mind. If these things come, he must at once detect their source, the defect which they indicate, the fault of egoistic claim, vital desire, emotion or idea from which they start and this he must discourage by his will, his spiritualised intelligence , his soul unity with the Master of his being. On no account must he admit any excuse for them, however natural, righteous in seeming or plausible, or any inner or outer justification. If it is the prana which is troubled and clamorous, he must separate himself from the troubled prana, keep seated his higher nature in the buddhi and by the buddhi school and reject the claim of the desire-soul in him; and so too if it is the heart of emotion that makes the clamour and the disturbance. If on the other hand it is the will and intelligence itself that is at fault, then the trouble is more difficult to command, because then his chief aid and instrument becomes an accomplice of the revolt against the divine Will and the old sins of the lower members take advantage of this sanction to raise their diminished heads. Therefore there must be a constant insistence on one main idea, the self-surrender to the Master of our being, God within us and in the world, the supreme Self, the universal Spirit. The buddhi dwelling always in this master idea (self-surrender) must discourage all its own lesser insistences and preferences and teach the whole being that the ego whether it puts forth its claim through the reason, the personal will, the heart or the desire-soul in the prana , has no just claim of any kind and all grief, revolt, impatience, trouble is a violence against the Master of the being .... This complete self-surrender must be the chief mainstay of the sadhaka because it is the only way, apart from complete quiescence and indifference to all action, — and that has to be avoided , — by which the absolute calm and peace can come . The persistence of trouble, asanti , the length of time taken for this purification and perfection, itself must not be allowed to become a reason for discouragement and impatience. It comes because there is still something in the nature which responds to it, and the recurrence of trouble serves to bring out the presence of the defect , put the sadhaka upon his guard and bring about a more enlightened and consistent action of the will to get rid of it. When the trouble is too strong to be kept out, it must be allowed to pass and its return discouraged by a greater vigilance and insistence of the spiritualised buddhi . Thus persisting, it will be found that these things lose their force more and more, become more and more external and brief in their recurrence, until finally calm becomes the law of the being . This rule persists so long as the mental buddhi is the chief instrument ; but when the supramental light takes possession of mind and heart, then there can be no trouble, grief or disturbance; for that brings with it a spiritual nature of illumined strength in which these things can have no place. There the only vibrations and emotions are those which belong to the anandamaya nature of divine unity.” CWSA-24/The Synthesis of Yoga/p-722-724, “Buddhiyoga is fulfilled by karmayoga ; the Yoga of the self-liberating intelligent will finds its full meaning by the Yoga of desireless works . Thus the Gita founds its teaching of the necessity of desireless works, niskama karma , and unites the subjective practice of the Sankhyas — rejecting their merely physical rule — with the practice of Yoga.” CWSA-19/Essays on the Gita/p-109, "Works are far inferior to Yoga of the intelligence , Buddhiyoga, O Dhananjaya ; desire rather refuge in the intelligence; poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities. One whose intelligence has attained to unity, casts away –even here in this world of dualities –both good doing and evil doing. Therefore strive to be in Yoga; Yoga is skill in works. The sages who have united their reason and will with the Divine renounce the fruit which action yields and, liberated from the bondage of birth, they reach the status beyond misery. When thy intelligence shall cross beyond the whirl of delusion, then shalt thou become indifferent to Scripture heard or that which thou hast yet to hear. When thy intelligence which is bewildered by the Sruti, shall stand unmoving and stable in Samadhi, then shalt thou attain to Yoga." The Gita-2.49-53, "I am the birth of everything and from Me all proceeds into development of action and movement; understanding thus, the wise adore Me in rapt emotion. Their consciousness full of Me, their life wholly given up to Me, illumining each other, mutually talking about Me, they are ever contented and joyful. To these who are thus in a constant union with Me, and adore Me with an intense delight of love, I give the Yoga of understanding, Buddhiyoga , by which they come to Me. Out of compassion for them, I, lodged in their self, lift the blazing lamp of knowledge and destroy the darkness which is born of the ignorance. (This destruction of darkness hinted in the Gita is identified as Supramental action through buddhi Yoga. )" The Gita-10.8-11, It appears from Sri Aurobindo’s following writings that those whose intellect is Spiritualised or those who have practiced Buddhi Yoga of the Gita can draw direct benefit from Supramental energy, that is now active in earth’s atmosphere, “All that [ideas such as “everything will soon be spiritualised”] is absurd. The descent of the supramental means only that the Power will be there in the earth consciousness as a living force just as the thinking mental and the higher mental are already there. But an animal cannot take advantage of the presence of the thinking mental Power or an undeveloped man of the presence of the higher mental Power — so too everybody will not be able to take advantage of the presence of the supramental Power. I have also often enough said that it will be at first for the few, not for the whole earth, — only there will be a growing influence of it on the earth life.” CWSA-28/Letters on Yoga/p-290, "As for the conquest of death, it is only one of the sequelae of supramentalisation — and I am not aware that I have forsworn my views about the supramental descent. But I never said or thought that the supramental descent would automatically make everybody immortal. The supramental descent can only make the best conditions for anybody who can open to it then or thereafter attaining to the supramental consciousness and its consequences. But it would not dispense with the necessity of sadhana . If it did, the logical consequence would be that the whole earth, men, dogs and worms, would suddenly wake up to find themselves supramental. There would be no need of an Asram or of Yoga. " CWSA-28/Letters on Yoga-I/p-312-313, “The supramental man on the contrary will think more with the universal mind or even may rise above it, and his individuality will rather be a vessel of radiation and communication to which the universal thought and knowledge of the Spirit will converge than a centre. The mental man thinks and acts in a radius determined by the smallness or largeness of his mentality and of its experience. The range of the supramental man will be all the earth and all that lies behind it on other planes of existence...Ordinarily the supramental knowledge will be organised (1) first and with the most ease in the processes of pure thought and knowledge, jnana , (Purified intellect) because here the human mind has already the upward tendency and is the most free. (2) Next and with less ease it (Supramental Knowledge) will be organised in the processes of applied thought and knowledge (tamasic, rajasic and sattwic mind ) because there the mind of man is at once most active and most bound and wedded to its inferior methods. (3) The last and most difficult conquest, because this is now to his mind a field of conjecture or a blank, will be the knowledge of the three times, trikaladristi .” Sri Aurobindo/CWSA/24/The Synthesis of Yoga/p-837, 839, "And first it will be enough to take certain clues from the thinking mind; for it is there that some of the nearest keys to the supramental action are discoverable. The thought of the intuitive mind proceeds wholly by four powers that shape the form of the truth, (1) an intuition that suggests its idea, (2) an intuition that discriminates, (3) an inspiration that brings in its word and something of its greater substance and (4) a revelation that shapes to the sight its very face and body of reality." CWSA/24/The Synthesis of Yoga/p-813, "Intuition has a fourfold power. (1) A power of revelatory truth-seeing, (2) a power of inspiration or truth-hearing, (3) a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, (4) a power of true and automatic discrimination of the orderly and exact relation of truth to truth, — these are the fourfold potencies of Intuition.... A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity knowledge. The basis of Inconscience in our nature is too vast, deep and solid to be altogether penetrated, turned into light, transformed by an inferior power of the Truth-nature." CWSA-22/The Life Divine/p-983-984, "A fourth method is one which suggests itself naturally to the developed intelligence and suits the thinking man. This is to develop our intellect instead of eliminating it, but with the will not to cherish its limitations, but to heighten its capacity, light, intensity, degree and force of activity until it borders on the thing that transcends it and can easily be taken up and transformed into that higher conscious action. This movement also is founded on the truth of our nature and enters into the course and movement of the complete Yoga of self-perfection. That course, as I have described it, included a heightening and greatening of the action of our natural instruments and powers till they constitute in their purity and essential completeness a preparatory perfection of the present normal movement of the Shakti that acts in us. The reason and intelligent will, the buddhi , is the greatest of these powers and instruments, the natural leader of the rest in the developed human being, the most capable of aiding the development of the others. The ordinary activities of our nature are all of them of use for the greater perfection we seek, are meant to be turned into material for them, and the greater their (mind, life and body) development, the richer the preparation for the supramental action. " CWSA/24/The Synthesis of Yoga/p-806, "Even the purest reason, the most luminous rational intellectuality is not the gnosis. Reason or intellect is only the lower buddhi ; it is dependent for its action on the percepts of the sense-mind and on the concepts of the mental intelligence. It is not like the gnosis, self-luminous, authentic, making the subject one with the object. There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts : it is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, the power of involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a man who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing, — or at least held by him to be sure. He sees the space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances . This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, and we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, may lead us into grievous blunders." CWSA/23/The Synthesis of Yoga/p-477-478 The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59 "Which instrument then by its purification and perfection will bring about most easily and effectively or can aid with a most powerful rapidity the perfection of the rest?. .. Since we are the spirit enveloped in mind, a soul evolved here as a mental being in a living physical body, it must naturally be in the mind, the antahkarana , that we must look for this desideratum. And in the mind it is evidently by the buddhi , the intelligence and the will of the intelligence that the human being is intended to do whatever work is not done for him by the physical or nervous nature as in the plant and the animal. Pending the evolution of any higher supramental power the intelligent will must be our main force for effectuation and to purify it becomes a very primary necessity. Once our intelligence and will are well purified of all that limits them and gives them a wrong action or wrong direction, they can easily be perfected, can be made to respond to the suggestions of Truth, understand themselves and the rest of the being, see clearly and with a fine and scrupulous accuracy what they are doing and follow out the right way to do it without any hesitating or eager error or stumbling deviation. Eventually their (Intelligence and Will) response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action. But this purification cannot be effected without a preliminary clearing of its natural obstacles in the other lower parts of the antahkarana , and the chief natural obstacle running through the whole action of the antahkarana, through the sense, the mental sensation, emotion, dynamic impulse, intelligence, will, is the intermiscence and the compelling claim of the psychic prana . (The deformation which enters in and prevents the purity, is a form of vital craving; the grand deformation which the psychic prana contributes to our being, is desire....The psychic prana invades the sensational mind and brings into it the unquiet thirst of sensations, invades the dynamic mind with the lust of control, having, domination, success, fulfilment of every impulse, fills the emotional mind with the desire for the satisfaction of liking and disliking, for the wreaking of love and hate, brings the shrinkings and panics of fear and the strainings and disappointments of hope, imposes the tortures of grief and the brief fevers and excitements of joy, makes the intelligence and intelligent will the accomplices of all these things and turns them in their own kind into deformed and lame instruments, the will into a will of craving and the intelligence into a partial, a stumbling and an eager pursuer of limited, impatient, militant prejudgment and opinion... The proper action of the psychic prana is pure possession and enjoyment, bhoga .)This then must be dealt with, its dominating intermiscence ruled out, its claim denied, itself quieted and prepared for purification." CWSA-24/The Synthesis of Yoga/p-654-655, "It is therefore an immense gain if we can acquire the capacity of always being able at will to command an absolute tranquillity and silence of the mind free from any necessity of mental thought or movement and disturbance and, based in that silence, allow thought and will and feeling to happen in us only when the Shakti wills it and when it is needful for the divine purpose. It becomes easier then to change the manner and character of the thought and will and feeling. Nevertheless it is not the fact that by this method the supramental light will immediately replace the lower mind and reflective reason. When the inner action proceeds after the silence, (Psychic action) even if it be then a more predominatingly intuitive thought and movement, (Spiritual action) the old powers will yet interfere, if not from within, then by a hundred suggestions from without, and an inferior mentality will mix in, will question or obstruct or will try to lay hold on the greater movement and to lower or darken or distort or minimise it in the process. Therefore the necessity of a process of elimination or transformation of the inferior mentality remains always imperative , — or perhaps both at once, (1) an elimination of all that is native to the lower being, its disfiguring accidents, its depreciations of value, its distortions of substance and all else that the greater truth cannot harbour, and (2) a transformation of the essential things our mind derives from the supermind and spirit but represents in the manner of the mental ignorance." CWSA-24/The Synthesis of Yoga/p-803 3 / Chapter 3. Karma Yoga Summary or A Brief Restatement: This chapter gives the message that desire is our greatest enemy, jahi kamam durasadam, ' this enemy in the form of desire, who is so hard to assail.' (The Gita-3.43) Desire has its root in the Inconscient sheath. Savitri book has identified that the key to the problem of existence is there in the Inconscient Sheath. "For the key is hid and by the Inconscient kept; The secret God beneath the threshold dwells." (Savitri-68) This problem of desire is resolved by discovery of the Inconscient Self, the secret God beneath the threshold. King Aswapati experienced the tearing of desire from its Inconscient root. 'He tore desire up from its bleeding roots And offered to the gods the vacant place.' (Savitri-318) This chapter also hints about the key of Karma Yoga which is identified as maye sarvani karmani sannyasya, (The Gita-3.30) surrendering the whole action into the Divine's hand by renouncing desire, ego, attachment and the three Gunas . The Knowledge of Wheel of Works as hinted in the Gita is identified as crucial in Integral Yoga in reconciling Matter and Spirit. “From Matter, anna , creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti ), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram , thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” (The Gita-3.14, 15, 16,) In Integral Yoga, the wheel of Works is given much importance and its value has been much widened and developed. “This earth is not alone our teacher and nurse; The powers of all the worlds have entrance here. In their own fields they follow the wheel of law. (This wheel of Law is the same as the wheel of works.) And cherish the safety of a settled type; On earth out of their changeless orbit thrown Their law is kept, lost their fixed form of things.” Savitri-153 “This seeming driver of her wheel of works Missioned to motive and record her drift And fix its law on her inconstant powers, This master-spring of a delicate enginery, Aspired to enlighten its user and refine Lifting to a vision of the indwelling Power The absorbed mechanic’s crude initiative:” Savitri-158 “No silent peak is found where Time can rest. This was a magic stream that reached no sea. However far he went, wherever turned, The wheel of works ran with him and outstripped; Always a farther task was left to do.” Savitri-197 “He (Divine) dwells in me, (Savitri) the mover of my acts, Turning the great wheel of his cosmic work . I am the living body of his light, I am the thinking instrument of his power, I incarnate Wisdom in an earthly breast, I am his conquering and unslayable will. The formless Spirit drew in me its shape; In me are the Nameless and the secret Name.” Savitri-634 (Nameless is the Spiritual being and secret Name is the Psychic being.) “A vision shall compel thy coursing breath, Thy heart shall drive thee on the wheel of works, Thy mind shall urge thee through the flames of thought, To meet me in the abyss and on the heights, To feel me in the tempest and the calm, And love me in the noble and the vile, In beautiful things and terrible desire.” Savitri-700 "It is the old methods of yoga which demand silence and solitude...The yoga of tomorrow is to find the Divine in work and in relation with the world." The Mother/TMCW/Vol-14/Words of the Mother-II/p-49, "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105, "... what is meant by action done as Yoga, Karmayoga ? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection." CWSA-19/Essays on the Gita/p-108-109, "The first step on this long path is to consecrate all our works as a sacrifice to the Divine in us and in the world; this is an attitude of the mind and heart, not too difficult to initiate, but very difficult to make absolutely sincere and all-pervasive. The second step is to renounce attachment to the fruit of our works; for the only true, inevitable and utterly desirable fruit of sacrifice — the one thing needful — is the Divine Presence and the Divine Consciousness and Power in us, and if that is gained, all else will be added. This is a transformation of the egoistic will in our vital being, our desire-soul and desire-nature, and it is far more difficult than the other. The third step is to get rid of the central egoism and even the ego-sense of the worker. That is the most difficult transformation of all and it cannot be perfectly done if the first two steps have not been taken; but these first steps too cannot be completed unless the third comes in to crown the movement and, by the extinction of egoism, eradicates the very origin of desire. Only when the small ego-sense is rooted out from the nature can the seeker know his true person that stands above as a portion and power of the Divine and renounce all motive-force other than the will of the Divine Shakti. " CWSA-23/The Synthesis of Yoga/p- 247-248, The Lord of Sacrifice: "“For with sacrifice as their companion,” says the Gita, “the All-Father created these peoples. ” (The Gita-3.10) The acceptance of the law of sacrifice is a practical recognition by the ego that it is neither alone in the world nor chief in the world. It is its admission that, even in this much fragmented existence, there is beyond itself and behind that which is not its own egoistic person, something greater and completer, a diviner All which demands from it subordination and service. Indeed, sacrifice is imposed and, where need be, compelled by the universal World-Force; it takes it even from those who do not consciously recognise the law, — inevitably, because this is the intrinsic nature of things. Our ignorance or our false egoistic view of life can make no difference to this eternal bedrock truth of Nature. For this is the truth in Nature, that this ego which thinks itself a separate independent being and claims to live for itself, is not and cannot be independent nor separate, nor can it live to itself even if it would, but rather all are linked together by a secret Oneness." CWSA-23/The Synthesis of Yoga/p-106, "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good.... A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. (The Gita-3.10) The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego ; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead .” CWSA-19/Essays on the Gita/p-125-126, “Sacrifice is the very condition of life; with sacrifice as their eternal companion the Father of creatures created the peoples. But the sacrifices of the Vedavadins are offerings of desire directed towards material rewards, desire eager for the result of works, desire looking to a larger enjoyment in Paradise as immortality and highest salvation. This the system of the Gita cannot admit; for that in its very inception starts with the renunciation of desire, with its rejection and destruction as the enemy of the soul. ” CWSA-19/Essays on the Gita/p-89-90, “With sacrifice the Lord of creatures of old created creatures and said: By this shall you bring forth (fruits or offspring), let this be your milker of desires. Foster by this the gods and let the gods foster you; fostering each other, you shall attain to the supreme good. Fostered by sacrifice the gods shall give you desired enjoyments: who enjoys their given enjoyments and has not given to them, he is a thief. ” The Gita-3.10, 11, 12 "Only when the heart, the will and the mind of knowledge associate themselves with the law and gladly follow it, can there come the deep joy and the happy fruitfulness of divine sacrifice. The mind’s knowledge of the law and the heart’s gladness in it culminate in the perception that it is to our own Self and Spirit and the one Self and Spirit of all that we give. And this is true even when our self-offering is still to our fellow-creatures or to lesser Powers and Principles and not yet to the Supreme. “Not for the sake of the wife,” says Yajnavalkya in the (Brihadaranyaka) Upanishad, “but for the sake of the Self is the wife dear to us.” This in the lower sense of the individual self is the hard fact behind the coloured and passionate professions of egoistic love; but in a higher sense it is the inner significance of that love too which is not egoistic but divine. All true love and all sacrifice are in their essence Nature’s contradiction of the primary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness. All unity between creatures is in its essence a self-finding, a fusion with that from which we have separated, a discovery of one’s self in others." CWSA-23/The Synthesis of Yoga/p-107 Lokasangraha, Gathering together of people encouraged in Integral Yoga: "The works of sacrifice are thus vindicated as a means of liberation and absolute spiritual perfection, samsiddhi (The Gita-3.20). So Janaka and other great Karmayogins of the mighty ancient Yoga attained to perfection, by equal and desireless works done as a sacrifice, without the least egoistic aim or attachment — karmanaiva hi samsiddhim asthita janakadayah . (The Gita-3.20) So too and with the same desirelessness, after liberation and perfection, works can and have to be continued by us in a large divine spirit, with the calm high nature of a spiritual royalty. “Thou shouldst do works regarding also the holding together of the peoples, lokasangraham evapi sampasyan kartum arhasi . (The Gita-3.20) Whatsoever the Best doeth, that the lower kind of man puts into practice; the standard he creates, the people follows. O son of Pritha , I have no work that I need to do in all the three worlds, I have nothing that I have not gained and have yet to gain, and I abide verily in the paths of action ,” varta eva cha karmani , (The Gita-3.22) — eva implying, I abide in it and do not leave it as the Sannyasin thinks himself bound to abandon works. “For if I did not abide sleeplessly in the paths of action, men follow in every way my path, these peoples would sink to destruction if I did not works and I should be the creator of confusion and slay these creatures. As those who know not act with attachment to the action, he who knows should act without attachment , having for his motive to hold together the peoples . He should not create a division of their understanding in the ignorant who are attached to their works; he should set them to all actions, doing them himself with knowledge and in Yoga. ” (The Gita-3.23 to 26)" CWSA-19/Essays on the Gita/p-135-136, "The motive cannot be personal desire on the intellectual, moral, emotional level, for that has been abandoned, — even the moral motive has been abandoned, since the liberated man has passed beyond the lower distinction of sin and virtue, lives in a glorified purity beyond good and evil. It cannot be the spiritual call to his perfect self-development by means of disinterested works, for the call has been answered, the development is perfect and fulfilled. His motive of action can only be the holding together of the peoples, chikırsur lokasangraham . (The Gita-3.25)" CWSA-19/Essays on the Gita/p-138, "The whole world is moving towards this dharma , each man according to his capacity, — “it is my path that men follow in every way ,” (The Gita-3.23)— and the God-seeker, making himself one with all, making their joy and sorrow and all their life his own, the liberated made already one self with all beings, lives in the life of humanity, lives for the one Self in humanity, for God in all beings, acts for lokasangraha , for the maintaining of all in their dharma and the Dharma , for the maintenance of their growth in all its stages and in all its paths towards the Divine. " CWSA-19/Essays on the Gita/p-174, "Therefore Arjuna is bidden to resist, to fight, to conquer; but, to fight without hatred or personal desire or personal enmity or antagonism, since to the liberated soul these feelings are impossible. To act for the lokasangraha , impersonally, for the keeping and leading of the peoples on the path to the divine goal, is a rule which rises necessarily from the oneness of the soul with the Divine, the universal Being, since that is the whole sense and drift of the universal action. Nor does it conflict with our oneness with all beings, even those who present themselves here as opponents and enemies." CWSA-19/Essays on the Gita/p-210, "The highest way appointed for him is to carry out the will of God without egoism, as the human occasion and instrument of that which he sees to be decreed, with the constant supporting memory of the Godhead in himself and man, mam anusmaran , (The Gita-8.13) and in whatever ways are appointed for him by the Lord of his Nature. Nimittamatram bhava savyasachin . (The Gita-11.33) He will not cherish personal enmity, anger, hatred, egoistic desire and passion, will not hasten towards strife or lust after violence and destruction like the fierce Asura , but he will do his work, lokasangrahaya . " CWSA-19/Essays on the Gita/p-386, "But it would seem that this can be attained very well, best even, pre-eminently, directly, by the quiescence of Sannyasa . Its appointed path would seem to be the way of the Akshara , a complete renunciation of works and life, an ascetic seclusion, an ascetic inaction. Where is the room here, or at least where is the call, the necessity, for the command to action, and what has all this to do with the maintenance of the cosmic existence, lokasangraha , the slaughter of Kurukshetra , the ways of the Spirit in Time, the vision of the million-bodied Lord and his high-voiced bidding, “Arise, slay the foe, enjoy a wealthy kingdom”? And what then is this soul in Nature? This spirit too, this Kshara , this enjoyer of our mutable existence, is the Purushottama ; it is he in his eternal multiplicity, that is the Gita’s answer. “It is an eternal portion of me that becomes the Jiva in a world of Jivas. ” (The Gita-15.7)" CWSA-19/Essays on the Gita/p-444-445, "Mankind upon earth is one foremost self-expression of the universal Being in His cosmic self-unfolding; he expresses, under the conditions of the terrestrial world he inhabits, the mental power of the universal existence. All mankind is one in its nature, physical, vital, emotional, mental and ever has been in spite of all differences of intellectual development ranging from the poverty of the Bushman and negroid to the rich cultures of Asia and Europe , and the whole race has, as the human totality, one destiny which it seeks and increasingly approaches in the cycles of progression and retrogression it describes through the countless millenniums of its history. Nothing which any individual race or nation can triumphantly realise, no victory of their self-aggrandisement, illumination, intellectual achievement or mastery over the environment, has any permanent meaning or value except in so far as it adds something or recovers something or preserves something for this human march. The purpose which the ancient Indian scripture offers to us as the true object of all human action , lokasangraha, the holding together of the race in its cyclic evolution, is the constant sense, whether we know it or know it not, of the sum of our activities." CWSA-25/The Human Cycle/p-66-67, In The Life Divine , Sri Aurobindo has hinted that to generalise the highest Spiritual truth in humanity is a task of Religion and given to the Religious Leaders to accomplish. He pointed out that, “Another untoward result or peril of the diffusive movement (of self-expansion) and the consequent invasion has been the intellectual formalisation of spiritual knowledge into dogma and the materialisation of living practice into a dead mass of cult and ceremony and ritual, a mechanisation by which the spirit was bound to depart in course of time from the body of the religion. But this risk (of generalisation of Spirituality) had to be taken , for the expansive movement was an inherent necessity of the spiritual urge in evolutionary Nature.” CWSA-22/The Life Divine/p-903, "The Gita declares that the action of the liberated man must be directed not by desire, but towards the keeping together of the world, its government, guidance, impulsion, maintenance in the path appointed to it. This injunction has been interpreted in the sense that the world being an illusion in which most men must be kept, since they are unfit for liberation, he must so act outwardly as to cherish in them an attachment to their customary works laid down for them by the social law. If so, it would be a poor and petty rule and every noble heart would reject it to follow rather the divine vow of Amitabha Buddha, the sublime prayer of the Bhagavata, the passionate aspiration of Vivekananda . But if we accept rather the view that the world is a divinely guided movement of Nature emerging in man towards God and that this is the work in which the Lord of the Gita declares that he is ever occupied although he himself has nothing ungained that he has yet to win, then a deep and true sense will appear for this great injunction. To participate in that divine work, to live for God in the world will be the rule of the Karmayogin ; to live for God in the world and therefore so to act that the Divine may more and more manifest himself and the world go forward by whatever way of its obscure pilgrimage and move nearer to the divine ideal. " CWSA-23/The Synthesis of Yoga/p-272, "In other words, no matter how great he may be, no matter how conscious, how powerful, ONE avatar all alone cannot realize the supramental life on earth. Either a group in time, a number of individuals staggered over a certain period of time, or a group spread over a certain space- or may be both is indispensable for this Realisation. I am convinced of it." The Mother’s Agenda/Vol-3/p-158, "But if a collectivity or group could be formed of those who have reached the supramental perfection, there indeed some divine creation could take shape; a new earth could descend that would be a new heaven, a world of supramental light could be created here amidst the receding darkness of this terrestrial ignorance." SABCL-20/196, "All mankind is one in its nature, physical, vital, emotional, mental and ever has been in spite of all differences of intellectual development ranging from the poverty of the Bushman and negroid to the rich cultures of Asia and Europe, and the whole race has, as the human totality, one destiny which it seeks and increasingly approaches in the cycles of progression and retrogression it describes through the countless millenniums of its history. Nothing which any individual race or nation can triumphantly realise, no victory of their self-aggrandisement, illumination, intellectual achievement or mastery over the environment, has any permanent meaning or value except in so far as it adds something or recovers something or preserves something for this human march. The purpose which the ancient Indian scripture offers to us as the true object of all human action, lokasangraha , the holding together of the race in its cyclic evolution, is the constant sense, whether we know it or know it not, of the sum of our activities." CWSA-25/The Human Cycle/p-67, “For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind . All other activities and realizations of our self-experience have their use and power, but in the end these crowded side-tracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfillment of all in their manifested being of the Divine.” CWSA-23/The Synthesis of Yoga/p-445 Lokasangraha , or the gathering together of people is discouraged through Integral Yoga: “It may be said generally that to be overanxious to pull people, especially very young people, into the sadhana is not wise. The sadhak who comes to this Yoga must have a real call, and even with the real call the way is often difficult enough. But when one pulls people in in a spirit of enthusiastic propagandism, the danger is of lighting an imitative and unreal fire, not the true Agni, or else a short-lived fire which cannot last and is submerged by the uprush of the vital waves. This is especially so with young people who are plastic and easily caught hold of by ideas and communicated feelings not their own — afterwards the vital rises with its unsatisfied demands and they are swung between two contrary forces or rapidly yield to the strong pull of the ordinary life and action and satisfaction of desire which is the natural bent of adolescence. Or else the unfit adhara tends to suffer under the stress of a call for which it was not ready, or at least not yet ready. When one has the real thing in oneself, one goes through and finally takes the full way of sadhana , but it is only a minority that does so. It is better to receive only people who come of themselves and of these only those in whom the call is genuinely their own and persistent.” CWSA-35/The Letters on Himself and the Ashram/p-691-692, "It is not intended to supramentalise humanity at large, but to establish the principle of the supramental consciousness in the earth-evolution. If that is done, all that is needed will be evolved by the supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number; that is the only difficulty…It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible.” CWSA-28/Letters on Yoga-I/p-288-290, “All that [ideas such as “everything will soon be spiritualised”] is absurd. The descent of the supramental means only that the Power will be there in the earth consciousness as a living force just as the thinking mental and the higher mental are already there. But an animal cannot take advantage of the presence of the thinking mental Power or an undeveloped man of the presence of the higher mental Power — so too everybody will not be able to take advantage of the presence of the supramental Power. I have also often enough said that it will be at first for the few, not for the whole earth, — only there will be a growing influence of it on the earth life.” CWSA-28/Letters on Yoga-I/p-290, “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.” CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga .” The Mother/TMCW-14/Words of The Mother-II/p-277, "Certainly, a great step will be taken when it becomes natural for man to seek to perfect himself instead of expecting perfection in others …. That reversal is at the basis of all true progress. The first human instinct is, “It’s the fault of circumstances, it’s people’s fault, it’s … See how this fellow is, how that fellow is, how …” And it goes on indefinitely. The FIRST STEP, the very first step is to say, “If I were as I should be, or if the body were as it should be, all would be perfectly all right for it.” If, to make progress, you wait for others to do so, you can wait indefinitely...That’s the first thing that should be spread everywhere... Never lay the blame on others or on circumstances because whatever the circumstances may be, even apparently the worst, if you are in the true attitude and have the true consciousness, it doesn’t matter in the least for your inner progress, not in the least –and I’ll say, including death... That really seems to be the first lesson to be learned." The Mother's Agenda/December 10/1969, "The best way of helping others is to transform oneself. Be perfect and you will be in a position to bring perfection to the world." The Mother/TMCW-14/Words of The Mother-II/p-276, “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one… It is not that love for all is not part of the sadhana , but it has not to translate itself at once into a mixing with all — it can only express itself in a general and when need be dynamic universal goodwill, but for the rest it must find vent (outlet or finding a passage) in this labour of bringing down the higher consciousness with all its effect for the earth. As for accepting the working of the Divine in all things that is necessary here too in the sense of seeing it even behind our struggles and difficulties, but not accepting the nature of man and the world as it is — our aim is to move towards a more divine working which will replace what now is by a greater and happier manifestation. That too is a labour of divine Love.” Sri Aurobindo/CWSA-35/Letters on Himself and the Ashram- 812-813, “There must come upon us in the change at once a reversal and rejection of our present way of existence and a fulfilment of its inner trend and tendency.” CWSA-22/The Life Divine/p-1012, If a liberated Soul’s consciousness is universalised, then through the movement of his Consciousness, many unknown Souls in distant lands will be liberated. Thus, the task of the liberated Soul of liberating others is accomplished or earth “Knows that one high step might enfranchise all.” Savitri-371, “I suppose I myself am accused of rude and arrogant behaviour because I refuse to see people, do not answer letters, and a host of other misdemeanours. I have heard of a famous recluse who threw stones at anybody coming to his retreat because he did not want disciples and found no other way of warding off the flood of candidates. I at least would hesitate to pronounce that such people had no spiritual life or experience. Certainly, I prefer that sadhaks should be reasonably considerate towards each other, but that is for the sake of collective life and harmony, not as a siddhi of the Yoga or an indispensable sign of inner experience.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV-656, “You must not hunger after any relations with anyone. The relations of the sadhaka with others must be created for him from within, when he has the true consciousness and lives in the Light. They will be determined within him by the power and will of the Divine Mother according to the supramental Truth for the divine life and the divine work; they must not be determined by his mind and his vital desires. This is the thing you have to remember. Your psychic being is capable of giving itself to the Mother and living and growing in the Truth; but your lower vital being has been full of attachments and sanskaras and an impure movement of desire and your external physical mind was not able to shake off its ignorant ideas and habits and open to the Truth. That was the reason why you were unable to progress, because you were keeping up an element and movements which could not be allowed to remain; for they were the exact opposite of what has to be established in a divine life.” CWSA-32/The Mother and Letters on the Mother-142, "But even when you have the vision of the true thing, it’s RARELY wise to intervene. It becomes indispensable only if someone wants to do something that will necessarily end in a catastrophe. And even then (smiling), the intervention isn’t always very effective... Ultimately, it’s only when you are absolutely sure you have the vision of the truth that it’s legitimate to intervene. Not only that, but also the clear vision of consequences. In order to intervene in another’s actions, you must be a prophet—a prophet. A prophet with total benevolence and compassion. You must even have the vision of the consequence the intervention will have in other’s destiny. People are constantly giving each other advice: “Do this, don’t do that.” I see that, they don’t realize the extent to which they create confusion, they add to the confusion and disorder. And sometimes they harm the individual’s normal development... I consider opinions to be always dangerous things, and most of the time without any value whatever... You should interfere in another’s affairs only if, first, you are infinitely wiser than the other (of course, you always think you are wiser!), but I mean, objectively and not according to your own opinion: if you see more, better, and if you are yourself beyond passions, desires, blind reactions. You must yourself be above all those things in order to have the right to intervene in another’s life—even when they ask you to. And when they don’t ask you to, it’s simply interfering in other people’s business." The Mother’s Agenda/Vol.-7/p-198-199, “As for the people who want to draw others to the Yoga, I should say that if they draw themselves nearer to the inner goal that would be a much more fruitful activity. And in the end it would “draw” much more people and in a better way than the writing of many letters.” CWSA-31/Letters on Yoga-IV/p-325, "This “helping others” is a perilous business — it brings the “guru ” ego or else you very uncertainly rid others of their difficulties and very certainly get them yourself. “Why do you have all these disciples?” said a sage to some Maratha saint (I have forgotten the names); “to have disciples means to add all their difficulties to your own.” “Helping others” has the same disadvantage." CWSA-31/Letters on Yoga-IV/p-318, "In “helping” one often gets part of the other’s inconvenience and many Yogis refuse to take disciples because they will have to assume others’ burdens as well as their own. There are also other dangers — growth of ego etc." CWSA-31/Letters on Yoga-IV/p-319, “One thing only I can tell you that whatever the sincerity, simplicity and purity of the relation between two human beings, it shuts them off more or less from the direct divine force and help and limits their strength, light and power only to the sum of their potentialities.” The Mother/TMCW/Vol-14/Words of the Mother-II/p-120 Lokasangraha is thoroughly discouraged in Savitri : “For those who are eager to get rid of falsehood, here is a way: Do not try to please yourself, do not try either to please others. Try only to please the Lord…Because He alone is the Truth. Each and every one of us, human beings in our physical body, is a coat of falsehood put on the Lord and hiding Him…As He alone is true to Himself, it is on Him that we must concentrate and not on the coats of falsehood.” The Mother/TMCW/15/Words of the Mother-III/80, TMCW/14/Words of the Mother-II/196, "Whoever is too great must lonely live. Adored he walks in mighty solitude; Vain is his labour to create his kind, His only comrade is the Strength within." Savitri-368 "And Savitri mingling in that glorious crowd, Yearning to the spiritual light they bore, Longed once to hasten like them to save God’s world; But she reined back the high passion in her heart; She knew that first she must discover her soul. Only who save themselves can others save. " Savitri-501 Death said to Para-prakriti Savitri: “If Satyavan had lived, love would have died; But Satyavan is dead and love shall live A little while in thy sad breast, until His face and body fade on memory’s wall Where other bodies, other faces come.” Savitri-610, (Human admirers will replace Paramatma. ) (Death said) “What knowst thou of earth’s rich and changing life Who thinkst that one man dead all joy must cease? Hope not to be unhappy till the end: For grief dies soon in the tired human heart; Soon other guests the empty chambers fill. ” Savitri-637, (Human admirers will replace Paramatma. ) Death said to Para-prakriti Savitri: “Return and try thy soul! Soon shalt thou find appeased that other men (human admirers will replace Paramatma .) On lavish earth have beauty, strength and truth, And when thou hast half forgotten, one of these Shall wind himself around thy heart that needs Some human answering heart against thy breast; For who, being mortal, can dwell glad alone? Then Satyavan shall glide into the past, (Satyavan is the symbol of Paramatma ) A gentle memory pushed away from thee By new love and thy children’s tender hands, Till thou shalt wonder if thou lov’dst at all. Such is the life earth’s travail has conceived, A constant stream that never is the same.” Savitri-637-638 “In moments when the inner lamps are lit And the life’s cherished guests are left outside, Our spirit sits alone and speaks to its gulfs.” Savitri-47 (Spirit alone can bridge the gulf between different planes or ten subtle bodies.) The Two Levels of Consciousness: "But the consciousness of man is of a double kind and corresponds to a double truth of existence; for there is a truth of the inner reality and a truth of the outer appearance. According as he lives in one or the other, he will be a mind dwelling in human ignorance or a soul founded in divine knowledge." CWSA-19/Essays on the Gita/p-573, “There is a state of being experienced in Yoga in which we become a double consciousness, (1) one on the surface, small, active, ignorant, swayed by thoughts and feelings, grief and joy and all kinds of reactions, (2) the other within calm, vast, equal, observing the surface being with an immovable detachment or indulgence or, it may be, acting upon its agitation to quiet, enlarge, transform it.” CWSA-21/The Life Divine/p-360, "The perception of the ignorance of our assumption of freedom while one is all the time in the meshes of this lower nature, is the view-point at which the Gita arrives and it is in contradiction to this ignorant claim that it affirms the complete subjection of the ego-soul on this plane to the gunas. “While the actions are being entirely done by the modes of Nature,” it says, “he whose self is bewildered by egoism thinks that it is his ‘I’ which is doing them. But one who knows the true principles of the divisions of the modes and of works, realises that it is the modes which are acting and reacting on each other and is not caught in them by attachment. Those who are bewildered by the modes, get attached to the modes and their works; dull minds, not knowers of the whole, let not the knower of the whole disturb them in their mental standpoint. Giving up thy works to Me, free from desire and egoism, fight delivered from the fever of thy soul.” Here there is the clear distinction between two levels of consciousness , two standpoints of action, that of the soul caught in the web of its egoistic nature and doing works with the idea, but not the reality of free will, under the impulsion of Nature, and that of the soul delivered from its identification with the ego, observing, sanctioning and governing the works of Nature from above her." CWSA-19/Essays on the Gita/p-214-215, “This, no doubt, is the root of the injunction imposed in the Gita (The Gita-3.29) on the man who has the knowledge not to disturb the life basis and thought basis of the ignorant; for impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.” Sri Aurobindo/CWSA-21/The Life Divine/p-58, “Then there were the few—the rare individuals —who are ready to make the necessary effort to prepare themselves for the transformation and to attract the new forces, try to adapt matter, seek the means of expression and so forth. Those are ready for Sri Aurobindo’s Yoga . They are very few . There are even those who have the sense of sacrifice and are ready have a hard and difficult life, as long as it leads them or helps them towards this future transformation. But they should not, they should in no way try to influence others and make them share their own effort: that would be quite unjust – not only unjust, but extremely clumsy because it would alter the universal – or at least terrestrial – rhythm and movement, and instead of helping, it would cause conflicts and result in chaos.” The Mother Agenda/27th November, 1965, “In fact, the creative Consciousness-Force in our earth existence has to lead forward, in an almost simultaneous process but with a considerable priority and greater stress of the inferior element, a double evolution . (1) There is an evolution of our outward nature, the nature of the mental being in the life and body, and (2) there is within it, pressing forward for self-revelation because with the emergence of mind that revelation is becoming possible, a preparation at least, even the beginning of an evolution of our inner being, our occult subliminal and spiritual nature... But if her intention is a comprehensive change of the being, this double evolution is intelligible and justifies itself; for it is for that purpose indispensable. ” CWSA-22/The Life Divine-890, “Or, again, we can posit a double consciousness of Brahman the Reality, (1) one static and (2) one dynamic, (1) one essential and spiritual in which it is Self perfect and absolute, (2) another formative, pragmatic, in which it becomes not-self and with which its absoluteness and perfection have no concern of participation; for it is only a temporal formation in the timeless Reality.” CWSA-21/The Life Divine/p-415 The First Rule of Karma Yoga : "What then are the lines of Karmayoga laid down by the Gita? Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self (Psychic being) and spirit (Spiritual being). An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. But this must be a oneness in dynamic force and not only in static peace or inactive beatitude. The Gita promises us freedom for the spirit even in the midst of works and the full energies of Nature, if we accept subjection of our whole being to that which is higher than the separating and limiting ego. It proposes an integral dynamic activity founded on a still passivity; a largest possible action irrevocably based on an immobile calm is its secret, — free expression out of a supreme inward silence." CWSA-23/The Synthesis of Yoga/p- 95, " In the field of action desire takes many forms, but the most powerful of all is the vital self’s craving or seeking after the fruit of our works. The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world. Therefore the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma ... And to our partial self-discipline we give various names and forms; we habituate ourselves by practice to the sense of duty, to a firm fidelity to principle, a stoical fortitude or a religious resignation, a quiet or an ecstatic submission to God’s will. But it is not these things that the Gita intends, useful though they are in their place; it aims at something absolute, unmitigated, uncompromising, a turn, an attitude that will change the whole poise of the soul. Not the mind’s control of vital impulse is its rule, but the strong immobility of an immortal spirit." CWSA-23/The Synthesis of Yoga/p- 102-103, " Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts . For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, — always provided the rejection is sincere, — egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravritti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda . All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura ." CWSA-23/The Synthesis of Yoga/p- 209-210, “The first step on this free, this equal, this divine way of action is to put from you attachment to fruit and recompense and to labour only for the sake of the work itself that has to be done. For you must deeply feel that the fruits belong not to you but to the Master of the world. Consecrate your labour and leave its returns to the Spirit who manifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be, good or evil fortune, success or failure, it is turned by him to the accomplishment of his world purpose. An entirely desireless and disinterested working of the personal will and the whole instrumental nature is the first rule of Karmayoga . Demand no fruit, accept whatever result is given to you; accept it with equality and a calm gladness: successful or foiled, prosperous or afflicted, continue unafraid, untroubled and unwavering on the steep path of the divine action... This is no more than the first step on the path. For you must be not only unattached to results, but unattached also to your labour. Cease to regard your works as your own; as you have abandoned the fruits of your work, so you must surrender the work also to the Lord of action and sacrifice. Recognise that your nature determines your action; your nature rules the immediate motion of your Swabhava and decides the expressive turn and development of your spirit in the paths of the executive force of Prakriti . Bring in no longer any self-will to confuse the steps of your mind in following the Godward way. Accept the action proper to your nature. Make of all you do from the greatest and most unusual effort to the smallest daily act , make of each act of your mind, each act of your heart, each act of your body, of every inner and outer turn, of every thought and will and feeling, of every step and pause and movement, a sacrifice to the Master of all sacrifice and Tapasya ." CWSA-19/Essays on the Gita/p-586-587, “Above all, the psychic being imposes on life the law of the sacrifice of all its works as an offering to the Divine and the Eternal. Life becomes a call to that which is beyond Life; its every smallest act enlarges with the sense of the Infinite.” CWSA-23/The Synthesis of Yoga-179, “In work too there is an austerity. It consists in not having any preferences and in doing everything one does with interest. For one who wants to grow in self-perfection, there are no great or small tasks, none that are important or unimportant; all are equally useful for one who aspires for progress and self-mastery. It is said that one only does well what one is interested in doing. This is true, but it is truer still that one can learn to find interest in everything one does, even in what appear to be the most insignificant chores. The secret of this attainment lies in the urge towards self-perfection. Whatever occupation or task falls to your lot, you must do it with a will to progress; whatever one does, one must not only do it as best one can but strive to do it better and better in a constant effort for perfection. In this way everything without exception becomes interesting, from the most material chore to the most artistic and intellectual work. The scope for progress is infinite and can be applied to the smallest thing .” TMCW/Vol-12/On Education/p-53 "Even the smallest meanest work became A sweet or glad and glorious sacrament, An offering to the self of the great world Or a service to the One in each and all." Savitri-532 " Its (Supreme Self) absence left the greatest actions dull, Its presence made the smallest seem divine. " Savitri-305 (Savitri promises us that through smallest action offered as a rightly regulated sacrifice can call down the highest Spiritual force from the Supreme Self.) The Highest realisation of exclusive Karma Yoga : “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light . And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender (sarva dharman paritejya) is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96, "Its initial object was not precisely to propose a way of liberation, moksa , but rather to show the compatibility of works with the soul’s effort towards liberation and of spiritual freedom itself when once attained with continued action in the world, muktasya karma . Incidentally, a synthetic Yoga or psychological method of arriving at spiritual liberation and perfection has been developed and certain metaphysical affirmations have been put forward, certain truths of our being and nature on which the validity of this Yoga reposes. But the original preoccupation remains throughout, the original difficulty and problem , how Arjuna, dislodged by a strong revulsion of thought and feeling from the established natural and rational foundations and standards of action, is to find a new and satisfying spiritual norm of works, or how he is to live in the truth of the Spirit — since he can no longer act according to the partial truths of the customary reason and nature of man — and yet to do his appointed work on the battle-field of Kurukshetra. To live inwardly calm, detached, silent in the silence of the impersonal and universal Self and yet do dynamically the works of dynamic Nature, and more largely, to be one with the Eternal within us and to do all the will of the Eternal in the world expressed through a sublimated force, a divine height of the personal nature uplifted, liberated, universalised, made one with God-nature , — this is the Gita’s solution (of problem of life) . " CWSA-19/Essays on the Gita/p-450-451 Action is demanded from Impersonal and universal Consciousness: "For to withdraw from his work, to take refuge in a saintly inactivity and leave the imperfect world with its unsatisfying methods and motives to take care of itself is one possible solution easy to envisage, easy to execute, but this is the very cutting of the knot that has been insistently forbidden by the Teacher . Action is demanded of man by the Master of the world who is the master of all his works and whose world is a field of action, whether done through the ego and in the ignorance or partial light of the limited human reason or initiated from a higher and more largely seeing plane of vision and motive. Again, to abandon this particular action as evil would be another kind of solution, the ready resort of the shortsighted moralising mind, but to this evasion too the Teacher refuses his assent. Arjuna’s abstention would work a much greater sin and evil: it would mean, if it had any effect at all, the triumph of wrong and injustice and the rejection of his own mission as an instrument of the divine workings. A violent crisis in the destinies of the race has been brought about not by any blind motion of forces or solely by the confused clash of human ideas, interests, passions, egoisms, but by a Will which is behind these outward appearances. This truth Arjuna must be brought to see; he must learn to act impersonally, imperturbably as the instrument not of his little personal desires and weak human shrinkings, but of a vaster and more luminous Power, a greater all-wise divine and universal Will. He must act impersonally and universally in a high union of his soul with the inner and outer Godhead, yukta, in a calm Yoga with his own supreme Self and the informing Self of the universe." CWSA-19/Essays on the Gita/p-451-452, "For I am the eternal Worker within you and I ask of you works. I demand of you not a passive consent to a mechanical movement of Nature from which in your self you are wholly separated, indifferent and aloof, but action complete and divine, done as the willing and understanding instrument of the Divine , done for God in you and others and for the good of the world. This action I propose to you, first no doubt as a means of perfection in the supreme spiritual Nature, but as a part too of that perfection . Action is a part of the integral knowledge of God, of his greater mysterious truth and of an entire living in the Divine; action can and should be continued even after perfection and freedom are won. I ask of you the action of the Jivanmukta , the works of the Siddha . Something has to be added to the Yoga already described, — for that was only a first Yoga of knowledge. There is also a Yoga of action in the illumination of God-experience; works can be made one spirit with knowledge. For works done in a total self-vision and God-vision, a vision of God in the world and of the world in God are themselves a movement of knowledge, a movement of light, an indispensable means and an intimate part of spiritual perfection. " CWSA-19/Essays on the Gita/p-585, “The acceptance of the law of sacrifice is a practical recognition by the ego that it is neither alone in the world nor chief in the world. It is its admission that, even in this much fragmented existence, there is beyond itself and behind that which is not its own egoistic person, something greater and completer, a diviner All which demands from it subordination and service. ” CWSA-23/The Synthesis of Yoga-106, “The Master of the worlds who in the Gita demands of his servant, the bhakta , to be nothing more in life than his instrument , makes this claim as the friend, the guide, the higher Self, and describes himself as the Lord of all the worlds who is the friend of all creatures, sarvalokamahesvaram suhrudam sarvabhutanam; (The Gita-5.29) the two relations in fact must go together and neither can be perfect without the other.” CWSA-24/The Synthesis of Yoga-565, "Never forget that you are not alone. The Divine is with you helping and guiding you. He is the companion who never fails, the friend whose love comforts and strengthens. The more you feel lonely, the more you are ready to perceive His luminous Presence. Have faith and He will do everything for you.” The Mother/TMCW-14/Words of the Mother-II/p-9, 3 / Chapter 3. Karma Yoga The Keyword of Integral Yoga: "But the Gita accepts this Stoic discipline, this heroic philosophy, on the same condition that it accepts the tamasic recoil, it must have above it the sattwic vision of knowledge, at its root the aim at self-realisation and in its steps the ascent to the divine Nature. A Stoic discipline which merely crushed down the common affections of our human nature, — although less dangerous than a tamasic weariness of life, unfruitful pessimism and sterile inertia, because it would at least increase the power and self-mastery of the soul, — would still be no unmixed good, since it might lead to insensibility and an inhuman isolation without giving the true spiritual release. The Stoic equality is justified as an element in the discipline of the Gita because it can be associated with and can help to the realisation of the free immutable Self in the mobile human being, param dristva , (The Gita-2.59) and to status in that new self-consciousness, esa brahmı sthitih . (The Gita-2.72) “Awakening by the understanding to the Highest which is beyond even the discerning mind, put force on the self by the self to make it firm and still, and slay this enemy who is so hard to assail, Desire.” (The Gita-3.43) Both the tamasic recoil of escape and the rajasic movement of struggle and victory are only justified when they look beyond themselves through the sattwic principle to the self-knowledge which legitimises both the recoil and the struggle." CWSA-19/Essays on the Gita/p-197 “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam , (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga .” CWSA-36/Autobiographical Notes/p-229, "Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be taught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for ever. But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul’s seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes." CWSA-23/The Synthesis of Yoga/p-83-84 "All the difficulty in dealing spiritually with the works of Life arises because the Will-in-Life for its purposes in the Ignorance has created a false soul of desire and substituted it for that spark of the Divine which is the true psyche. All or most of the works of life are at present or seem to be actuated and vitiated by this soul of desire; even those that are ethical or religious, even those that wear the guise of altruism, philanthropy, self-sacrifice, self- denial, are shot through and through with the threads of its making. This soul of desire is a separative soul of ego and all its instincts are for a separative self-affirmation; it pushes always, openly or under more or less shining masks, for its own growth, for possession, for enjoyment, for conquest and empire. If the curse of disquiet and disharmony and perversion is to be lifted from Life, the true soul, the psychic being, must be given its leading place and there must be a dissolution of the false soul of desire and ego. But this does not mean that life itself must be coerced and denied its native line of fulfilment; for behind this outer life soul of desire there is in us an inner and true vital being which has not to be dissolved but brought out into prominence and released to its true working as a power of the Divine Nature. The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects of the Life-Force. Those objects will even remain the same in essence, but transformed in their inner motive and outer character. The Divine Life-Power too will be a will for growth, a force of self-affirmation, but affirmation of the Divine within us, not of the little temporary personality on the surface, — growth into the true divine Individual, the central being, the secret imperishable Person who can emerge only by the subordination and disappearance of the ego. This is life’s true object: growth, but a growth of the spirit in Nature, affirming and developing itself in mind, life and body; possession, but a possession by the Divine of the Divine in all things, and not of things for their own sake by the desire of the ego; enjoyment, but an enjoyment of the divine Ananda in the universe; battle and conquest and empire in the shape of a victorious conflict with the Powers of Darkness, an entire spiritual self-rule and mastery over inward and outward Nature, a conquest by Knowledge, Love and Divine Will over the domains of the Ignorance." CWSA-23/The Synthesis of Yoga/p-175-176, "At this stage of the Yoga and even throughout the Yoga this form of desire, this figure of the ego is the enemy against whom we have to be always on our guard with an unsleeping vigilance. We need not be discouraged when we find him lurking within us and assuming all sorts of disguises, but we should be vigilant to detect him in all his masks and inexorable in expelling his influence. The illumining Word of this movement is the decisive line of the Gita, “To action thou hast a right but never under any circumstances to its fruit.” (The Gita-2.47) The fruit belongs solely to the Lord of all works; our only business with it is to prepare success by a true and careful action and to offer it, if it comes, to the divine Master. Afterwards even as we have renounced attachment to the fruit, we must renounce attachment to the work also; at any moment we must be prepared to change one work, one course or one field of action for another or abandon all works if that is the clear command of the Master. Otherwise we do the act not for his sake but for our satisfaction and pleasure in the work, from the kinetic nature’s need of action or for the fulfilment of our propensities; but these are all stations and refuges of the ego. However necessary for our ordinary motion of life, they have to be abandoned in the growth of the spiritual consciousness and replaced by divine counterparts: an Ananda , an impersonal and God-directed delight will cast out or supplant the unillumined vital satisfaction and pleasure, a joyful driving of the Divine Energy the kinetic need; the fulfilment of the propensities will no longer be an object or a necessity, there will be instead the fulfilment of the Divine Will through the natural dynamic truth in action of a free soul and a luminous nature. In the end, as the attachment to the fruit of the work and to the work itself has been excised from the heart, so also the last clinging attachment to the idea and sense of ourselves as the doer has to be relinquished; the Divine Shakti must be known and felt above and within us as the true and sole worker." CWSA-23/The Synthesis of Yoga/p-222-223, "The elimination of all egoistic activity and of its foundation, the egoistic consciousness, is clearly the key to the consummation we desire. And since in the path of works action is the knot we have first to loosen, we must endeavour to loosen it where it is centrally tied, in desire and in ego ; for otherwise we shall cut only stray strands and not the heart of our bondage. These are the two knots of our subjection to this ignorant and divided Nature, desire and ego-sense. And of these two desire has its native home in the emotions and sensations and instincts and from there affects thought and volition; ego-sense lives indeed in these movements, but it casts its deep roots also in the thinking mind and its will and it is there that it becomes fully self-conscious. These are the twin obscure powers of the obsessing world-wide Ignorance that we have to enlighten and eliminate. " CWSA-23/The Synthesis of Yoga/p-101-102, "Desire, it is thought, is the real motive power of human living and to cast it out would be to stop the springs of life; satisfaction of desire is man’s only enjoyment and to eliminate it would be to extinguish the impulse of life by a quietistic asceticism. But the real motive power of the life of the soul is Will ; desire is only a deformation of will in the dominant bodily life and physical mind. The essential turn of the soul to possession and enjoyment of the world consists in a will to delight, and the enjoyment of the satisfaction of craving is only a vital and physical degradation of the will to delight. It is essential that we should distinguish between pure will and desire, between the inner will to delight and the outer lust and craving of the mind and body. If we are unable to make this distinction practically in the experience of our being, we can only make a choice between a life-killing asceticism and the gross will to live or else try to effect an awkward, uncertain and precarious compromise between them. This is in fact what the mass of men do; a small minority trample down the life instinct and strain after an ascetic perfection; most obey the gross will to live with such modifications and restraints as society imposes or the normal social man has been trained to impose on his own mind and actions; others set up a balance between ethical austerity and temperate indulgence of the desiring mental and vital self and see in this balance the golden mean of a sane mind and healthy human living. But none of these ways gives the perfection which we are seeking, the divine government of the will in life. To tread down altogether the prana, the vital being, is to kill the force of life by which the large action of the embodied soul in the human being must be supported; to indulge the gross will to live is to remain satisfied with imperfection; to compromise between them is to stop half way and possess neither earth nor heaven. But if we can get at the pure will undeformed by desire, — which we shall find to be a much more free, tranquil, steady and effective force than the leaping, smoke-stifled, soon fatigued and baffled flame of desire, — and at the calm inner will of delight not afflicted or limited by any trouble of craving, we can then transform the prana from a tyrant, enemy, assailant of the mind into an obedient instrument. We may call these greater things, too, by the name of desire, if we choose, but then we must suppose that there is a divine desire other than the vital craving, a God-desire of which this other and lower phenomenon is an obscure shadow and into which it has to be transfigured. It is better to keep distinct names for things which are entirely different in their character and inner action." CWSA-24/The Synthesis of Yoga/p-658-659 The Reconciliation of Matter and Spirit through the practice of integral Karma Yoga : "The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here too the exclusive result is not inevitable. The end of the path (of integral Yoga) may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being." CWSA-23/The Synthesis of Yoga/p-39-40, “His spirit's stillness helped the toiling world. Inspired by silence and the closed eyes' sight (Supramental action of King Aswapati) His force could work with a new luminous art On the crude material from which all is made And the refusal of Inertia's mass And the grey front of the world's Ignorance And nescient Matter and the huge error of life.” Savitri-36, "A Power that lives upon the heights must act, Bring into life’s closed room the Immortal’s air And fill the finite with the Infinite.” Savitri-315-16 “His (Divine’s) will must be worked out in human breasts Against the Evil that rises from the gulfs, Against the world’s Ignorance and its obstinate strength, Against the stumblings of man’s pervert will, Against the deep folly of his human mind, Against the blind reluctance of his heart.” Savitri-444 “All was the violent ocean of a will Where lived captive to an immense caress, Possessed in a supreme identity, Her aim, joy, origin, Satyavan alone.” Savitri-579 Supramental Action: "The perfect supramental action will not follow any single principle or limited rule. It is not likely to satisfy the standard either of the individual egoist or of any organised group-mind. It will conform to the demand neither of the positive practical man of the world nor of the formal moralist nor of the patriot nor of the sentimental philanthropist nor of the idealising philosopher. It will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be. This even will not be so much an aim and purpose as a spontaneous law of the being and an intuitive determination of the action by the Light of the divine Truth and its automatic influence. It will proceed like the action of Nature from a total will and knowledge behind her, but a will and knowledge enlightened in a conscious supreme Nature and no longer obscure in this ignorant Prakriti . It will be an action not bound by the dualities but full and large in the spirit’s impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego." CWSA-23/The Synthesis of Yoga/p-206, " The will in us, because it is the most generally forceful power of our being, — there is a will of knowledge, a will of life, a will of emotion, a will acting in every part of our nature, takes many forms and returns various reactions to things, such as incapacity, limitation of power, mastery, or right will, wrong or perverted will, neutral volition, — in the ethical mind virtue, sin and non-ethical volition, — and others of the kind. These too the positive equality accepts as a tangle of provisional values from which it must start, but which it must transform into universal mastery, into the will of the Truth and universal Right, into the freedom of the divine Will in action. The equal will need not feel remorse, sorrow or discouragement over its stumblings; if these reactions occur in the habitual mentality, it will only see how far they indicate an imperfection and the thing to be corrected, — for they are not always just indicators, and so get beyond them to a calm and equal guidance. It will see that these stumblings themselves are necessary to experience and in the end steps towards the goal. Behind and within all that occurs in ourselves and in the world, it will look for the divine meaning and the divine guidance; it will look beyond imposed limitations to the voluntary self-limitation of the universal Power by which it regulates its steps and gradations, — imposed on our ignorance, self-imposed in the divine knowledge, — and go beyond to unity with the illimitable power of the Divine. All energies and actions it will see as forces proceeding from the one Existence and their perversions as imperfections, inevitable in the developing movement, of powers that were needed for that movement; it will therefore have charity for all imperfections, even while pressing steadily towards a universal perfection. This equality will open the nature to the guidance of the divine and universal Will and make it ready for that supramental action in which the power of the soul in us is luminously full of and one with the power of the supreme Spirit." CWSA-24/The Synthesis of Yoga/p-719, "There are four members of this second part of the sadhana or discipline of self-perfection and the first of them is right shakti, the right condition of the powers of the intelligence, heart, vital mind and body. It will only be possible at present to suggest a preliminary perfection of the last of these four, for the full siddhi will have to be dealt with after I have spoken of the supermind and its influence on the rest of the being. The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action. All working of mind or spirit has its vibration in the physical consciousness, records itself there in a kind of subordinate corporeal notation and communicates itself to the material world partly at least through the physical machine. But the body of man has natural limitations in this capacity which it imposes on the play of the higher parts of his being. And, secondly, it has a subconscient consciousness of its own in which it keeps with an obstinate fidelity the past habits and past nature of the mental and vital being and which automatically opposes and obstructs any very great upward change or at least prevents it from becoming a radical transformation of the whole nature. It is evident that if we are to have a free divine or spiritual and supramental action conducted by the force and fulfilling the character of a diviner energy, some fairly complete transformation must be effected in this outward character of the bodily nature. The physical being of man has always been felt by the seekers of perfection to be a great impediment and it has been the habit to turn from it with contempt, denial or aversion and a desire to suppress altogether or as far as may be the body and the physical life. But this cannot be the right method for the integral Yoga. The body is given us as one instrument necessary to the totality of our works and it is to be used, not neglected, hurt, suppressed or abolished. If it is imperfect, recalcitrant, obstinate, so are also the other members, the vital being, heart and mind and reason. It has like them to be changed and perfected and to undergo a transforma- tion. As we must get ourselves a new life, new heart, new mind, so we have in a certain sense to build for ourselves a new body." CWSA-24/The Synthesis of Yoga/p-729-730, "If the spirit is everywhere, even in matter — in fact matter itself is only an obscure form of the spirit — and if the supermind is the universal power of the spirit’s omnipresent self-knowledge organising all the manifestation of the being, then in matter and everywhere there must be present a supramental action and, however concealed it may be by another, lower and obscurer kind of operation, yet when we look close we shall find that it is really the supermind which organises matter, life, mind and reason. And this actually is the knowledge towards which we are now moving. There is even a quite visible intimate action of the consciousness, persistent in life, matter and mind, which is clearly a supramental action subdued to the character and need of the lower medium and to which we now give the name of intuition from its most evident characteristics of direct vision and self-acting knowledge, really a vision born of some secret identity with the object of the knowledge. What we call the intuition is however only a partial indication of the presence of the supermind, and if we take this presence and power in its widest character, we shall see that it is a concealed supramental force with a self-conscient knowledge in it which informs the whole action of material energy. It is that which determines what we call law of nature, maintains the action of each thing according to its own nature and harmonises and evolves the whole, which would otherwise be a fortuitous creation apt at any moment to collapse into chaos. All the law of nature is a thing precise in its necessities of process, but is yet in the cause of that necessity and of its constancy of rule, measure, combination, adaptation, re- sult a thing inexplicable, meeting us at every step with a mystery and a miracle, and this must be either because it is irrational and accidental even in its regularities or because it is suprarational, because the truth of it belongs to a principle greater than that of our intelligence. That principle is the supramental; that is to say, the hidden secret of Nature is the organisation of something out of the infinite potentialities of the self-existent truth of the spirit the nature of which is wholly evident only to an original knowledge born of and proceeding by a fundamental identity, the spirit’s constant self-perception. All the action of life too is of this character and all the action of mind and reason, — reason which is the first to perceive everywhere the action of a greater reason and law of being and try to render it by its own conceptional structures, though it does not always perceive that it is something other than a mental Intelligence which is at work, other than an intellectual Logos. All these processes are actually spiritual and supramental in their secret government, but mental, vital and physical in their overt process." CWSA-24/The Synthesis of Yoga/p-793-794, "A second movement is one which comes naturally to those who commence the Yoga with the initiative that is proper to the way of Bhakti. It is natural to them to reject the intellect and its action and to listen for the voice, wait for the impulsion or the command, the adesa , obey only the idea and will and power of the Lord within them, the divine Self and Purusha in the heart of the creature, ısvarah sarvabhutanam hriddese . This is a movement which must tend more and more to intuitivise the whole nature, for the ideas, the will, the impulsions, the feelings which come from the secret Purusha in the heart are of the direct intuitive character. This method is consonant with a certain truth of our nature. The secret Self within us is an intuitive self and this intuitive self is seated in every centre of our being, the physical, the nervous, the emotional, the volitional, the conceptual or cognitive and the higher more directly spiritual centres. And in each part of our being it exercises a secret intuitive initiation of our activities which is received and represented imperfectly by our outer mind and converted into the movements of the ignorance in the external action of these parts of our nature. The heart or emotional centre of the thinking desire mind is the strongest in the ordinary man, gathers up or at least affects the presentation of things to the consciousness and is the capital of the system. It is from there that the Lord seated in the heart of all creatures turns them mounted on the machine of Nature by the Maya of the mental ignorance. It is possible then by referring back all the initiation of our action to this secret intuitive Self and Spirit, the ever-present Godhead within us, and replacing by its influences the initiations of our personal and mental nature to get back from the inferior external thought and action to another, internal and intuitive, of a highly spiritualised character. Nevertheless the result of this movement cannot be complete, because the heart is not the highest centre of our being, is not supramental nor directly moved from the supramental sources. An intuitive thought and action directed from it may be very luminous and intense but is likely to be limited, even narrow in its intensity, mixed with a lower emotional action and at the best excited and troubled, rendered unbalanced or exaggerated by a miraculous or abnormal character in its action or at least in many of its accompaniments which is injurious to the harmonised perfection of the being. The aim of our effort at perfection must be to make the spiritual and supramental action no longer a miracle, even if a frequent or constant miracle, or only a luminous intervention of a greater than our natural power, but normal to the being and the very nature and law of all its process." CWSA-24/The Synthesis of Yoga/p-803-805, "The highest organised centre of our embodied being and of its action in the body is the supreme mental centre figured by the yogic symbol of the thousand-petalled lotus, sahasradala, and it is at its top and summit that there is the direct communication with the supramental levels. It is then possible to adopt a different and a more direct method, not to refer all our thought and action to the Lord secret in the heart-lotus but to the veiled truth of the Divinity above the mind and to receive all by a sort of descent from above, a descent of which we become not only spiritually but physically conscious. The siddhi or full accomplishment of this movement can only come when we are able to lift the centre of thought and conscious action above the physical brain and feel it going on in the subtle body. If we can feel ourselves thinking no longer with the brain but from above and outside the head in the subtle body, that is a sure physical sign of a release from the limitations of the physical mind, and though this will not be complete at once nor of itself bring the supramental action, for the subtle body is mental and not supramental, still it is a subtle and pure mentality and makes an easier communication with the supramental centres. The lower movements must still come , but it is then found easier to arrive at a swift and subtle discrimination telling us at once the difference, distinguishing the intuitional thought from the lower intellectual mixture, separating it from its mental coatings, rejecting the mere rapidities of the mind which imitate the form of the intuition without being of its true substance. It will be easier to discern rapidly the higher planes of the true supramental being and call down their power to effect the desired transformation and to refer all the lower action to the superior power and light that it may reject and eliminate, purify and transform and select among them its right material for the Truth that has to be organised within us. This opening up of a higher level and of higher and higher planes of it and the consequent re-formation of our whole consciousness and its action into their mould and into the substance of their power and luminous capacity is found in practice to be the greater part of the natural method used by the divine Shakti.... A fourth method is one which suggests itself naturally to the developed intelligence and suits the thinking man. This is to develop our intellect instead of eliminating it, but with the will not to cherish its limitations, but to heighten its capacity, light, intensity, degree and force of activity until it borders on the thing that transcends it and can easily be taken up and transformed into that higher conscious action. This movement also is founded on the truth of our nature and enters into the course and movement of the complete Yoga of self-perfection. That course, as I have described it, included a heightening and greatening of the action of our natural instruments and powers till they constitute in their purity and essential completeness a preparatory perfection of the present normal movement of the Shakti that acts in us. The reason and intelligent will, the buddhi , is the greatest of these powers and instruments, (the four instruments are chitta, or basic mental consciousness, manas, or sense mind, buddhi, or the intelligence and ahankara, or ego idea) the natural leader of the rest in the developed human being, the most capable of aiding the development of the others. The ordinary activities of our nature are all of them of use for the greater perfection we seek, are meant to be turned into material for them, and the greater their development, the richer the preparation for the supramental action . " CWSA-24/The Synthesis of Yoga/p-805-806, "It is difficult for the intellect to grasp at all what is meant by these supramental distinctions: the mental terms in which they can be rendered are lacking or inadequate and they can only be understood after a certain sight or certain approximations in experience. A number of indications are all that at present it can be useful to give. And first it will be enough to take certain clues from the thinking mind; for it is there that some of the nearest keys to the supramental action are discoverable. The thought of the intuitive mind proceeds wholly by four powers that shape the form of the truth, (1) an intuition that suggests its idea, (2) an intuition that discriminates, (3) an inspiration that brings in its word and something of its greater substance and (4) a revelation that shapes to the sight its very face and body of reality. These things are not the same as certain movements of the ordinary mental intelligence that look analogous and are easily mistaken for the true intuition in our first inexperience. (1) The suggestive intuition is not the same thing as the intellectual insight of a quick intelligence or (2) the intuitive discrimination as the rapid judgment of the reasoning intellect; (3) the intuitive inspiration is not the same as the inspired action of the imaginative intelligence, (4) nor the intuitive revelation as the strong light of a purely mental close seizing and experience." CWSA-24/The Synthesis of Yoga/p-813-814, "The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude. It may take for starting-point or rather for a thing to light up and disclose in its true sense the data of mind and sense or else fire a train of past thought and knowledge to new meanings and issues, but it is dependent on nothing but itself and may leap out of its own field of lustres, independent of previous suggestion or data, and this kind of action becomes progressively more common and adds itself to the other to initiate new depths and ranges of knowledge. In either case there is always an element of self-existent truth and a sense of absoluteness of origination suggestive of its proceeding from the spirit’s knowledge by iden- tity. It is the disclosing of a knowledge that is secret but already existent in the being: it is not an acquisition, but something that was always there and revealable. It sees the truth from within and illumines with that inner vision the outsides and it harmonises, too, readily — provided we keep intuitively awake with whatever fresh truth has yet to arrive. These character- istics become more pronounced and intense in the higher, the proper supramental ranges: in the intuitive mind they may not be always recognisable in their purity and completeness, because of the mixture of mental stuff and its accretion, but in the divine reason and greater supramental action they become free and absolute. " CWSA-24/The Synthesis of Yoga/p-814-815, "The Transition from mind to supermind is not only the substitution of a greater instrument of thought and knowledge, but a change and conversion of the whole consciousness. There is evolved not only a supramental thought, but a supramental will, sense, feeling, a supramental substitute for all the activities that are now accomplished by the mind. All these higher activities are first manifested in the mind itself as descents, irruptions, messages or revelations of a superior power. Mostly they are mixed up with the more ordinary action of the mind and not easily distinguishable from them in our first inexperience except by their superior light and force and joy, the more so as the mind greatened or excited by their frequent coming quickens its own action and imitates the external characteristics of the supramental activity : its own operation is made more swift, luminous, strong and positive and it arrives even at a kind of imitative and often false intuition that strives to be but is not really the luminous, direct and self-existent truth. The next step is the formation of a luminous mind of intuitive experience, thought, will, feeling, sense from which the intermixture of the lesser mind and the imitative intuition are progressively eliminated: this is a process of purification, suddhi, necessary to the new formation and perfection, siddhi. At the same time there is the disclosure above the mind of the source of the intuitive action and a more and more organised functioning of a true supramental consciousness acting not in the mind but on its own higher plane. This draws up into itself in the end the intuitive mentality it has created as its representative and assumes the charge of the whole activity of the consciousness. The process is progressive and for a long time chequered by admixture and the necessity of a return upon the lower movements in order to correct and transform them. The higher and the lower power act sometimes alternately, — the consciousness descending back from the heights it had attained to its former level but always with some change, — but sometimes together and with a sort of mutual reference. The mind eventually becomes wholly intuitivised and exists only as a passive channel for the supramental action; but this condition too is not ideal and presents, besides, still a certain obstacle, because the higher action has still to pass through a retarding and diminishing conscious substance, — that of the physical consciousness. The final stage of the change will come when the supermind occupies and supramentalises the whole being and turns even the vital and physical sheaths into moulds of itself, responsive, subtle and instinct with its powers. Man then becomes wholly the superman. This is at least the natural and integral process." CWSA-24/The Synthesis of Yoga/p-825-826, "The ordinary language of the intellect is not sufficient to describe this action, for the same words have to be used, indicating a certain correspondence, but actually to connote inadequately a different thing. Thus the supermind uses a certain sense action, employing but not limited by the physical organs, a thing which is in its nature a form consciousness and a contact consciousness, but the mental idea and experience of sense can give no conception of the essential and characteristic action of this supramentalised sense consciousness. Thought too in the supramental action is a different thing from the thought of the mental intelligence. The supramental thinking is felt at its basis as a conscious contact or union or identity of the substance of being of the knower with the substance of being of the thing known and its figure of thought as the power of awareness of the self revealing through the meeting or the oneness, because carrying in itself, a certain knowledge form of the object’s content, action, significance. Therefore observation, memory, judgment too mean each a different thing in the supermind from what it is in the process of the mental intelligence." CWSA-24/The Synthesis of Yoga/p-856, "The issue out of this dilemma is to a greater perfection towards which the formation of the intuitive, inspired and revelatory mind is only a preparatory stage, and that comes by a constant instreaming and descent of more and more of the " CWSA-24/The Synthesis of Yoga/p-903-904 The task for a Sadhaka of Integral Karma Yoga: "The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense God Himself, the real Person in us, becomes the sadhaka of the sadhana as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity." CWSA-23/The Synthesis of Yoga/p-45-46, "The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working." CWSA-23/The Synthesis of Yoga/p-60-61, "But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it. Or there may even be a recoil to the lower life, — what is called in the ordinary parlance of Yoga a fall from the path . This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul’s future." CWSA-23/The Synthesis of Yoga/p-70-71, "But for the sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe." CWSA-23/The Synthesis of Yoga/p-77-78, "Every kind of solution has been offered from the entire abandonment of works and life, so far as that is physically possible, to the acceptance of life as it is but with a new spirit animating and uplifting its movements, in appearance the same as they were but changed in the spirit behind them and therefore in their inner significance. The extreme solution insisted on by the world-shunning ascetic or the inward-turned ecstatical and self-oblivious mystic is evidently foreign to the purpose of an integral Yoga, — for if we are to realise the Divine in the world, it cannot be done by leaving aside the world-action and action itself altogether. At a less high pitch it was laid down by the religious mind in ancient times that one should keep only such actions as are in their nature part of the seeking, service or cult of the Divine and such others as are attached to these or, in addition, those that are indispensable to the ordinary setting of life but done in a religious spirit and according to the injunctions of traditional religion and Scripture. But this is too formalist a rule for the fulfilment of the free spirit in works, and it is besides professedly no more than a provisional solution for tiding over the transition from life in the world to a life in the Beyond which still remains the sole ultimate purpose. An integral Yoga must lean rather to the catholic injunction of the Gita that even the liberated soul, living in the Truth, should still do all the works of life so that the plan of the universal evolution under a secret divine leading may not languish or suffer. But if all works are to be done with the same forms and on the same lines as they are now done in the Ignorance, our gain is only inward and our life is in danger of becoming the dubious and ambiguous formula of an inner Light doing the works of an outer Twilight, the perfect Spirit expressing itself in a mould of imperfection foreign to its own divine nature. If no better can be done for a time, — and during a long period of transition something like this does inevitably happen, — then so it must remain till things are ready and the spirit within is powerful enough to impose its own forms on the life of the body and the world outside; but this can be accepted only as a transitional stage and not as our soul’s ideal or the ultimate goal of the passage." CWSA-23/The Synthesis of Yoga/p-135-136, "Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, — always provided the rejection is sincere, — egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravritti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda. All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura. The social law, that second term of our progress, is a means to which the ego is subjected in order that it may learn discipline by subordination to a wider collective ego. This law may be quite empty of any moral content and may express only the needs or the practical good of the society as each society conceives it. Or it may express those needs and that good, but modified and coloured and supplemented by a higher moral or ideal law. It is binding on the developing but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature." CWSA-23/The Synthesis of Yoga/p-209-211, "For, even after he is free, the sadhaka will be in the world and to be in the world is to remain in works. But to remain in works without desire is to act for the good of the world in general or for the kind or the race or for some new creation to be evolved on the earth or some work imposed by the Divine Will within him. And this must be done either in the framework provided by the environment or the grouping in which he is born or placed or else in one which is chosen or created for him by a divine direction. Therefore in our perfection there must be nothing left in the mental being which conflicts with or prevents our sympathy and free self-identification with the kind, the group or whatever collective expression of the Divine he is meant to lead, help or serve. But in the end it must become a free self-identification through identity with the Divine and not a mental bond or moral tie of union or a vital association dominated by any kind of personal, social, national, communal or credal egoism. If any social law is obeyed, it will not be from physical necessity or from the sense of personal or general interest or for expediency or because of the pressure of the environment or from any sense of duty, but solely for the sake of the Lord of works and because it is felt or known to be the Divine Will that the social law or rule or relation as it stands can still be kept as a figure of the inner life and the minds of men must not be disturbed by its infringement. If, on the other hand, the social law, rule or relation is disregarded, that too will not be for the indulgence of desire, personal will or personal opinion, but because a greater rule is felt that expresses the law of the Spirit or because it is known that there must be in the march of the divine All-Will a movement towards the changing, exceeding or abolition of existing laws and forms for the sake of a freer larger life necessary to the world’s progress. " CWSA-23/The Synthesis of Yoga/p-211-212, " There is still left the moral law or the ideal and these, even to many who think themselves free, appear for ever sacred and intangible. But the sadhaka, his gaze turned always to the heights, will abandon them to Him whom all ideals seek imperfectly and fragmentarily to express; all moral qualities are only a poor and rigid travesty of his spontaneous and illimitable perfection. The bondage to sin and evil passes away with the passing of nervous desire; for it belongs to the quality of vital passion, impulsion or drive of propensity in us (rajoguna ) and is extinguished with the transformation of that mode of Nature. But neither must the aspirant remain subject to the gilded or golden chain of a conventional or a habitual or a mentally ordered or even a high or clear sattwic virtue. That will be replaced by something profounder and more essential than the minor inadequate thing that men call virtue. The original sense of the word was manhood and this is a much larger and deeper thing than the moral mind and its structures. The culmination of Karmayoga is a yet higher and deeper state that may perhaps be called “soulhood”, — for the soul is greater than the man; a free soulhood spontaneously welling out in works of a supreme Truth and Love will replace human virtue. But this supreme Truth cannot be forced to inhabit the petty edifices of the practical reason or even confined in the more dignified constructions of the larger ideative reason that imposes its representations as if they were pure truth on the limited human intelligence. This supreme Love will not necessarily be consistent, much less will it be synonymous, with the partial and feeble, ignorant and emotion-ridden movements of human attraction, sympathy and pity. The petty law cannot bind the vaster movement; the mind’s partial attainment cannot dictate its terms to the soul’s supreme fulfilment... At first, the higher Love and Truth will fulfil its movement in the sadhaka according to the essential law or way of his own nature. For that is the special aspect of the divine Nature, the particular power of the supreme Shakti, out of which his soul has emerged into the Play, not limited indeed by the forms of this law or way, for the soul is infinite. But still its stuff of nature bears that stamp, evolves fluently along those lines or turns around the spiral curves of that dominating influence. He will manifest the divine Truth-movement according to the temperament of the sage or the lion-like fighter or the lover and enjoyer or the worker and servant or in any combination of essential attributes (gunas) that may constitute the form given to his being by its own inner urge. It is this self-nature playing freely in his acts which men will see in him and not a conduct cut, chalked out, artificially regulated, by any lesser rule or by any law from outside." CWSA-23/The Synthesis of Yoga/p-212-213 4 / Chapter 4. Towards the Yoga of Knowledge , Jnana Yoga Summary or A Brief Restatement: This chapter gives a hint about the highest secret knowledge, rahasyam uttamam, the purpose of birth of Avatara , the twice-born Soul, the necessity of the Guru, the knowledge of all life, the fourfold Soul forces, universal Divine action, the difference between action and inaction, attainment of Knowledge through faith. The Gita hints about the highest secret knowledge but ' leaves that for the seeker to discover by his own spiritual experience.' An Avatar accepts life and action and by His divine Influence, the problem of Lower Nature is transformed into a higher Divine Nature and ordinary earth-bound action is transformed into Divine action of the liberated Soul. The necessity of Guru as Spiritual fosterer is indispensable in traditional Yoga and by his Influence Psychic and Spiritual being open of a twice-born Soul, and he first realises Psychic being and Spiritual being and then afterwards Supramental being, atmani atho mayi . (The Gita-4.35) "The first step is Karmayoga , the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga , the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker , is attained, union with the divine Being and oneness with the supreme divine nature ." CWSA-19/Essays on the Gita/p-38 Rahasyam Uttamam , The Supreme Secret of the Gita: " He becomes capable of that dwelling in God and giving up of his whole consciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamam rahasyam ." CWSA-19/Essays on the Gita/p-14, " Such is the analysis, not confining itself to the apparent cosmic process but penetrating into the occult secrets of super-conscious Nature, uttamam rahasyam , by which the Gita founds its synthesis of Vedanta, Sankhya and Yoga , its synthesis of knowledge, works and devotion. By the pure Sankhya alone the combining of works and liberation is contradictory and impossible. By pure Monism alone the permanent continuation of works as a part of Yoga and the indulgence of devotion after perfect knowledge and liberation and union are attained, become impossible or at least irrational and otiose. The Sankhya knowledge of the Gita dissipates and the Yoga system of the Gita triumphs over all these obstacles." CWSA-19/Essays on the Gita/p- 80, "But the highest secret of all, uttamam rahasyam , is the Purushottama . This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti , meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." CWSA-19/Essays on the Gita/p-125, " It is the nature of the Purushottama who holds both these together and by his supreme divinity reconciles them in a divine reconciliation which is the highest secret of his being, rahasyam hyetad uttamam ." CWSA-19/Essays on the Gita/p- 140, "This double aspect in the Gita’s doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the Avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all, rahasyam uttamam .“ CWSA-19/Essays on the Gita/p-148, "For he has unified his whole being in the Purushottama, has assumed the divine being and the higher divine nature of becoming, madbhava , has unified even his mind and natural consciousness with the Divine, manmana maccittah . (The Gita-9.34, 18.58) This change is the final evolution of the nature and the consummation of the divine birth, rahasyam uttamam. When it is accomplished, the soul is aware of itself as the master of its nature and, grown a light of the divine Light and will of the divine Will, is able to change its natural workings into a divine action." CWSA-19/Essays on the Gita/p-232-233, "“Of all Yogins he who with all his inner self given up to Me, for Me has love and faith, sraddhavan bhajate, him I hold to be the most united with Me in Yoga.” It is this that is the closing word of these first six chapters and contains in itself the seed of the rest, (This is the seed of Chapter-7 to 18) of that which still remains unspoken and is nowhere entirely spoken ; for it is always and remains something of a mystery and a secret, rahasyam, the highest spiritual mystery and the divine secret." CWSA-19/Essays on the Gita/p-246, " The passion of love in our self-giving carries us up to him and opens the mystery of his deepest heart of being. Love completes the triple cord of the sacrifice, perfects the triune key of the highest secret, uttamam rahasyam ." CWSA-19/Essays on the Gita/p-290, " That will and power is now not separately, egoistically his own, but a force of the suprapersonal Divine who acts in this becoming of his own self, this one of his myriad personalities by means of the characteristic form of the natural being, the swabhava. This is the high secret and mystery, uttamam rahasyam , of the action of the liberated man. It is the result of a growing of the human soul into a divine Light and of the union of its nature with a highest universal nature." CWSA-19/Essays on the Gita/p-459, "The account given here of the supreme spiritual and supramental forms of highest Nature action corresponding to the gunas is not derived from the Gita, but introduced from spiritual experience. The Gita does not describe in any detail the action of the highest Nature, rahasyam uttamam ; it leaves that for the seeker to discover by his own spiritual experience. It only points out the nature of the high sattwic temperament and action through which this supreme mystery has to be reached and insists at the same time on the overpassing of Sattwa and transcendence of the three gunas .” CWSA-19/Essays on the Gita/p-467, "This mystery of our being implies necessarily a similar supreme mystery of the being of the Purushottama, rahasyam uttamam . It is not an exclusive impersonality of the Absolute that is the highest secret. This highest secret is the miracle of a supreme Person and apparent vast Impersonal that are one, an immutable transcendent Self of all things and a Spirit that manifests itself here at the very foundation of cosmos as an infinite and multiple personality acting everywhere, — a Self and Spirit revealed to our last, closest, profoundest experience as an illimitable Being who accepts us and takes us to him, not into a blank of featureless existence, but most positively, deeply, wonderfully into all Himself and in all the ways of his and our conscious existence." 550, “A featureless extinction may be a rigorous demand of the mind’s logic of self-annulment; it is not the last word of the supreme mystery, rahasyam uttamam .” CWSA-19/Essays on the Gita-551, The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam ): “For there are two aspects of the divine birth ; (1) one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar (Janma karma cha me divyam, My birth and action are both Divine) ; (2) the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah ; (The Gita-4.10/10.6/13.18/14.19) it is the being born anew in a second birth of the soul. (sa yogi maye vartate, that Yogi lives and acts in Me) It is that (1) new birth which Avatarhood and (2) the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "We have to remember and take together its doctrine of the one Self in all, of the Godhead seated in the heart of every creature, its teaching about the relations between the Creator and his creation, its strongly emphasised idea of the vibhuti, — noting too the language in which the Teacher gives his own divine example of selfless works which applies equally to the human Krishna and the divine Lord of the worlds, and giving their due weight to such passages as that in the ninth chapter, “Deluded minds despise Me lodged in the human body because they know not my supreme nature of being, Lord of all existences”; (The Gita-9.11) and we have to read in the light of these ideas this passage we find before us and its declaration that by the knowledge of his divine birth and divine works men come to the Divine and by becoming full of him and even as he and taking refuge in him they arrive at his nature and status of being, madbhavam ." (The Gita-4.10/10.6/13.18/14.19) CWSA-19/Essays on the Gita/p-149, "This is the double condition of the divine birth of the soul , of its release from the mortality of the ego and the body into the spiritual and eternal, — (1) knowledge first of one’s timeless immutable self and union through it with the timeless Godhead, (2) but knowledge too of that which lives behind the riddle of cosmos, the Godhead in all existences and their workings." CWSA-19/Essays on the Gita/p-307, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once (1) the secret of the eternal and unborn Divine and (2) the secret of the divine birth and works, janma karma cha me divyam . (The Gita-4.9) The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works .” (The Gita-4.14)" CWSA-19/Essays on the Gita/p-144, "For the reason why the practice of this Yoga becomes possible and easy is that in doing it we give up the whole working of all that we naturally are into the hands of that inner divine Purusha . The Godhead works out the divine birth in us progressively, simply, infallibly, by (1) taking up our being into his and (2) by filling it with his own knowledge and power, jnanadıpena bhasvata ; (The Gita-10.11) he lays hands on our obscure ignorant nature and transforms it into his own light and wideness. What with entire faith and without egoism we believe in and impelled by him will to be, the God within will surely accomplish. But the egoistic mind and life we now and apparently are, must first surrender itself for transmutation into the hands of that inmost secret Divinity within us." CWSA-19/Essays on the Gita/p-310 "In a high state where ignorance is no more, Each movement is a wave of peace and bliss, Repose God’s motionless creative force, Action a ripple in the Infinite And birth a gesture of Eternity. " Savitri-200 "The mystery of God’s birth and acts remains Leaving unbroken the last chapter’s seal, Unsolved the riddle of the unfinished Play; The cosmic Player laughs within his mask, And still the last inviolate secret hides Behind the human glory of a Form, Behind the gold eidolon of a Name." Savitri-311, The Divine Birth of Human Being, Dvija: “The ordinary man who wishes to reach God through knowledge, must undergo an elaborate training. He must begin by becoming absolutely pure, he must cleanse thoroughly his body, his heart and his intellect, he must get himself a new heart and be born again; for only the twice born can understand or teach the Vedas . When he has done this he needs yet four things before he can succeed, (1) the Sruti or recorded revelation, (2) the Sacred Teacher, (3) the practice of Yoga and (4) the Grace of God. ” CWSA-18/Kena and other Upanishads/p-169, "The language of the Gita shows therefore that the divine birth is that of the conscious Godhead in our humanity and essentially the opposite of the ordinary birth even though the same means are used, because it is not the birth into the Ignorance, but the birth of the knowledge, not a physical phenomenon, but a soul-birth. It is the Soul’s coming into birth as the self-existent Being controlling consciously its becoming and not lost to self-knowledge in the cloud of the ignorance. It is the Soul born into the body as Lord of Nature, standing above and operating in her freely by its will , not entangled and helplessly driven round and round in the mechanism; for it works in the knowledge and not, as most do, in the ignorance. It is the secret Soul in all coming forward from its governing secrecy behind the veil to possess wholly in a human type, but as the Divine, the birth which ordinarily it possesses only from behind the veil as the Ishwara while the outward consciousness in front of the veil is rather possessed than in possession because there it is a partially conscious being, the Jiva lost to self-knowledge and bound in its works through a phenomenal subjection to Nature. The Avatar therefore is a direct manifestation in humanity by Krishna the divine Soul of that divine condition of being to which Arjuna , the human soul, the type of a highest human being, a Vibhuti , is called upon by the Teacher to arise, and to which he can only arise by climbing out of the ignorance and limitation of his ordinary humanity. It is the manifestation from above of that which we have to develop from below ; it is the descent of God into that divine birth of the human being into which we mortal creatures must climb; it is the attracting divine example given by God to man in the very type and form and perfected model of our human existence." CWSA-19/Essays on the Gita/p-156-157, "The inner fruit of the Avatar’s coming is gained by those who learn from it the true nature of the divine birth and the divine works and who, growing full of him in their consciousness and taking refuge in him with their whole being, manmaya mam upasritah , purified by the realising force of their knowledge and delivered from the lower nature, attain to the divine being and divine nature, madbhavam. (The Gita-4.10/10.6/13.18/14.19) The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."CWSA-19/Essays on the Gita/p-175, "Change your being, be reborn into the spirit and by that new birth proceed with the action to which the Spirit within has appointed you, may be said to be the heart of its message. Or again, put otherwise, with a deeper and more spiritual import, make the work you have to do here your means of inner spiritual rebirth , the divine birth, and, having become divine, do still divine works as an instrument of the Divine for the leading of the peoples. Therefore there are here two things which have to be clearly laid down and clearly grasped, the way to the change, to this upward transference, this new divine birth, and the nature of the work or rather the spirit in which it has to be done, since the outward form of it need not at all change, although really its scope and aim become quite different. But these two things are practically the same, for the elucidation of one elucidates the other. The spirit of our action arises from the nature of our being and the inner foundation it has taken, but also this nature is itself affected by the trend and spiritual effect of our action; a very great change in the spirit of our works changes the nature of our being and alters the foundation it has taken; it shifts the centre of conscious force from which we act. If life and action were entirely illusory, as some would have it, if the Spirit had nothing to do with works or life, this would not be so; but the soul in us develops itself by life and works and, not indeed so much the action itself, but the way of our soul’s inner force of working determines its relations to the Spirit. This is, indeed, the justification of Karmayoga as a practical means of the higher self-realisation ." CWSA-19/Essays on the Gita/p-251 “Some near approached, were touched, caught fire, then failed, Too great was her demand, too pure her force. Thus lighting earth around her like a sun, Yet in her inmost sky an orb aloof, A distance severed her from those most close.” Savitri-366 The four orders of old Indian social culture, chaturvarnya : "This swadharma is of four general kinds formulated outwardly in the action of the four orders of the old Indian social culture, chaturvarnya . (The Gita-4.13) That system corresponds, says the Gita, to a divine law, it “was created by me according to the divisions of the gunas and works,” — created from the beginning by the Master of existence. In other words, there are four distinct orders of the active nature, or four fundamental types of the soul in nature, svabhava , and the work and proper function of each human being corresponds to his type of nature. This is now finally explained in preciser detail. The works of Brahmins, Kshatriyas, Vaishyas and Shudras , says the Gita, are divided according to the qualities (gunas) born of their own inner nature, spiritual temperament, essential character (svabhava ). Calm, self-control, askesis, purity, long-suffering, candour, knowledge, acceptance of spiritual truth are the work of the Brahmin , born of his swabhava . Heroism, high spirit, resolution, ability, not fleeing in the battle, giving, lordship ( ısvara-bhava , the temperament of the ruler and leader) are the natural work of the Kshatriya. Agriculture, cattle-keeping, trade inclusive of the labour of the craftsman and the artisan are the natural work of the Vaishya. All work of the character of service falls within the natural function of the Shudra . A man, it goes on to say, who devotes himself to his own natural work in life acquires spiritual perfection, not indeed by the mere act itself, but if he does it with right knowledge and the right motive, if he can make it a worship of the Spirit of this creation and dedicate it sincerely to the Master of the universe from whom is all impulse to action. All labour, all action and function, whatever it be, can be consecrated by this dedication of works, can convert the life into a self-offering to the Godhead within and without us and is itself converted into a means of spiritual perfection. But a work not naturally one’s own, even though it may be well performed, even though it may look better from the outside when judged by an external and mechanical standard or may lead to more success in life, is still inferior as a means of subjective growth precisely because it has an external motive and a mechanical impulsion. One’s own natural work is better, even if it looks from some other point of view defective. One does not incur sin or stain when one acts in the true spirit of the work and in agreement with the law of one’s own nature. All action in the three gunas is imperfect, all human work is subject to fault, defect or limitation; but that should not make us abandon our own proper work and natural function. Action should be rightly regulated action, niyatam karma , (The Gita-3.8, 18.47) but intrinsically one’s own, evolved from within, in harmony with the truth of one’s being, regulated by the Swabhava , svabhava-niyatam karma ." (The Gita-18.47) CWSA-19/Essays on the Gita/p-509-510, "The ancient Chaturvarnya must not be judged by its later disintegrated degeneration and gross meaningless parody, the caste system. But neither was it precisely the system of the classes which we find in other civilisations, priesthood, nobility, merchant class and serfs or labourers. It may have had outwardly the same starting-point, but it was given a very different revealing significance. The ancient Indian idea was that man falls by his nature into four types. There are, first and highest, the man of learning and thought and knowledge; next, the man of power and action, ruler, warrior, leader, administrator; third in the scale, the economic man, producer and wealth-getter, the merchant, artisan, cultivator: these were the twice-born, who received the initiation, Brahmin, Kshatriya, Vaishya . Last came the more undeveloped human type, not yet fit for these steps of the scale, unintellectual, without force, incapable of creation or intelligent production, the man fit only for unskilled labour and menial service, the Shudra . The economic order of society was cast in the form and gradation of these four types. The Brahmin class was called upon to give the community its priests, thinkers, men of letters, legists, scholars, religious leaders and guides. The Kshatriya class gave it its kings, warriors, governors and administrators. The Vaishya order supplied it with its producers, agriculturists, craftsmen, artisans, merchants and traders. The Shudra class ministered to its need of menials and servants. As far as this went, there was nothing peculiar in the system except its extraordinary durability and, perhaps, the supreme position given to religion, thought and learning, not only at the top of the scale, — for that can be paralleled from one or two other civilisations, — but as the dominant power. The Indian idea in its purity fixed the status of a man in this order not by his birth, but by his capacities and his inner nature, and, if this rule had been strictly observed, that would have been a very clear mark of distinctness, a superiority of a unique kind. But even the best society is always something of a machine and gravitates towards the material sign and standard, and to found truly the social order upon this finer psychological basis would have been in those times a difficult and vain endeavour. In practice we find that birth became the basis of the Varna . It is elsewhere that we must look for the strong distinguishing mark which has made of this social structure a thing apart and sole in its type." CWSA-20/The Renaissance in India/p-170-171 Nitya Yajna , ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: " Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman ,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" CWSA-19/Essays of the Gita/p-122, "But the integral Yoga pushed towards a complete union of the Divine with the earth-life cannot stop short in this narrow province or limit this union within the lesser dimensions of an ethical rule of philanthropy and beneficence. All action must be made in it part of the God-life, (1) our acts of knowledge, (2) our acts of power and production and creation, (3) our acts of joy and beauty and the soul’s pleasure, (4) our acts of will and endeavour and struggle and not our acts only of love and beneficent service. Its way to do these things will be not outward and mental, but inward and spiritual, and to that end it will bring into all activities, whatever they are, the spirit of divine love, the spirit of adoration and worship, the spirit of happiness in the Divine and in the beauty of the Divine so as to make all life a sacrifice of the works of the soul’s love to the Divine, its cult of the Master of its existence." CWSA-23/The Synthesis of Yoga/p-162 Significance of Sacrifice: "But in Yoga works had a much wider significance. The Gita insists on this wider significance; in our conception of spiritual activity all works have to be included, sarva-karmani . (The Gita-3.26, 5.13) At the same time it does not, like Buddhism , reject the idea of the sacrifice, it prefers to uplift and enlarge it. Yes, it says in effect, not only is sacrifice, yajna , the most important part of life, but all life, all works should be regarded as sacrifice , are yajna , though by the ignorant they are performed without the higher knowledge and by the most ignorant not in the true order, avidhi-purvakam . (The Gita-9.23) Sacrifice is the very condition of life; with sacrifice as their eternal companion the Father of creatures created the peoples. (The Gita-3.10)" CWSA-19/Essays on the Gita/p-89 "Even the material interchange between gods and men proceeds upon this principle, as typified in the dependence of rain and its product food on this working and on them the physical birth of creatures. (The Gita-3.14, 15) For all the working of Prakriti is in its true nature a sacrifice, yajna , with the Divine Being as the enjoyer of all energisms and works and sacrifice and the great Lord of all existences, bhoktaram yajnatapasam sarvaloka-mahesvaram , (The Gita-5.29) and to know this Divine all-pervading and established in sacrifice, sarvagatam yajne pratisthitam, (The Gita-3.15) is the true, the Vedic knowledge." CWSA-19/Essays on the Gita/p-117 The Sacrifice of Knowledge is the Highest Sacrifice: "In answer Krishna affirms that the Sankhya goes by knowledge and renunciation, the Yoga by works; but the real renunciation is impossible without Yoga, without works done as a sacrifice, done with equality and without desire of the fruit, with the perception that it is Nature which does the actions and not the soul; but immediately afterwards he declares that the sacrifice of knowledge is the highest, all work finds its consummation in knowledge, (The Gita-4.33) by the fire of knowledge all works are burnt up; therefore by Yoga works are renounced and their bondage overcome for the man who is in possession of his Self." CWSA-19/Essays on the Gita/p-82, "But there are gradations in the range of these various forms of sacrifice, the physical offering the lowest , the sacrifice of knowledge the highest . Knowledge is that in which all this action culminates, (The Gita-4.33) not any lower knowledge, but the highest, self- knowledge and God-knowledge, that which we can learn from those who know the true principles of existence, (The Gita-4.34) that by possessing which we shall not fall again into the bewilderment of the mind’s ignorance and into its bondage to mere sense-knowledge and to the inferior activity of the desires and passions. The knowledge in which all culminates is that by which “thou shalt see all existences (becomings, bhutani ) without exception in the Self, then in Me.” (The Gita-4.35) For the Self is that one, immutable, all-pervading, all-containing, self-existent reality or Brahman hidden behind our mental being into which our consciousness widens out when it is liberated from the ego; we come to see all beings as becomings, bhutani, within that one self-existence." CWSA-19/Essays on the Gita/p-122, "The sacrifice of knowledge, says the Gita therefore, is greater than any material sacrifice . “Even if thou art the greatest doer of sin beyond all sinners, thou shalt cross over all the crookedness of evil in the ship of knowledge . . . . (The Gita-4.36) There is nothing in the world equal in purity to knowledge.” (The Gita-4.38) By knowledge desire and its first-born child, sin, are destroyed. The liberated man is able to do works as a sacrifice because he is freed from attachment through his mind, heart and spirit being firmly founded in self- knowledge, gata-sangasya jnana vasthita-cetasah . (The Gita-4.23) All his work disappears completely as soon as done, suffers laya, as one might say, in the being of the Brahman , pravilıyate ; (The Gita-4.23) it has no reactionary consequence on the soul of the apparent doer. The work is done by the Lord through his Nature, it is no longer personal to the human instrument. The work itself becomes but power of the nature and substance of the being of the Brahman ." CWSA-19/Essays on the Gita/p-200, "Those who lay a predominant stress on knowledge, arrive to the same point by an always increasing, engrossing, enforcing power of the vision of the Divine on the soul and the nature. Theirs is the sacrifice of knowledge and by an ineffable ecstasy of knowledge they come to the adoration of the Purushottama , jnana-yajnena yajanto mam upasate . (The Gita-9.15) This is a comprehension filled with Bhakti, because it is integral in its instruments, integral in its objective. It is not a pursuit of the Supreme merely as an abstract unity or an indeterminable Absolute. It is a heart-felt seeking and seizing of the Supreme and the Universal, a pursuit of the Infinite in his infinity and of the Infinite in all that is finite, a vision and embracing of the One in his oneness and of the One in all his several principles, his innumerable visages, forces, forms, here, there, everywhere, timelessly and in time, multiply, multitudinously, in endless aspects of his Godhead, in beings without number, all his million universal faces fronting us in the world and its creatures, ekatvena prithaktvena bahudha visvatomukham. (The Gita-9.15) This knowledge becomes easily an adoration, a large devotion, a vast self-giving, an integral self-offering because it is the knowledge of a Spirit, the contact of a Being, the embrace of a supreme and universal Soul which claims all that we are even as it lavishes on us when we approach it all the treasures of its endless delight of existence." CWSA-19/Essays on the Gita/p-327-328, "All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.” CWSA-23/The Synthesis of Yoga/p-157, “It is therefore through the sacrifice of love, works and knowledge with the psychic being as the leader and priest of the sacrifice that life itself can be transformed into its own true spiritual figure. If the sacrifice of knowledge rightly done is easily the largest and purest offering we can bring to the Highest, the sacrifice of love is not less demanded of us for our spiritual perfection; it is even more intense and rich in its singleness and can be made not less vast and pure. This pure wideness is brought into the intensity of the sacrifice of love when into all our activities there is poured the spirit and power of a divine infinite joy and the whole atmosphere of our life is suffused with an engrossing adoration of the One who is the All and the Highest. For then does the sacrifice of love attain its utter perfection when, offered to the divine All, it becomes integral, catholic and boundless, and when, uplifted to the Supreme, it ceases to be the weak, superficial and transient movement men call love and becomes a pure and grand and deep uniting Ananda .” CWSA-23/The Synthesis of Yoga/p-158 4 / Chapter 4. Towards the Yoga of Knowledge , Jnana Yoga The Reconciliation of Matter and Spirit through the practice of integral Jnana Yoga : “But this exclusive consummation (realisation of Supreme Self) is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realization of the supreme Self not only in one’s own being but in all beings and, finally, the realization of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realization a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilizable for the projection of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualization and to the justification of the cosmic travail of knowledge in humanity.” CWSA-23/The Synthesis of Yoga/p-38-39 "Or a revealing Force sweeps blazing in; Out of some vast superior continent Knowledge breaks through trailing its radiant seas, And Nature trembles with the power, the flame.” Savitri-47 “Of wisdom looked from light on transient things. A scout of victory in a vigil tower, Her aspiration called high destiny down; A silent warrior paced in her city of strength Inviolate, guarding Truth’s diamond throne.” Savitri-358 “Our greater self of knowledge waits for us, A supreme light in the truth-conscious Vast: It sees from summits beyond thinking mind, It moves in a splendid air transcending life. It shall descend and make earth’s life divine.” Savitri-484 “For knowledge shall pour down in radiant streams And even darkened mind quiver with new life And kindle and burn with the Ideal’s fire And turn to escape from mortal ignorance.” Savitri-710 The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman , a self-energy put forth by the Brahman, a form and substance of Brahman ; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, " Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman- action." The Gita-4.24 5/ Chapter 5. The Yoga of Renunciation (Karma Sannyasa Yoga) Summary or A Brief Restatement: This chapter identifies that true sannyasa is within and not without; Karma Yoga is greater than Jnana Yoga though the objective of both are the same " That equality, impersonality, peace, joy, freedom do not depend on so outward a thing as doing or not doing works. The Gita insists repeatedly on the difference between the inward and the outward renunciation, tyaga and sannyasa . The latter, it says, is valueless without the former, hardly possible even to attain without it, and unnecessary when there is the inward freedom. In fact tyaga itself is the real and sufficient Sannyasa . “He should be known as the eternal Sannyasin who neither hates nor desires; free from the dualities he is happily and easily released from all bondage.” (The Gita-5.3) The painful process of outward Sannyasa, duhkham aptum, (The Gita-5.6) is an unnecessary process. It is perfectly true that all actions, as well as the fruit of action, have to be given up, to be renounced, but inwardly, not outwardly, not into the inertia of Nature, but to the Lord in sacrifice, into the calm and joy of the Impersonal from whom all action proceeds without disturbing his peace ." CWSA-19/Essays on the Gita/p-184-185 Karma Yoga is superior to Jnana Yoga : " Arjuna is perplexed; here are desireless works, the principle of Yoga, and renunciation of works , the principle of Sankhya, put together side by side as if part of one method, yet there is no evident reconciliation between them. For the kind of reconciliation which the Teacher has already given, — in outward inaction to see action still persisting and in apparent action to see a real inaction since the soul has renounced its illusion of the worker and given up works into the hands of the Master of sacrifice, — is for the practical mind of Arjuna too slight, too subtle and expressed almost in riddling words; he has not caught their sense or at least not penetrated into their spirit and reality. Therefore he asks again, “Thou declarest to me the renunciation of works, O Krishna, and again thou declarest to me Yoga; which one of these is the better way, that tell me with a clear decisiveness.” (The Gita-5.1) ....The answer is important, for it puts the whole distinction very clearly and indicates though it does not develop entirely the line of reconciliation . “Renunciation and Yoga of works both bring about the soul’s salvation, but of the two the Yoga of works is distinguished above the renunciation of works. He should be known as always a Sannyasin (even when he is doing action) who neither dislikes nor desires; for free from the dualities he is released easily and happily from the bondage. Children speak of Sankhya and Yoga apart from each other, not the wise; if a man applies himself integrally to one, he gets the fruit of both,” because in their integrality each contains the other. “The status which is attained by the Sankhya , to that the men of the Yoga also arrive; who sees Sankhya and Yoga as one, he sees. But renunciation is difficult to attain without Yoga ; the sage who has Yoga attains soon to the Brahman ; his self becomes the self of all existences (of all things that have become), and even though he does works, he is not involved in them.” He knows that the actions are not his, but Nature’s and by that very knowledge he is free; he has renounced works, does no actions, though actions are done through him; he becomes the Self, the Brahman, brahmabhuta, (The Gita-5.24) he sees all existences as becomings ( bhutani) of that self-existent Being, his own only one of them, all their actions as only the development of cosmic Nature working through their individual nature and his own actions also as a part of the same cosmic activity. This is not the whole teaching of the Gita ; for as yet there is only the idea of the immutable self or Purusha, the Akshara Brahman , and of Nature, Prakriti , as that which is responsible for the cosmos and not yet the idea, clearly expressed, of the Ishwara, the Purushottama ; as yet only the synthesis of works and knowledge and not yet , in spite of certain hints, the introduction of the supreme element of devotion which becomes so important afterwards; as yet only the one inactive Purusha and the lower Prakriti and not yet the distinction of the triple Purusha and the double Prakriti. It is true the Ishwara is spoken of, but his relation to the self and nature is not yet made definite . The first six chapters only carry the synthesis so far as it can be carried without the clear expression and decisive entrance of these (Ishwara's relation with Self and Nature) all-important truths which, when they come in, must necessarily enlarge and modify, though without abolishing, these first reconciliations. " CWSA-19/Essays on the Gita/p-82-84 True Renunciation: "The true Sannyasa of action is the reposing of all works on the Brahman . “He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman, brahmanya dhaya karmani , (The Gita-5.10) is not stained by sin even as water clings not to the lotus-leaf.” (The Gita-5.10) Therefore the Yogins first “do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification, sangam tyaktvatmasuddhaye . (The Gita-5.11) By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman, but the soul not in union is attached to the fruit and bound by the action of desire.” (The Gita-5.12) The foundation, the purity, the peace once attained, the embodied soul perfectly controlling its nature, having renounced all its actions by the mind, inwardly, not outwardly, “sits in its nine- gated city neither doing nor causing to be done.” (The Gita-5.13) For this soul is the one impersonal Soul in all, the all-pervading Lord, prabhu, vibhu, who, as the impersonal, neither creates the works of the world, nor the mind’s idea of being the doer, na kartrutvam na karmani , (The Gita-5.14) nor the coupling of works to their fruits, the chain of cause and effect." CWSA-19/Essays on the Gita/p-185, "There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire , — to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. It is not a mental quiet, aloofness, indifference, not an inert vital quiescence, not a passivity of the physical consciousness consenting to no movement or to any movement that is the condition aimed at, though these things are sometimes mistaken for this spiritual condition, but a wide comprehensive unmoved universality such as that of the Witness Spirit behind Nature. For all here seems to be a mobile half-ordered half-confused organisation of forces, but behind them one can feel a supporting peace, silence, wideness, not inert but calm, not impotent but potentially omnipotent with a concentrated, stable, immobile energy in it capable of bearing all the motions of the universe. This Presence behind is equal-souled to all things: the energy it holds in it can be unloosed for any action, but no action will be chosen by any desire in the Witness Spirit; a Truth acts which is beyond and greater than the action itself or its apparent forms and impulses, beyond and greater than mind or life-force or body, although it may take for the immediate purpose a mental, a vital or a physical appearance. It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, pranamaya purusa ; it is a projection of the Divine Purusha into life, — tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine Power, full of peace and strength and bliss, a wide-wayed Angel of Life with its wings of Might enfolding the universe." CWSA-23/The Synthesis of Yoga/p-177-178 Self-Purification: "Therefore the Yogins do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification, atmasuddhaye. " The Gita-5.11, "Acts of sacrifice, giving and askesis ought not to be renounced at all, but should be performed, for they purify the wise." The Gita-18.5, "If there is to be an active perfection of our being, the first necessity is a purification of the working of the instruments which it now uses for a music of discords . The being itself, the spirit, the divine Reality in man stands in no need of purification; it is for ever pure, not affected by the faults of its instrumentation or the stumblings of mind and heart and body in their work, as the sun, says the Upanishad, is not touched or stained by the faults of the eye of vision. Mind, heart, the soul of vital desire, the life in the body are the seats of impurity; it is they that must be set right if the working of the spirit is to be a perfect working and not marked by its present greater or less concession to the devious pleasure of the lower nature. What is ordinarily called purity of the being, is either a negative whiteness , a freedom from sin gained by a constant inhibition of whatever action, feeling, idea or will we think to be wrong, or else, the highest negative or passive purity, the entire God-content, inaction, the complete stilling of the vibrant mind and the soul of desire, which in quietistic disciplines leads to a supreme peace; for then the spirit appears in all the eternal purity of its immaculate essence. That gained, there would be nothing farther to be enjoyed or done. But here we have the more difficult problem of a total, unabated, even an increased and more powerful action founded on perfect bliss of the being, the purity of the soul’s instrumental as well as the spirit’s essential nature. Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovers the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body." CWSA-24/The Synthesis of Yoga/p-643-644, "Moreover, it is a total purification of all the complex instrumentality in all the parts of each instrument that is demanded of us by the integral perfection. It is not, ultimately, the narrower moral purification of the ethical nature. Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. It prohibits and inhibits certain actions, certain desires, impulses, propensities, it inculcates certain qualities in the act, such as truthfulness, love, charity, compassion, chastity. When it has got this done and assured a base of virtue, the possession of a purified will and blameless habit of action, its work is finished. But the Siddha of the integral perfection has to dwell in a larger plane of the Spirit’s eternal purity beyond good and evil. By this phrase it is not meant, as the rash hastily concluding intellect would be prone to imagine, that he will do good and evil indifferently and declare that to the spirit there is no difference between them, which would be in the plane of individual action an obvious untruth and might serve to cover a reckless self-indulgence of the imperfect human nature. Neither is it meant that since good and evil are in this world inextricably entangled together, like pain and pleasure, — a proposition which, however true at the moment and plausible as a generalisation, need not be true of the human being’s greater spiritual evolution, — the liberated man will live in the spirit and stand back from the mechanical continued workings of a necessarily imperfect nature. This, however possible as a stage towards a final cessation of all activity, is evidently not a counsel of active perfection. But it is meant that the Siddha of the active integral perfection will live dynamically in the working of the transcendent power of the divine Spirit as a universal will through the supermind individualised in him for action. His works will therefore be the works of an eternal Knowledge, an eternal Truth, an eternal Might, an eternal Love, an eternal Ananda; but the truth, knowledge, force, love, delight will be the whole essential spirit of whatever work he will do and will not depend on its form; they will determine his action from the spirit within and the action will not determine the spirit or subject it to a fixed standard or rigid mould of working. He will have no dominant mere habit of character, but only a spiritual being and will with at the most a free and flexible temperamental mould for the action. His life will be a direct stream from the eternal fountains, not a form cut to some temporary human pattern. His perfection will not be a sattwic purity, but a thing uplifted beyond the gunas of Nature, a perfection of spiritual knowledge, spiritual power, spiritual delight, unity and harmony of unity; the outward perfection of his works will be freely shaped as the self-expression of this inner spiritual transcendence and universality. For this change he must make conscient in him that power of spirit and supermind which is now superconscient to our mentality. But that (Supramental) cannot work in him so long as his present mental, vital, physical being is not liberated from its actual inferior working (of the three Gunas). This purification is the first necessity." CWSA-24/The Synthesis of Yoga/p-644-645, "The Purification of the mental being and the psychic prana — we will leave aside for the time the question of the physical purification, that of the body and physical prana, though that too is necessary to an integral perfection, prepares the ground for a spiritual liberation. Suddhi is the condition for mukti. All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: (1) purification from desire brings the freedom of the psychic prana , (2) purification from wrong emotions and troubling reactions the freedom of the heart , (3) purification from the obscuring limited thought of the sense mind the freedom of the intelligence, (4) purification from mere intellectuality the freedom of the gnosis . But all this is an instrumental liberation. The freedom of the soul, mukti, is of a larger and more essential character; it is an opening out of mortal limitation into the illimitable immortality of the Spirit." CWSA-24/The Synthesis of Yoga/p-674, "But we have on the other hand this advantage that one important instrument sufficiently purified can be used as a means for the purification of the others, one step firmly taken makes easier all the others and gets rid of a host of difficulties. Which instrument then by its purification and perfection will bring about most easily and effectively or can aid with a most powerful rapidity the perfection of the rest?... Since we are the spirit enveloped in mind, a soul evolved here as a mental being in a living physical body, it must naturally be in the mind , the antahkarana , that we must look for this desideratum. And in the mind it is evidently by the buddhi, the intelligence and the will of the intelligence that the human being is intended to do whatever work is not done for him by the physical or nervous nature as in the plant and the animal. Pending the evolution of any higher supramental power the intelligent will must be our main force for effectuation and to purify it becomes a very primary necessity. Once our intelligence and will are well purified of all that limits them and gives them a wrong action or wrong direction, they can easily be perfected, can be made to respond to the suggestions of Truth, understand themselves and the rest of the being, see clearly and with a fine and scrupulous accuracy what they are doing and follow out the right way to do it without any hesitating or eager error or stumbling deviation. Eventually their (purified intelligence and will, buddhya visuddhaya, The Gita-18.51) response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action. But this purification cannot be effected without a preliminary clearing of its natural obstacles in the other lower parts of the antah karana , and the chief natural obstacle running through the whole action of the antah karana , through the sense, the mental sensation, emotion, dynamic impulse, intelligence, will, is the intermiscence and the compelling claim of the psychic prana . This then must be dealt with, its dominating intermiscence ruled out, its claim denied, itself quieted and prepared for purification." CWSA-24/The Synthesis of Yoga/p-654-655 Knowledge followed by Equality: "But knowledge comes to its persistent seeker and removes the natural self-ignorance; it shines out like a long-hidden sun and lights up to our vision that self-being supreme beyond the dualities of this lower existence, adityavat (jnanam) prakasayati tat param . (The Gita-5.16) By a long whole-hearted endeavour, by directing our whole conscious being to that, by making that our whole aim, by turning it into the whole object of our discerning mind and so seeing it not only in ourselves but everywhere, we become one thought and self with that, tad-buddhayas tad-atmanah , (The Gita-5.17) we are washed clean of all the darkness and suffering of the lower man by the waters of knowledge, jnana-nirdhuta-kalmasah (The Gita-5.17)... The result (of this awakening of Knowledge) is, says the Git a, a perfect equality to all things and all persons; and then only can we repose our works completely in the Brahman . For the Brahman is equal, samam brahma , (The Gita-5.19) and it is only when we have this perfect equality, samye sthitam manah , (The Gita-5.19) “seeing with an equal eye the learned and cultured Brahmin , the cow, the elephant, the dog, the outcaste” (The Gita-5.18) and knowing all as one Brahman , that we can, living in that oneness , see like the Brahman our works proceeding from the nature freely without any fear of attachment, sin or bondage. Sin and stain then cannot be; for we have overcome that creation full of desire and its works and reactions which belongs to the ignorance, tair jitah. sargah , (The Gita-5.19) and living in the supreme and divine Nature there is no longer fault or defect in our works; for these are created by the inequalities of the ignorance. The equal Brahman i s faultless, nirdosam hi samam brahma , (The Gita-5.19) beyond the confusion of good and evil, and living in the Brahman we too rise beyond good and evil; we act in that purity, stainlessly, with an equal and single purpose of fulfilling the welfare of all existences, ksına-kalmasah sarvabhuta-hite ratah . (The Gita-5.25)" CWSA-19/Essays on the Gita/p-202-203, “The test it (The Gita) lays down is an absolute equality of the mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the emotions, free in the nervous reactions, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us, but not otherwise. The tiniest reaction is a proof that the discipline is imperfect and that some part of us accepts ignorance and bondage as its law and clings still to the old nature. Our self-conquest is only partially accomplished; it is still imperfect or unreal in some stretch or part or smallest spot of the ground of our nature. And that little pebble of imperfection may throw down the whole achievement of the Yoga!... There are certain semblances of an equal spirit which must not be mistaken for the profound and vast spiritual equality which the Gita teaches. There is an equality of disappointed resignation, an equality of pride, an equality of hardness and indifference: all these are egoistic in their nature. Inevitably they come in the course of the sadhana, but they must be rejected or transformed into the true quietude. There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.” CWSA-23/The Synthesis of Yoga/p-103 Nirvana is perfectly compatible with Action in the World: "But the direct way to union lies through the firm realisation of the immutable Self, and it is the Gita’s insistence on this as a first necessity, after which alone works and devotion can acquire their whole divine meaning, that makes it possible for us to mistake its drift. For if we take the passages in which it insists most rigorously upon this necessity and neglect to observe the whole sequence of thought in which they stand, we may easily come to the conclusion (deceptive conclusion) that it does really teach actionless absorption as the final state of the soul and action only as a preliminary means towards stillness in the motionless Immutable. It is in the close of the fifth and throughout the sixth chapter that this insistence is strongest and most comprehensive. There we get the description of a Yoga which would seem at first sight to be incompatible with works and we get the repeated use of the word Nirvana to describe the status to which the Yogin arrives." CWSA-19/Essays on the Gita/p-235, "Thus Nirvana is clearly compatible with world-consciousness and with action in the world. For the sages who possess it are conscious of and in intimate relation by works with the Divine in the mutable universe; they are occupied with the good of all creatures, sarvabhuta-hite . (The Gita-5.25) They have not renounced the experiences of the Kshara Purusha, they have divinised them; for the Kshara , the Gita tells us, is all existences, sarvabhutani , (The Gita-6.29) and the doing universal good to all is a divine action in the mutability of Nature. This action in the world is not inconsistent with living in Brahman , it is rather its inevitable condition and outward result because the Brahman in whom we find Nirvana, the spiritual consciousness in which we lose the separative ego-consciousness, is not only within us but within all these existences, exists not only above and apart from all these universal happenings, but pervades them, contains them and is extended in them. Therefore by Nirvana in the Brahman must be meant a destruction or extinction of the limited separative consciousness, falsifying and dividing, which is brought into being on the surface of existence by the lower Maya of the three gunas, and entry into Nirvana is a passage into this other true unifying consciousness which is the heart of existence and its continent and its whole containing and supporting, its whole original and eternal and final truth. Nirvana when we gain it, enter into it, is not only within us, but all around, abhito vartate , (The Gita-5.26) because this is not only the Brahman- consciousness which lives secret within us, but the Brahman- consciousness in which we live. It is the Self which we are within, the supreme Self of our individual being but also the Self which we are without, the supreme Self of the universe, the self of all existences. By living in that self we live in all, and no longer in our egoistic being alone; by oneness with that self a steadfast oneness with all in the universe becomes the very nature of our being and the root status of our active consciousness and root motive of all our action ." CWSA-19/Essays on the Gita/p-237-238 Sarvabhuta hite ratah : "And the philosopher’s equality is like the Stoic’s, like the world-fleeing ascetic’s, inwardly a lonely freedom, remote and aloof from men; but the man born to the divine birth has found the Divine not only in himself, but in all beings. He has realised his unity with all and his equality is therefore full of sympathy and oneness. He sees all as himself and is not intent on his lonely salvation; he even takes upon himself the burden of their happiness and sorrow by which he is not himself affected or subjected. The perfect sage, the Gita more than once repeats, is ever engaged with a large equality in doing good to all creatures and makes that his occupation and delight , sarvabhutahite ratah. (The Gita-5.25, 12.4) The perfect Yogin is no solitary musing on the Self in his ivory tower of spiritual isolation, but yuktah kritsna-karma-krit , (The Gita-4.18) a many-sided universal worker for the good of the world, for God in the world. For he is a bhakta , a lover and devotee of the Divine, as well as a sage and a Yogin, a lover who loves God wherever he finds Him and who finds Him everywhere; and what he loves, he does not disdain to serve, nor does action carry him away from the bliss of union, since all his acts proceed from the One in him and to the One in all they are directed. The equality of the Gita is a large synthetic equality in which all is lifted up into the integrality of the divine being and the divine nature. " CWSA-19/Essays on the Gita/p-199, "The result is, says the Gita, a perfect equality to all things and all persons; and then only can we repose our works completely in the Brahman. For the Brahman is equal, samam brahma , and it is only when we have this perfect equality, samye sthitam manah, “seeing with an equal eye the learned and cultured Brahmin , the cow, the elephant, the dog, the outcaste” (The Gita-5.18) and knowing all as one Brahman , that we can, living in that oneness, see like the Brahman our works proceeding from the nature freely without any fear of attachment, sin or bondage. Sin and stain then cannot be; for we have overcome that creation full of desire and its works and reactions which belongs to the ignorance, tair jitah sargah , (The Gita-5.19) and living in the supreme and divine Nature there is no longer fault or defect in our works; for these are created by the inequalities of the ignorance. The equal Brahman is faultless, nirdosam hi samam brahma , (The Gita-5.19) beyond the confusion of good and evil, and living in the Brahman we too rise beyond good and evil; we act in that purity, stainlessly, with an equal and single purpose of fulfilling the welfare of all existences, ksına-kalmasah sarvabhuta-hite ratah . (The Gita-5.25) The Lord in our hearts is in the ignorance also the cause of our actions, but through his Maya, through the egoism of our lower nature which creates the tangled web of our actions and brings back upon our egoism the recoil of their tangled reactions affecting us inwardly as sin and virtue, affecting us outwardly as suffering and pleasure, evil fortune and good fortune, the great chain of Karma . When we are freed by knowledge, the Lord, no longer hidden in our hearts, but manifest as our supreme self, (supreme Self descends to our Psychic heart centre) takes up our works and uses us as faultless instruments, nimitta-matram , (The Gita-11.33) for the helping of the world. ("Wrong could not come where all was light and love." Savitri-314) Such is the intimate union between knowledge and equality; knowledge here in the buddhi reflected as equality in the temperament; above, on a higher plane of consciousness, knowledge as the light of the Being, equality as the stuff of the Nature." CWSA-19/Essays on the Gita/p-102-103, "“Sages win Nirvana in the Brahman, they in whom the stains of sin are effaced and the knot of doubt is cut asunder, masters of their selves, who are occupied in doing good to all creatures, sarvabhuta-hite ratah .” (The Gita-5.25) That would almost seem to mean that to be thus is to be in Nirvana . But the next verse is quite clear and decisive, “Yatis (those who practise self-mastery by Yoga and austerity) who are delivered from desire and wrath and have gained self-mastery, for them Nirvana in the Brahman exists all about them, encompasses them, they already live in it because they have knowledge of the Self.” (The Gita-5.26) That is to say, to have knowledge and possession of the self is to exist in Nirvana . This is clearly a large extension of the idea of Nirvana . Freedom from all stain of the passions, the self-mastery of the equal mind on which that freedom is founded, equality to all beings, sarvabhutesu , (The Gita-3.18) and beneficial love for all, final destruction of that doubt and obscurity of the ignorance which keeps us divided from the all-unifying Divine and the knowledge of the One Self within us and in all are evidently the conditions of Nirvana which are laid down in these verses of the Gita, go to constitute it and are its spiritual substance." CWSA-19/Essays on the Gita/p-236-237 5/ Chapter 5. The Yoga of Renunciation (Karma Sannyasa Yoga) Na Kinchit api chintayet: "But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace." CWSA-23/The Synthesis of Yoga/p-316 Bridging the gulf between active and passive Brahman : "This status of an inner passivity and an outer action independent of each other is a state of entire spiritual freedom. The Yogin, as the Gita says, even in acting does no actions, for it is not he, but universal Nature directed by the Lord of Nature which is at work. He is not bound by his works, nor do they leave any after effects or consequences in his mind, nor cling to or leave any mark on his soul; (na karme lipyate nare ) (The Gita-5.10) they vanish and are dissolved (Praviliyante karmani) (The Gita-4.3) by their very execution and leave the immutable self unaffected and the soul unmodified. Therefore this would seem to be the poise the uplifted soul ought to take, if it has still to preserve any relations with human action in the world-existence, an unalterable silence, tranquillity, passivity within, an action without regulated by the universal Will and Wisdom which works, as the Gita says, without being involved in, bound by or ignorantly attached to its works. And certainly this poise of a perfect activity founded upon a perfect inner passivity is that which the Yogin has to possess, as we have seen in the Yoga of Works. But here in this status of self-knowledge at which we have arrived, there is an evident absence of integrality; for there is still a gulf, an unrealised unity or a cleft of consciousness between the passive and the active Brahman. We have still to possess consciously the active Brahman without losing the possession of the silent Self. We have to preserve the inner silence, tranquillity, passivity as a foundation; but in place of an aloof indifference to the works of the active Brahman we have to arrive at an equal and impartial delight in them; in place of a refusal to participate lest our freedom and peace be lost we have to arrive at a conscious possession of the active Brahman whose joy of existence does not abrogate His peace, nor His lordship of all workings impair His calm freedom in the midst of His works." CWSA-23/The Synthesis of Yoga/p-405-406, 6/ Chapter 6. The Yoga of the Supreme Spirit Summary or A Brief Restatement: “This Yoga of self-control by intelligent will must be rigorously, resolutely and continually practised without yielding to any discouragement by difficulty or failure until the bliss of Nirvana is securely possessed.” The Gita-6.23, " The most important is a steady, quiet endurance that does not allow any upsetting or depression to interfere with your progress. The sincerity of the aspiration is the assurance of the victory."- The Mother/(CWM-14, p. 164, "This peace of Nirvana is reached when all the mental consciousness is perfectly controlled and liberated from desire and remains still in the Self, when, motionless like the light of a lamp in a windless place, it ceases from its restless action, shut in from its outward motion, and by the silence and stillness of the mind the Self is seen within , not disfigured as in the mind, but in the Self, seen, not as it is mistranslated falsely or partially by the mind and represented to us through the ego, but self-perceived by the Self, svaprakasa . Then the soul is satisfied and knows its own true and exceeding bliss, not that untranquil happiness which is the portion of the mind and the senses, but an inner and serene felicity in which it is safe from the mind’s perturbations and can no longer fall away from the spiritual truth of its being. Not even the fieriest assault of mental grief can disturb it ; for mental grief comes to us from outside, is a reaction to external touches, and this is the inner, the self-existent happiness of those who no longer accept the slavery of the unstable mental reactions to external touches. It is the putting away of the contact with pain, the divorce of the mind’s marriage with grief, duhkha-samyoga-viyogam . (The Gita-6.23) The firm winning of this inalienable spiritual bliss is Yoga, it is the divine union; it is the greatest of all gains and the treasure beside which all others lose their value. Therefore is this Yoga to be resolutely practised without yielding to any discouragement by difficulty or failure until the release, until the bliss of Nirvana is secured as an eternal possession." CWSA-19/Essays on the Gita/p-242, Sri Aurobindo quoted this line of the Gita (The Gita-6.23) at five places of The Synthesis of Yoga , (pages 61, 220, 245, 723-724, 773, ) confirming it as a very important message for the beginners of Yoga. “For in his Yoga there is nothing too small to be used and nothing too great to be attempted. As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal — or superpersonal — and infinite.” CWSA-23/The Synthesis of Yoga/p-61-61,““Practise unfalteringly,” says the Gita, “with a heart free from despondency,” the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda.” CWSA-23/The Synthesis of Yoga/p-220, “If one has walked long and steadily in the path, the faith of the heart will remain under the fiercest adverse pressure; even if it is concealed or apparently overborne, it will take the first opportunity to re-emerge. For something higher than either heart or intellect upholds it in spite of the worst stumblings and through the most prolonged failure. But even to the experienced sadhaka such falterings or overcloudings bring a retardation of his progress and they are exceedingly dangerous to the novice. It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. Our faith, persevering, will be justified in its works and will be lifted and transfigured at last into the self-revelation of a divine knowledge. Always we must adhere to the injunction of the Gita, “Yoga must be continually applied with a heart free from despondent sinking.” (Th Gita-6.23) Always we must repeat to the doubting intellect the promise of the Master, “I will surely deliver thee from all sin and evil; do not grieve.” (The Gita-18.66) At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence. ” CWSA-23/The Synthesis of Yoga/p-245, "The persistence of trouble, asanti , the length of time taken for this purification and perfection, itself must not be allowed to become a reason for discouragement and impatience. It comes because there is still something in the nature which responds to it, and the recurrence of trouble serves to bring out the presence of the defect , put the sadhaka upon his guard and bring about a more enlightened and consistent action of the will to get rid of it. When the trouble is too strong to be kept out, it must be allowed to pass and its return discouraged by a greater vigilance and insistence of the spiritualised buddhi . Thus persisting, it will be found that these things lose their force more and more, become more and more external and brief in their recurrence, until finally calm becomes the law of the being. This rule persists so long as the mental buddhi is the chief instrument ; but when the supramental light takes possession of mind and heart, then there can be no trouble, grief or disturbance; for that brings with it a spiritual nature of illumined strength in which these things can have no place. There the only vibrations and emotions are those which belong to the anandamaya nature of divine unity .” CWSA-24/The Synthesis of Yoga/p-723-724, “And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and Shakti in man nothing is impossible.” CWSA-24/The Synthesis of Yoga/p-773, “The description of Yoga as “bitter like poison in the beginning” because of the difficulty and struggle “but in the end sweet as nectar” because of the joy of realisation, the peace of liberation or the divine Ananda and the frequent description by sadhaks and bhaktas of the periods of dryness shows sufficiently that it is no unique peculiarity of this Yoga. All the old disciplines recognised this and it is why the Gita says that Yoga should be practised patiently and steadily with a heart that refuses to be overcome by despondency. It is a recommendation applicable to this path but also to the way of the Gita and to the hard “razor” path of the Vedanta , and to every other. It is quite natural that the higher the Ananda to come down, the more difficult may be the beginning, the drier the deserts that have to be crossed on the way.” CWSA-31/Letters on Yoga-IV/p-628, “If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature, to forbid the turning away of our feet from her ordinary pastures.” Sri Aurobindo/TMCW-10/On Thoughts and Aphorisms/p-10-11, "The soul that aspires to perfection, draws back and upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha , from the mental into the knowledge-soul and from that self of knowledge into the bliss Purusha . This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes the soul’s ascension. The mind therefore must try to give to itself some account of this decisive transformation of the embodied consciousness, this radiant transfiguration and self-exceeding of our ever aspiring nature. The description mind can arrive at, can never be adequate to the thing itself, but it may point at least to some indicative shadow of it or perhaps some half-luminous image." CWSA-23/The Synthesis of Yoga/p-474, “Meanwhile, we should acknowledge that we don’t have the key, it is not yet in our hands. Or rather, we know quite well where it is, and there is only one thing to do: the perfect ‘surrender’ Sri Aurobindo speaks of, the total surrender to the divine Will whatever happens, even in the dark of night…There is night and sun, night and sun, and night again, many nights, but one must cling to this will for ‘surrender,’ cling as through a storm, and put everything into the hands of the Supreme Lord. Until the day when the Sun shall shine forever, the day of total Victory.” The Mother's Agenda/15.11.1958 When one has got to the top of Yoga?: But when one has got to the top? Then works are no longer the cause; the calm of self-mastery and self-possession gained by works becomes the cause. Again, the cause of what? Of fixity in the Self, in the Brahman -consciousness and of the perfect equality in which the divine works of the liberated man are done. “For when one does not get attached to the objects of sense or to works and has renounced all will of desire in the mind , then is he said to have ascended to the top of Yoga.” (The Gita-6.4) That, as we know already, is the spirit in which the liberated man does works; he does them without desire and attachment, without the egoistic personal will and the mental seeking which is the parent of desire. He has conquered his lower self, reached the perfect calm in which his highest self is manifest to him, that highest self always concentrated in its own being, samahita , (The Gita-6.7) in Samadhi , not only in the trance of the inward-drawn consciousness, but always, in the waking state of the mind as well, in exposure to the causes of desire and of the disturbance of calm, to grief and pleasure, heat and cold, honour and disgrace, all the dualities, sıtosna-sukhaduhkhesu tathamanapamanayoh . (The Gita-6.7) This higher self is the Akshara, kutastha , which stands above the changes and the perturbations of the natural being; and the Yogin is said to be in Yoga with it when he also is like it, kutastha , (The Gita-6.8) when he is superior to all appearances and mutations, when he is satisfied with self-knowledge, when he is equal-minded to all things and happenings and persons." CWSA-19/Essays on the Gita/p-240-241 What is Self-control, samyama?: " There is a distinction implied too between coercion and suppression, nigraha , and control with right use and right guidance, samyama . The former is a violence done to the nature by the will, which in the end depresses the natural powers of the being, atmanam avasadayet ; (The Gita-6.5) the latter is the control of the lower by the higher self, which successfully gives to those powers their right action and their maximum efficiency, — yogah karmasu kausalam . (The Gita-2.50) This nature of samyama is made very clear by the Gita in the opening of its sixth chapter, “By the self thou shouldst deliver the self, thou shouldst not depress and cast down the self (whether by self-indulgence or suppression); for the self is the friend of the self and the self is the enemy. To the man is his self a friend in whom the (lower) self has been conquered by the (higher) self, but to him who is not in possession of his (higher) self, the (lower) self is as if an enemy and it acts as an enemy.” (The Gita-6.5-6) When one has conquered one’s self and attained to the calm of a perfect self-mastery and self-possession, then is the supreme self in a man founded and poised even in his outwardly conscious human being, samahita . (The Gita-6.7) In other words, to master the lower self by the higher, the natural self by the spiritual is the way of man’s perfection and liberation." CWSA-19/Essays on the Gita/p-218-219 Why Rajayogic Meditation is indispensable?: "But this Yoga is after all no easy thing to acquire, as Arjuna indeed shortly afterwards suggests, for the restless mind is always liable to be pulled down from these heights by the attacks of outward things and to fall back into the strong control of grief and passion and inequality. Therefore, it would seem, the Gita proceeds to give us in addition to its general method of knowledge and works a special process of Rajayogic meditation also, a powerful method of practice, abhyasa , a strong way to the complete control of the mind and all its workings. In this process the Yogin is directed to practise continually union with the Self so that that may become his normal consciousness. He is to sit apart and alone, with all desire and idea of possession banished from his mind, self-controlled in his whole being and consciousness. “He should set in a pure spot his firm seat, neither too high, nor yet too low, covered with a cloth, with a deer-skin, with sacred grass, and there seated with a concentrated mind and with the workings of the mental consciousness and the senses under control he should practise Yoga for self-purification, atma-visuddhaye. ” (The Gita-6.11-12) The posture he takes must be the motionless erect posture proper to the practice of Rajayoga ; the vision should be drawn in and fixed between the eye-brows, “not regarding the regions.” (The Gita-6.13) The mind is to be kept calm and free from fear and the vow of Brahmacharya observed; the whole controlled mentality must be devoted and turned to the Divine so that the lower action of the consciousness shall be merged in the higher peace. For the object to be attained is the still peace of Nirvana . “Thus always putting himself in Yoga by control of his mind the Yogin attains to the supreme peace of Nirvana which has its foundation in Me, santim nirvana-paramam matsamstham. ” (The Gita-6.15)" CWSA-19/Essays on the Gita/p-241, "This is the Karmayoga as it is laid down in the Gita as I have developed it for the integral spiritual life. It is founded not on speculation and reasoning but on experience. It does not exclude meditation and it certainly does not exclude bhakti, for the self-offering to the Divine, the consecration of all oneself to the Divine which is the essence of this Karmayoga are essentially a movement of bhakti. Only it does exclude a life-fleeing exclusive meditation or an emotional bhakti shut up in its own inner dream taken as the whole movement of the Yoga. One may have hours of pure absorbed meditation or of the inner motionless adoration and ecstasy, but they are not the whole of the integral Yoga." CWSA-29/Letters on Yoga-II/p-218, "I don’t think you understood very well what Mother was trying to tell you. First of all she did not say that prayers or meditation either were no good — how could she when both count for so much in Yoga? What she said was that the prayer must well up from the heart on a crest of emotion or aspiration, the Japa or meditation come in a live push carrying the joy or the light of the thing in it. If done mechanically and merely as a thing that ought to be done (stern grim duty!), it must tend towards want of interest and dryness and so be ineffective. It was what I meant when I said I thought you were doing Japa too much as a means for bringing about a result — I meant too much as a device, a process laid down for getting the thing done. That again was why I wanted the psychological conditions in you to develop, the psychic, the mental — for when the psychic is forward, there is no lack of life and joy in the prayer, the aspiration, the seeking, no difficulty in having the constant stream of bhakti and when the mind is quiet and inturned and upturned there is no difficulty or want of interest in meditation. Meditation by the way is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart; so if you want dhyana , you can’t have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved. This Yoga too is not a Yoga of knowledge alone — knowledge is one of its means, but its base being self-offering, surrender, bhakti , it is based on the heart and nothing can be eventually done without this base. There are plenty of people here who do or have done Japa and base themselves on bhakti , very few comparatively who have done the “head” meditation; love and bhakti and works are usually the base — how many can proceed by knowledge? Only the few." CWSA-29/Letters on Yoga-II/p-226-227 What is moderate approach towards Spiritual life?: "And yet the result is not, while one yet lives, a Nirvana which puts away every possibility of action in the world, every relation with beings in the world. It would seem at first that it ought to be so. When all the desires and passions have ceased, when the mind is no longer permitted to throw itself out in thought, when the practice of this silent and solitary Yoga has become the rule, what farther action or relation with the world of outward touches and mutable appearances is any longer possible? No doubt, the Yogin for a time still remains in the body, but the cave, the forest, the mountain-top seem now the fittest, the only possible scene of his continued living and constant trance of Samadhi his sole joy and occupation. But, first, while this solitary Yoga is being pursued, the renunciation of all other action is not recommended by the Gita . This Yoga , it says, is not for the man who gives up sleep and food and play and action, even as it is not for those who indulge too much in these things of the life and the body; but the sleep and waking, the food, the play, the putting forth of effort in works should all be yukta. (The Gita-6.16, 17) This is generally interpreted as meaning that all should be moderate, regulated, done in fit measure, and that may indeed be the significance. But at any rate when the Yoga is attained, all this has to be yukta in another sense, the ordinary sense of the word everywhere else in the Gita . In all states, in waking and in sleeping, in food and play and action, the Yogin will then be in Yoga with the Divine , and all will be done by him in the consciousness of the Divine as the self and as the All and as that which supports and contains his own life and his action." CWSA-19/Essays on the Gita/p-243, "At the same time it must be added that the power is enough; the abstention from all physical action is not indispensable, the aversion to action mental or corporeal is not desirable. The seeker of the integral state of knowledge must be free from attachment to action and equally free from attachment to inaction. Especially must any tendency to mere inertia of mind or vitality or body be surmounted, and if that habit is found growing on the nature, the will of the Purusha must be used to dismiss it. Eventually, a state arrives when the life and the body perform as mere instruments the will of the Purusha in the mind without any strain or attachment, without their putting themselves into the action with that inferior, eager and often feverish energy which is the nature of their ordinary working; they come to work as forces of Nature work without the fret and toil and reaction characteristic of life in the body when it is not yet master of the physical. When we attain to this perfection, then action and inaction become immaterial, since neither interferes with the freedom of the soul or draws it away from its urge towards the Self or its poise in the Self. But this state of perfection arrives later in the Yoga and till then the law of moderation laid down by the Gita is the best for us ; too much mental or physical action then is not good since excess draws away too much energy and reacts unfavourably upon the spiritual condition; too little also is not good since defect leads to a habit of inaction and even to an incapacity which has afterwards to be surmounted with difficulty. Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge. " CWSA-23/The Synthesis of Yoga/p-347-348, What is the Cosmic Consciousness of the Gita ?: "For when the Gita describes the nature of this self-realisation and the result of the Yoga which comes by Nirvana of the separative ego-mind and its motives of thought and feeling and action into the Brahman -consciousness, it includes the cosmic sense, though lifted into a new kind of vision . “The man whose self is in Yoga , sees the self in all beings and all beings in the self, he sees all with an equal vision.” (The Gita-6.29) All that he sees is to him the Self, all is his self, all is the Divine. But is there no danger, if he dwells at all in the mutability of the Kshara , of his losing all the results of this difficult Yoga, losing the Self and falling back into the mind, of the Divine losing him and the world getting him, of his losing the Divine and getting back in its place the ego and the lower nature? No, says the Gita ; “he who sees Me everywhere and sees all in Me, to him I do not get lost, nor does he get lost to Me.” (The Gita-6.30) For this peace of Nirvana , though it is gained through the Akshara , is founded upon the being of the Purushottama , matsamstham , (The Gita-6.15) and that is extended, the Divine, the Brahman is extended too in the world of beings and, though transcendent of it, not imprisoned in its own transcendence. One has to see all things as He and live and act wholly in that vision; that is the perfect fruit of the Yoga. " CWSA-19/Essays on the Gita/p-244 Why Action is indispensable in the Gita's Yoga?: "But why act? Is it not safer to sit in one’s solitude looking out upon the world, if you will, seeing it in Brahman , in the Divine, but not taking part in it, not moving in it, not living in it, not acting in it, living rather ordinarily in the inner Samadhi ? Should not that be the law, the rule, the dharma of this highest spiritual condition? No, again; for the liberated Yogin there is no other law, rule, dharma than simply this, to live in the Divine and love the Divine and be one with all beings; his freedom is an absolute and not a contingent freedom, self-existent and not dependent any longer on any rule of conduct, law of life or limitation of any kind. He has no longer any need of a process of Yoga , because he is now perpetually in Yoga . “The Yogin who has taken his stand upon oneness and loves Me in all beings, however and in all ways he lives and acts, lives and acts in Me. ” (The Gita-6.31) The love of the world spiritualised, changed from a sense-experience to a soul-experience, is founded on the love of God and in that love there is no peril and no shortcoming. ('Wrong could not come where all was light and love.' Savitri-314) Fear and disgust of the world may often be necessary for the recoil from the lower nature, for it is really the fear and disgust of our own ego which reflects itself in the world. But to see God in the world is to fear nothing, it is to embrace all in the being of God; to see all as the Divine is to hate and loathe nothing, but love God in the world and the world in God." CWSA-19/Essays on the Gita/p-244-245 Reconciliation of Karma and Jnana Yoga : "Man, therefore, has first of all to become ethical, sukrutı , (The Gita-7.16) and then to rise to heights beyond any mere ethical rule of living, to the light, largeness and power of the spiritual nature, where he gets beyond the grasp of the dualities and its delusion, dvandva-moha . (The Gita-7.27, 28) There he no longer seeks his personal good or pleasure or shuns his personal suffering or pain, for by these things he is no longer affected, nor says any longer, “I am virtuous,” “I am sinful,” but acts in his own high spiritual nature by the will of the Divine for the universal good . We have already seen that for this end self-knowledge, equality, impersonality are the first necessities , and that that is the way of reconciliation between knowledge and works, between spirituality and activity in the world, between the ever immobile quietism of the timeless self and the eternal play of the pragmatic energy of Nature. But the Gita now lays down another and greater necessity for the Karmayogin who has unified his Yoga of works with the Yoga of knowledge. Not knowledge and works alone are demanded of him now, but bhakti also, devotion to the Divine, love and adoration and the soul’s desire of the Highest. This demand, not expressly made until now, had yet been prepared when the Teacher laid down as the necessary turn of his Yoga the conversion of all works into a sacrifice to the Lord of our being and fixed as its culmination the giving up of all works, not only into our impersonal Self, but through impersonality into the Being from whom all our will and power originate. What was there implied is now brought out and we begin to see more fully the Gita’s purpose." CWSA-19/Essays on the Gita/p-281-282, “Ultimately, nothing but omnipotence could convert the world, convince the world. The world isn't ready to experience supreme Love. Supreme Love eliminates all problems, even the problem of creation: there are no more problems, I know it since that experience [of April 13, 1962]. But the world isn't ready yet, it may take a few thousand years. Although it is beginning to be ready for the manifestation of supreme Power (which seems to indicate that this will manifest first). And this supreme Power would result from a CONSTANT identification…But this "constancy" isn't yet established: one is identified and then one isn't, is and then isn't, so things get delayed indefinitely. You wind up doing exactly what you tell others not to do – one foot here and one foot there! It just won't do.” The Mother/The Mother’s Agenda-04.07.1962 A Yogi lives and acts in Me, maye vartate : " The wisdom of the liberated man is not then, in the view of the Gita, a consciousness of abstracted and unrelated impersonality, a do-nothing quietude. For the mind and soul of the liberated man are firmly settled in a constant sense, an integral feeling of the pervasion of the world by the actuating and directing presence of the divine Master of the universe, etam vibhutim mama yo vetti. He is aware of his spirit’s transcendence of the cosmic order, but he is aware also of his oneness with it by the divine Yoga, yogam ca mama . And he sees each aspect of the transcendent, the cosmic and the individual existence in its right relation to the supreme Truth and puts all in their right place in the unity of the divine Yoga. He no longer sees each thing in its separateness, — the separate seeing that leaves all either unexplained or one-sided to the experiencing consciousness. Nor does he see all confusedly together, — the confused seeing that gives a wrong light and a chaotic action. Secure in the transcendence, he is not affected by the cosmic stress and the turmoil of Time and circumstance. Untroubled in the midst of all this creation and destruction of things, his spirit adheres to an unshaken and untrembling, an unvacillating Yoga of union with the eternal and spiritual in the universe. He watches through it all the divine persistence of the Master of the Yoga and acts out of a tranquil universality and oneness with all things and creatures. And this close contact with all things implies no involution of soul and mind in the separative lower nature, because his basis of spiritual experience is not the inferior phenomenal form and movement but the inner All and the supreme Transcendence. He becomes of like nature and law of being with the Divine, sa dharmyam agatah , (The Gita-14.2) transcendent even in universality of spirit, universal even in the individuality of mind, life and body. By this Yoga once perfected, undeviating and fixed, avikampena yogena yujyate, (The Gita-10.7) he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the divine Self, without any loss of his constant communion with the Master of existence ('sarvatha vartamanopi sa yogı mayi vartate. ' The Gita-6.31) ." CWSA-19/Essays on the Gita/p-352-353, "Spirit sees spirit, the divinised consciousness sees God as directly and more directly, as intimately and more intimately than bodily consciousness sees matter. It sees, feels, thinks, senses the Divine. For to the spiritual consciousness all manifest existence appears as a world of spirit and not a world of matter, not a world of life, not a world even of mind; these other things are to its view only God-thought, God-force, God-form. That is what the Gita means by living and acting in Vasudeva, mayi vartate . The spiritual consciousness is aware of the Godhead with that close knowledge by identity which is so much more tremendously real than any mental perception of the thinkable or any sensuous experience of the sensible. It is so aware even of the Absolute who is behind and beyond all world-existence and who originates and surpasses it and is for ever outside its vicissitudes. And of the immutable self of this Godhead that pervades and supports the world’s mutations with his unchanging eternity, this consciousness is similarly aware, by identity, by the oneness of this self with our own timeless unchanging immortal spirit. It is aware again in the same manner of the divine Person who knows himself in all these things and persons and becomes all things and persons in his consciousness and shapes their thoughts and forms and governs their actions by his immanent will. It is intimately conscious of God absolute, God as self, God as spirit, soul and nature. Even this external Nature it knows by identity and self-experience, but an identity freely admitting variation, admitting relations, admitting greater and lesser degrees of the action of the one power of existence. For Nature is God’s power of various self-becoming, atma-vibhuti ." CWSA-19/Essays on the Gita/p-369, "The practical difficulty of the change from the ignorant and shackled normal nature of man to the dynamic freedom of a divine and spiritual being will be apparent if we ask ourselves, more narrowly, how the transition can be effected from the fettered embarrassed functioning of the three qualities to the infinite action of the liberated man who is no longer subject to the gunas. The transition is indispensable; for it is clearly laid down that he must be above or else without the three gunas , trigunatıta, nistraigunya . On the other hand it is no less clearly, no less emphatically laid down that in every natural existence here on earth the three gunas are there in their inextricable working and it is even said that all action of man or creature or force is merely the action of these three modes upon each other, a functioning in which one or other predominates and the rest modify its operation and results, gunagunesu vartante . (The Gita-3.28) How then can there be another dynamic and kinetic nature or any other kind of works? To act is to be subject to the three qualities of Nature; to be beyond these conditions of her working is to be silent in the Spirit. The Ishwara, the Supreme who is master of all her works and functions and guides and determines them by his divine will, is indeed above this mechanism of quality, not touched or limited by her modes, but still it would seem that he acts always through them , always shapes by the power of the swabhava and through the psychological machinery of the gunas . These three are fundamental properties of Prakriti , necessary operations of the executive Nature-force which takes shape here in us, and the Jiva himself is only a portion of the Divine in this Prakriti . If then the liberated man still does works, still moves in the kinetic movement, it must be so that he moves and acts, in Nature and by the limitation of her qualities, subject to their reactions, not, in so far as the natural part of him persists, in the freedom of the Divine. But the Gita has said exactly the opposite, that the liberated Yogin is delivered from the guna reactions and whatever he does, however he lives, moves and acts in God, i n the power of his freedom and immortality, in the law of the supreme eternal Infinite, sarvatha vartamanopi sa yogı mayi vartate . (The Gita-6.31) There seems here to be a contradiction, an impasse." CWSA-19/Essays on the Gita/p-463-464, “That work cannot be fixed by any mind-made rule or human standard; for his consciousness has moved away from human law and limits and passed into the divine liberty, away from government by the external and transient into the self-rule of the inner and eternal, away from the binding forms of the finite into the free self-determination of the Infinite. “Howsoever he lives and acts,” says the Gita, “he lives and acts in Me.” The rules which the intellect of men lays down cannot apply to the liberated soul, — by the external criteria and tests which their mental associations and prejudgments prescribe, such a one cannot be judged; he is outside the narrow jurisdiction of these fallible tribunals. It is immaterial whether he wears the garb of the ascetic or lives the full life of the householder; whether he spends his days in what men call holy works or in the many-sided activities of the world; whether he devotes himself to the direct leading of men to the Light like Buddha, Christ or Shankara or governs kingdoms like Janaka or stands before men like Sri Krishna as a politician or a leader of armies; what he eats or drinks; what are his habits or his pursuits; whether he fails or succeeds; whether his work be one of construction or of destruction; whether he supports or restores an old order or labours to replace it by a new; whether his associates are those whom men delight to honour or those whom their sense of superior righteousness out- castes and reprobates; whether his life and deeds are approved by his contemporaries or he is condemned as a misleader of men and a fomenter of religious, moral or social heresies. He is not governed by the judgments of men or the laws laid down by the ignorant; he obeys an inner voice and is moved by an unseen Power. His real life is within and this is its description that he lives, moves and acts in God, in the Divine, in the Infinite.” CWSA-23/The Synthesis of Yoga/p-271 Why Bhakti is the greatest Yajna? : "The Gita brings in here as always bhakti as the climax of the Yoga, sarvabhutasthitam yo mam bhajati ekatvam asthitah ; (The Gita-6.31) that may almost be said to sum up the whole final result of the Gita’s teaching — whoever loves God in all and his soul is founded upon the divine oneness, however he lives and acts, lives and acts in God. And to emphasise it still more, after an intervention of Arjuna and a reply to his doubt as to how so difficult a Yoga can be at all possible for the restless mind of man, the divine Teacher returns to this idea and makes it his culminating utterance. “The Yogin is greater than the doers of askesis, greater than the men of knowledge, greater than the men of works; become then the Yogin, O Arjuna ,” (The Gita-6.46) the Yogin, one who seeks for and attains, by works and knowledge and askesis or by whatever other means, not even spiritual knowledge or power or anything else for their own sake, but the union with God alone; for in that all else is contained and in that lifted beyond itself to a divinest significance. But even among Yogins the greatest is the Bhakta . “Of all Yogins he who with all his inner self given up to Me, for Me has love and faith, sraddhavan bhajate , him I hold to be the most united with Me in Yoga .” (The Gita-6.47) It is this that is the closing word of these first six chapters and contains in itself the seed of the rest, of that which still remains unspoken and is nowhere entirely spoken ; for it is always and remains something of a mystery and a secret, rahasyam , the highest spiritual mystery and the divine secret." CWSA-19/Essays on the Gita/p-246, 6/ Chapter 6. The Yoga of the Supreme Spirit Method of Self-discipline for a Sadhak of Integral Yoga: "The integral Yoga will make use of both the passive and the active methods according to the need of the nature and the guidance of the inner spirit, the Antaryamin. It will not limit itself by the passive way, for that would lead only to some individual quietistic salvation or negation of an active and universal spiritual being which would be inconsistent with the totality of its aim. It will use the method of endurance, but not stop short with a detached strength and serenity, but move rather to a positive strength and mastery, in which endurance will no longer be needed, since the self will then be in a calm and powerful spontaneous possession of the universal energy and capable of determining easily and happily all its reactions in the oneness and the Ananda . It will use the method of impartial indifference, but not end in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance of life strong to transform all experience into the greater values of the equal spirit. It will use too temporarily resignation and submission, but by the full surrender of its personal being to the Divine it will attain to the all-possessing Ananda in which there is no need of resignation, to the perfect harmony with the universal which is not merely an acquiescence, but an embracing oneness, to the perfect instrumentality and subjection of the natural self to the Divine by which the Divine also is possessed by the individual spirit. It will use fully the positive method, but will go beyond any individual acceptance of things which would have the effect of turning existence into a field only of the perfected individual knowledge, power and Ananda. That it will have, but also it will have the oneness by which it can live in the existence of others for their sake and not only for its own and for their assistance and as one of their means, an associated and helping force in the movement towards the same perfection. It will live for the Divine, not shunning world-existence, not attached to the earth or the heavens, not attached either to a supracosmic liberation, but equally one with the Divine in all his planes and able to live in him equally in the Self and in the manifestation." CWSA-24/The Synthesis of Yoga/p-719-720 7/ Chapter 7. The Yoga of Knowledge Summary or A Brief Restatement: This seventh chapter deals with Para and Apara-Prakriti (The Gita-7.1 to 14) and The Synthesis of Devotion and Knowledge. (The Gita-7.15 to 28) This chapter also hints at knowing the Divine in totality, samagram mam, through intermediate Spiritual experience of cosmic Consciousness, Vasudevah sarvam iti . The action of three Gunas and the Divine Will: "There is first the distinction between the Self and the individual being in Nature. The distinction has been used to point out that this individual being in Nature is necessarily subject, so long as he lives shut up within the action of the ego, to the workings of the three gunas which make up by their unstable movements the whole scope and method of the reason, the mind and the life and senses in the body. And within this circle there is no solution. Therefore the solution has to be found by an ascent out of the circle, above this nature of the gunas , to the one immutable Self and silent Spirit, because then one gets beyond that action of the ego and desire which is the whole root of the difficulty. But since this by itself seems to lead straight towards inaction, as beyond Nature there is no instrumentality of action and no cause or determinant of action, — for the immutable self is inactive, impartial and equal to all things, all workings and all happenings, — the Yoga idea is brought in of the Ishwara, the Divine as master of works and sacrifice, and it is hinted (The Gita-5.2) but not yet expressly stated that this Divine exceeds even the immutable self and that in him lies the key to cosmic existence. Therefore by rising to him through the Self it is possible to have spiritual freedom from our works and yet to continue in the works of Nature. But it has not yet been stated who is this Supreme, incarnate here in the divine teacher and charioteer of works, or what are his relations to the Self and to the individual being in Nature. Nor is it clear how the Will to works coming from him can be other than the will in the nature of the three gunas . And if it is only that, then the soul obeying it can hardly fail to be in subjection to the gunas in its action, if not in its spirit, and if so, at once the freedom promised becomes either illusory or incomplete. Will seems to be an aspect of the executive part of being, to be power and active force of nature, Shakti, Prakriti . Is there then a higher Nature than that of the three gunas ? Is there a power of pragmatic creation, will, action other than that of ego, desire, mind, sense, reason and the vital impulse?" CWSA-19/Essays on the Gita/p-264-265, "This lower nature of the three gunas which creates so false a view of things and imparts to them an inferior character is a Maya, a power of illusion, by which it is not meant that it is all non-existent or deals with unrealities, but that it bewilders our knowledge, creates false values, envelops us in ego, mentality, sense, physicality, limited intelligence and there conceals from us the supreme truth of our existence. This illusive Maya hides from us the Divine that we are, the infinite and imperishable spirit. “By these three kinds of becoming which are of the nature of the gunas , this whole world is bewildered and does not recognise Me supreme beyond them and imperishable.” (The Gita-7.13) If we could see that that Divine is the real truth of our existence, all else also would change to our vision, assume its true character and our life and action acquire the divine values and move in the law of the divine nature." CWSA-19/Essays on the Gita/p-276, "The first door of escape we see out of this limitation of our possibilities, out of this confused mixture of dharmas is in a certain high trend towards impersonality, a movement inwards towards something large and universal and calm and free and right and pure hidden now by the limiting mind of ego. The difficulty is that while we can feel a positive release into this impersonality in moments of the quiet and silence of our being, an impersonal activity is by no means so easy to realise. The pursuit of an impersonal truth or an impersonal will in our conduct is vitiated so long as we live at all in our normal mind by that which is natural and inevitable to that mind, the law of our personality, the subtle urge of our vital nature, the colour of ego. The pursuit of impersonal truth is turned by these influences into an unsuspected cloak for a system of intellectual preferences supported by our mind’s limiting insistence; the pursuit of a disinterested impersonal action is converted into a greater authority and apparent high sanction for our personal will’s interested selections and blind arbitrary persistences. On the other hand an absolute impersonality would seem to impose an equally absolute quietism, and this would mean that all action is bound to the machinery of the ego and the three gunas and to recede from life and its works the only way out of the circle. This impersonal silence however is not the last word of wisdom in the matter , because it is not the only way and crown or not all the way and the last crown of self-realisation (The last perfection of integral Yoga is identified as Truth supreme.) open to our endeavour. There is a mightier fuller more positive spiritual experience in which the circle of our egoistic personality and the round of the mind’s limitations vanish in the unwalled infinity of a greatest self and spirit and yet life and its works not only remain still acceptable and possible but reach up and out to their widest spiritual completeness and assume a grand ascending significance." CWSA-19/Essays on the Gita/p-545-546 "And there is this coincidence because that is always man’s highest and freest possible experience of a quietistic inner largeness and silence reconciled with an outer dynamic active living, the two coexistent or fused together in the impersonal infinite reality and illimitable action of the one immortal Power and sole eternal Existence. But the Gita adds a phrase of immense import that alters everything, atmani atho mayi. (The Gita-4.35) The demand is to see all things in the self and then in “Me” the Ishwara , to renounce all action into the Self, Spirit, Brahman and thence into the supreme Person, the Purushottama . There is here a still greater and profounder complex of spiritual experience, a larger transmutation of the significance of human life, a more mystic and heart-felt sweep of the return of the stream to the ocean , the restoration of personal works and the cosmic action to the Eternal Worker. The stress on pure impersonality has this difficulty and incompleteness for us that it reduces the inner person, the spiritual individual, that persistent miracle of our inmost being, to a temporary, illusive and mutable formation in the Infinite. The Infinite alone exists and except in a passing play has no true regard on the soul of the living creature. There can be no real and permanent relation between the soul in man and the Eternal , if that soul is even as the always renewable body no more than a transient phenomenon in the Infinite. " CWSA-19/Essays on the Gita/p-548, "There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature. (The Gita-18.61) This divine Will is not an alien Power or Presence; it is intimate to us and we ourselves are part of it: for it is our own highest Self that possesses and supports it. Only, it is not our conscious mental will; it rejects often enough what our con- scious will accepts and accepts what our conscious will rejects. For while this secret One knows all and every whole and each detail, our surface mind knows only a little part of things. Our will is conscious in the mind, and what it knows, it knows by the thought only; the divine Will is superconscious to us because it is in its essence supra-mental, and it knows all because it is all. Our highest Self which possesses and supports this universal Power is not our ego-self, not our personal nature; it is something transcendent and universal of which these smaller things are only foam and flowing surface. If we surrender our conscious will and allow it to be made one with the will of the Eternal, then, and then only, shall we attain to a true freedom; living in the divine liberty, we shall no longer cling to this shackled so-called free- will, a puppet freedom ignorant, illusory, relative, bound to the error of its own inadequate vital motives and mental figures." CWSA-23/The Synthesis of Yoga/p-97-98, "But how then shall we continue to act at all? For ordinarily the human being acts because he has a desire or feels a mental, vital or physical want or need; he is driven by the necessities of the body, by the lust of riches, honours or fame, or by a craving for the personal satisfactions of the mind or the heart or a craving for power or pleasure. Or he is seized and pushed about by a moral need or, at least, the need or the desire of making his ideas or his ideals or his will or his party or his country or his gods prevail in the world. If none of these desires nor any other must be the spring of our action, it would seem as if all incentive or motive power had been removed and action itself must necessarily cease. The Gita replies with its third great secret of the divine life. All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative." CWSA-23/The Synthesis of Yoga/p-104, Comprehensive Knowledge of the Supreme Lord: "This (The first six chapters of the Gita closes with this knowledge that the Divine is the source of all works and with this knowledge the Divine worker becomes free.) is what the Teacher proposes to give in the opening verses of the seventh chapter which initiate the development that occupies all the rest of the book. “Hear,” he says, “how by practising Yoga with a mind attached to me and with me as asraya (the whole basis, lodgment, point of resort of the conscious being and action) thou shalt know me without any remainder of doubt, integrally, samagram mam . I will speak to thee without omission or remainder, asesatah ,” (for otherwise a ground of doubt may remain), “the essential knowledge, attended with all the comprehensive knowledge, by knowing which there shall be no other thing here left to be known.” (The Gita-7.1-2) The implication of the phrase is that the Divine Being is all, vasudevah sarvam , and therefore if he is known integrally in all his powers and principles, then all is known, not only the pure Self, but the world and action and Nature. There is then nothing else here left to be known, because all is that Divine Existence. It is only because our view here is not thus integral, because it rests on the dividing mind and reason and the separative idea of the ego, that our mental perception of things is an ignorance. We have to get away from this mental and egoistic view to the true unifying knowledge, and that has two aspects, the essential, jnana , and the comprehensive, vijnana, (The Gita-7.2) the direct spiritual awareness of the supreme Being and the right intimate knowledge of the principles of his existence, Prakriti, Purusha and the rest, by which all that is can be known in its divine origin and in the supreme truth of its nature. That integral knowledge, says the Gita , is a rare and difficult thing ; “among thousands of men one here and there strives after perfection, and of those who strive and attain to perfection one here and there knows me in all the principles of my existence, tattvatah . (The Gita-7.3)” CWSA-19/Essays on the Gita-265-266, "The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal. The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature." CWSA-21-22/The Life Divine/p-666, "It may be asked how is that devotion high and noble, udara , which seeks God only for the worldly boons he can give or as a refuge in sorrow and suffering, and not the Divine for its own sake? Do not egoism, weakness, desire reign in such an adoration and does it not belong to the lower nature ? Moreover, where there is not knowledge, the devotee does not approach the Divine in his integral all-embracing truth, vasudevah sarvam iti , (The Gita-7.19) but constructs imperfect names and images of the Godhead which are only reflections of his own need, temperament and nature, and he worships them to help or appease his natural longings. He constructs for the Godhead the name and form of Indra or Agni, of Vishnu or Shiva, of a divinised Christ or Buddha , or else some composite of natural qualities, an indulgent God of love and mercy, or a severe God of righteousness and justice, or an awe-inspiring God of wrath and terror and flaming punishments, or some amalgam of any of these, and to that he raises his altars without and in his heart and mind and falls down before it to demand from it worldly good and joy or healing of his wounds or a sectarian sanction for an erring, dogmatic, intellectual, intolerent knowledge. All this up to a certain point is true enough. Very rare is the great soul who knows that Vasudeva the omnipresent Being is all that is, vasudevah sarvam iti sa mahatma sudurlabhah . (The Gita-7.19) Men are led away by various outer desires which take from them the working of the inner knowledge, kamais tais tair hritajnanah . (The Gita-7.20) Ignorant, they resort to other godheads, imperfect forms of the deity which correspond to their desire, prapadyante ’nyadevatah (The Gita-7.20). Limited, they set up this or that rule and cult, tam tam niyamam asthaya , (The Gita-7.20) which satisfies the need of their nature. And in all this it is a compelling personal determination, it is this narrow need of their own nature that they follow and take for the highest truth, incapable yet of the infinite and its largeness. The Godhead in these forms gives them their desires if their faith is whole; but these fruits and gratifications are temporary and it is a petty intelligence and unformed reason which makes the pursuit of them its principle of religion and life. And so far as there is a spiritual attainment by this way, it is only to the gods; it is only the Divine in formations of mutable nature and as the giver of her results that they realise. But those who adore the transcendent and integral Godhead embrace all this and transform it all, exalt the gods to their highest, Nature to her summits, and go beyond them to the very Godhead, realise and attain to the Transcendent. Devan deva-yajo yanti mad-bhakta api . (The Gita-7.23)" CWSA-19/Essays on the Gita-285-286, "In other words, the supreme Purusha is not an entirely relationless Absolute aloof from our illusions, but he is the Seer, Creator and Ruler of the worlds, kavim anusasitaram, dhataram , (The Gita-8.9) and it is by knowing and by loving Him as the One and the All, vasudevah sarvam iti, that we ought by a union with him of our whole conscious being in all things, all energies, all actions to seek the supreme consummation, the perfect perfection, the absolute release." CWSA-19/Essays on the Gita-299, "This is what is intended by the phrase, vasudevah sarvam iti ; the Godhead is all that is universe and all that is in the universe and all that is more than the universe. (1)The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. (2) It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. (3) Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body . For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. (4) Finally , it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead. For that seeing too is essential to the God-knowledge; on it is founded the integral turn of the whole being and the whole nature God-wards, the acceptance by man of the works of the divine Power in the world and the possibility of remoulding his mentality and will into the type of the God-action, transcendent in initiation, cosmic in motive, transmitted through the individual, the Jiva ." CWSA-19/Essays on the Gita-316 "This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhut sarvani bhutani ; (Isha Upanishad-7) therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vasudevah sarvam iti ." CWSA-19/Essays on the Gita-344, "He is the Being, all are his becomings. He does not create out of a void, out of a Nihil or out of an unsubstantial matrix of dream. Out of himself he creates, in himself he becomes; all are in his being and all is of his being. This truth admits and exceeds the pantheistic seeing of things. Vasudeva is all, vasudevah sarvam ; but Vasudeva is all that appears in the cosmos because he is too all that does not appear in it, all that is never manifested. His being is in no way limited by his becoming; he is in no degree bound by this world of relations. Even in becoming all he is still a Transcendence; even in assuming finite forms he is always the Infinite." CWSA-19/Essays on the Gita-348, "We have to arrive at the hidden truth behind its manifest appearances; we have to discover the Spirit behind these veils and to see all as the One, vasudevah sarvam iti , individual, universal, transcendent. But this is a thing impossible to achieve with any completeness of inner reality, so long as we live concentrated in the inferior Nature. For in this lesser movement Nature is an ignorance, a Maya ; she shelters the Divine within its folds and conceals him from herself and her creatures. The Godhead is hidden by the Maya of his own all-creating Yoga, the Eternal figured in transience, Being absorbed and covered up by its own manifesting phenomena. In the Kshara taken alone as a thing in itself, the mutable universal apart from the undivided Immutable and the Transcendent, there is no completeness of knowledge, no completeness of our being and therefore no liberation." CWSA-19/Essays on the Gita/p-436, Para and Apara Prakriti : “Earth, water, fire, air, ether, mind, reason and ego is My eightfold divided Nature, apara-prakriti. Know too My other Divine Nature, Para-prakriti, different from this Apara Prakriti ; this Supreme Nature or the Supreme Mother which becomes the Jiva in the heart and by which this world is upheld. This ‘upholding of the world,’ jagat dharayate, means Para-Prakriti also penetrates into Apara Prakriti by which this world can be purified, transformed and perfected.” The Gita-7.4, 5, "The infinite divine Shakti is present everywhere and secretly supports the lower formulation, para prakritir meyaya dharyate jagat , (The Gita-7.5) but it holds itself back, hidden in the heart of each natural existence, sarvabhutanam hriddese , (The Gita-18.61) until the veil of Yogamaya is rent by the light of knowledge. The spiritual being of man, the Jiva , possesses the divine Nature. He is a manifestation of God in that Nature, para prakritir jıva-bhuta , (The Gita-7.5) and he has latent in him all the divine energies and qualities, the light, the force, the power of being of the Godhead. But in this inferior Prakriti in which we live, the Jiva follows the principle of selection and finite determination, and there whatever nexus of energy, whatever quality or spiritual principle he brings into birth with him or brings forward as the seed of his self-expression, becomes an operative portion of his swabhava , his law of self-becoming, and determines his swadharma, his law of action." CWSA-19/Essays on the Gita/p-371-372, "The perfecting of the normal mind, heart, prana and body gives us only the perfection of the psycho-physical machine we have to use and creates certain right instrumental conditions for a divine life and works lived and done with a purer, greater, clearer power and knowledge. The next question is that of the Force which is poured into the instruments, karana , and the One who works it for his universal ends. The force at work in us must be the manifest divine Shakti, the supreme or the universal Force unveiled in the liberated individual being, para prakritir jıvabhuta , (The Gita-7.5) who will be the doer of all the action and the power of this divine life, karta . The One behind this force will be the Ishwara, the Master of all being, with whom all our existence will be in our perfection a Yoga at once of oneness in being and of union in various relations of the soul and its nature with the Godhead who is seated within us and in whom too we live, move and have our being. It is this Shakti with the Ishwara in her or behind her whose divine presence and way we have to call into all our being and life. For without this divine presence and this greater working there can be no siddhi of the power of the nature." CWSA-24/The Synthesis of Yoga/p-740, "But the perfection sought in the integral Yoga i s not only to be one with her in her highest spiritual power and one with her in her universal action, but to realise and possess the fullness of this Shakti in our individual being and nature. (1) For the supreme Spirit is one as Purusha or as Prakriti, conscious being or power of conscious being, and as the Jiva in essence of self and spirit is one with the supreme Purusha , (mamaivansa jivabhuta, The Gita-15.7 ) (2) so on the side of Nature, in power of self and spirit it is one with Shakti, para prakritir jıvabhuta. (The Gita-7.5 ) To realise this double oneness is the condition of the integral self-perfection. The Jiva is then the meeting-place of the play of oneness of the supreme Soul and Nature... To reach this perfection we have to become aware of the divine Shakti, draw her to us and call her in to fill the whole system and take up the charge of all our activities. There will then be no separate personal will or individual energy trying to conduct our actions, no sense of a little personal self as the doer, nor will it be the lower energy of the three gunas , the mental, vital and physical nature. The divine Shakti will fill us and preside over and take up all our inner activities, our outer life, our Yoga. She will take up the mental energy, her own lower formation, and raise it to its highest and purest and fullest powers of intelligence and will and psychic action. She will change the mechanical energies of the mind, life and body which now govern us into delight-filled manifestations of her own living and conscious power and presence. She will manifest in us and relate to each other all the various spiritual experiences of which the mind is capable. And as the crown of this process she will bring down the supramental light into the mental levels, change the stuff of mind into the stuff of supermind, transform all the lower energies into energies of her supramental nature and raise us into our being of gnosis. The Shakti will reveal herself as the power of the Purushottama , and it is the Ishwara who will manifest himself in his force of supermind and spirit and be the master of our being, action, life and Yoga. " CWSA-24/The Synthesis of Yoga/p-760-761, "In the second stage the individual doer disappears , but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti. It is her power of knowledge which takes shape as thought in the mind; the sadhaka has no sense of himself thinking, but of the Shakti thinking in him. The will and the feelings and action are also in the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all the system. The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into oneness with universal Prakriti, has become an individualised form and action of the divine Shakti. He is still aware of his personal existence, but it is as the Purusha supporting and observing the whole action, conscious of it in his self-knowledge and enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara . The Master of the power is then sometimes hidden by the action of the power, sometimes appears governing it and compelling its workings. Here too there are three things present to the consciousness , (1) the Shakti carrying on all the knowledge, thought, will, feeling, action for the Ishwara in an instrumental human form, (2) the Ishwara , the Master of existence governing and compelling all her action, and (3) ourself as the soul, the Purusha of her individual action enjoying all the relations with him which are created by her workings. There is another form of this realisation in which the Jiva disappears into and becomes one with the Shakti and there is then only the play of the Shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi . This is the intensest possible form of the Jiva’s realisation of himself as a manifestation of Nature, a power of the being of the Divine, para prakritir jıva-bhuta ." CWSA-24/The Synthesis of Yoga/p-769 Link between Para and Apara Prakriti : "The supreme nature of spiritual being gives us then both an original truth and power of existence beyond cosmos and a first basis of spiritual truth for the manifestation in the cosmos. But where is the link between this supreme nature and the lower phenomenal nature? On me, says Krishna, all this, all that is here — sarvam idam , (The Gita-7.7) the common phrase in the Upanishads for the totality of phenomena in the mobility of the universe — is strung like pearls upon a thread. But this is only an image which we cannot press very far; for the pearls are only kept in relation to each other by the thread and have no other oneness or relation with the pearl-string except their dependence on it for this mutual connection....The workings of the gunas are only the superficial unstable becomings of reason, mind, sense, ego, life and matter, sattvika bhava rajasas tamasas ca ; (The Gita-7.12) but this (Para-prakriti) is rather the essential stable original intimate power of the becoming, svabhava. It is that which determines the primary law of all becoming and of each Jiva ; it constitutes the essence and develops the movement of the nature. It is a principle in each creature that derives from and is immediately related to a transcendent divine Becoming , that of the Ishwara, madbhavah . (The Gita-8.5, 10.6, 13.19) In this relation of the divine bhava to the svabhava and of the svabhava to the superficial bhavah , of the divine Nature to the individual self-nature and of the self-nature in its pure and original quality to the phenomenal nature in all its mixed and confused play of qualities, we find the link between that supreme and this lower existence . The degraded powers and values of the inferior Prakriti derive from the absolute powers and values of the supreme Shakti and must go back to them to find their own source and truth and the essential law of their operation and movement. So too the soul or Jiva involved here in the shackled, poor and inferior play of the phenomenal qualities, if he would escape from it and be divine and perfect, must by resort to the pure action of his essential quality of Swabhava go back to that higher law of his own being in which he can discover the will, the power, the dynamic principle, the highest working of his divine nature. " CWSA-19/Essays of the Gita/p-270-272 How do we go beyond the three modes of Nature, Gunas ?: "The Gita has laid it down from the beginning that the very first precondition of the divine birth , the higher existence is the slaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit. And in order to get rid of this crude compulsion of the being by the lower Prakriti in its inferior modes we must have recourse to the highest mode of that Prakriti, the sattwic , which is seeking always for a harmonious light of knowledge and for a right rule of action. The Purusha , the soul within us which assents in Nature to the varying impulse of the gunas, has to give its sanction to that sattwic impulse and that sattwic will and temperament in our being which seeks after such a rule. The sattwic will in our nature has to govern us and not the rajasic and tamasic will. This is the meaning of all high reason in action as of all true ethical culture; it is the law of Nature in us striving to evolve from her lower and disorderly to her higher and orderly action, to act not in passion and ignorance with the result of grief and unquiet, but in knowledge and enlightened will with the result of inner happiness, poise and peace. We cannot get beyond the three gunas , if we do not first develop within ourselves the rule of the highest guna, sattwa . “The evil-doers attain not to me,” says the Purushottama , “souls bewildered, low in the human scale; for their knowledge is reft away from them by Maya and they resort to the nature of being of the Asura . ” (The Gita-7.15) This bewilderment is a befooling of the soul in Nature by the deceptive ego. The evil-doer cannot attain to the Supreme because he is for ever trying to satisfy the idol ego on the lowest scale of human nature ; his real God is this ego. His mind and will, hurried away in the activities of the Maya of the three gunas , are not instruments of the spirit, but willing slaves or self-deceived tools of his desires. He sees this lower nature only and not his supreme self and highest being or the Godhead within himself and in the world: he explains all existence to his will in the terms of ego and desire and serves only ego and desire. ("A swimmer lost between two leaping seas" Savitri-700 (sea of Light of Supreme Self and Inconscient Self)) To serve ego and desire without aspiration to a higher nature and a higher law is to have the mind and the temperament of the Asura . A first necessary step upward is to aspire to a higher nature and a higher law, to obey a better rule than the rule of desire, to perceive and worship a nobler godhead than the ego or than any magnified image of the ego, to become a right thinker and a right doer. This too is not in itself enough; for even the sattwic man is subject to the bewilderment of the gunas , because he is still governed by wish and disliking, iccha-dvesa. (The Gita-7.27) He moves within the circle of the forms of Nature and has not the highest, not the transcendental and integral knowledge. Still by the constant upward aspiration in his ethical aim he in the end gets rid of the obscuration of sin which is the obscuration of rajasic desire and passion and acquires a purified nature capable of deliverance from the rule of the triple Maya . By virtue alone man cannot attain to the highest, but by virtue (Obviously, by the true inner punya , a sattwic clarity in thought, feeling, temperament, motive and conduct, not a merely conventional or social virtue.) he can develop a first capacity for attaining to it, adhikara . (The Gita-2.47) For the crude rajasic or the dull tamasic ego is difficult to shake off and put below us; the sattwic ego is less difficult and at last, when it sufficiently subtilises and enlightens itself, becomes even easy to transcend, transmute or annihilate." CWSA-19/Essays of the Gita/p-280-281 Reconciliation of Jnana and Bhakti Yoga : "We have now set before us three interdependent movements of our release out of the normal nature and our growth into the divine and spiritual being. “By the delusion of the dualities which arises from wish and disliking, all existences in the creation are led into bewilderment,” says the Gita . That is the ignorance, the egoism which fails to see and lay hold on the Divine everywhere, because it sees only the dualities of Nature and is constantly occupied with its own separate personality and its seekings and shrinkings. For escape from this circle the first necessity in our works is to get clear of the sin of the vital ego, the fire of passion, the tumult of desire of the rajasic nature, and this has to be done by the steadying sattwic impulse of the ethical being. When that is done, yesam tvantagatam papam jananam punyakarmanam , (The Gita-7.28) or rather as it is being done, for after a certain point all growth in the sattwic nature brings an increasing capacity for a high quietude, equality and transcendence, — it is necessary to rise above the dualities and to become impersonal, equal, one self with the Immutable, one self with all existences. This process of growing into the spirit completes our purification. But while this is being done, while the soul is enlarging into self-knowledge, it has also to increase in devotion. For it has not only to act in a large spirit of equality, but to do also sacrifice to the Lord, to that Godhead in all beings which it does not yet know perfectly, but which it will be able so to know, integrally, samagram mam , (The Gita-7.1) when it has firmly the vision of the one self everywhere and in all existences. Equality and vision of unity once perfectly gained, te dvandva-moha-nirmuktah , (The Gita-7.28) a supreme bhakti, an all-embracing devotion to the Divine, becomes the whole and the sole law of the being. All other law of conduct merges into that surrender, sarva-dharman parityajya . (The Gita-18.66) The soul then becomes firm in this bhakti and in the vow of self-consecration of all its being, knowledge, works; for it has now for its sure base, its absolute foundation of existence and action the perfect, the integral, the unifying knowledge of the all-originating Godhead, te bhajante mam drudha-vratah . (The Gita-7.28)" CWSA-19/Essays of the Gita/p-82-83 Integral Knowledge is the condition of realising Transcendent Divine Love: "For note that it is bhakti with knowledge which the Gita demands from the disciple and it regards all other forms of devotion as good in themselves but still inferior; they may do well by the way, but they are not the thing at which it aims in the soul’s culmination. Among those who have put away the sin of the rajasic egoism and are moving towards the Divine, the Gita distinguishes between four kinds of bhaktas . There are those who turn to him as a refuge from sorrow and suffering in the world, arta . There are those who seek him as the giver of good in the world, artharthı. There are those who come to him in the desire for knowledge, jijnasu . And lastly there are those who adore him with knowledge, jnanı . All are approved by the Gita , but only on the last does it lay the seal of its complete sanction. All these movements without exception are high and good, udarah sarva evaite , (The Gita-7.18) but the bhakti with knowledge excels them all, visisyate . (The Gita-7.17) We may say that these forms are successively the bhakti o f the vital-emotional and affective nature, that of the practical and dynamic nature, that of the reasoning intellectual nature, and that of the highest intuitive being which takes up all the rest of the nature into unity with the Divine. Practically, however, the others may be regarded as preparatory movements. For the Gita itself here says that it is only at the end of many existences that one can, after possession of the integral knowledge and after working that out in oneself through many lives, attain at the long last to the Transcendent. For the knowledge of the Divine as all things that are is difficult to attain and rare on earth is the great soul, mahatma , (The Gita-7.19) who is capable of fully so seeing him and of entering into him with his whole being, in every way of his nature, by the wide power of this all-embracing knowledge, sarvavit sarvabhavena . (The Gita-15.19)" CWSA-19/Essays of the Gita/p-284-285, ““There is the immutable and impersonal spiritual being (Purusha),” says Krishna later on, “and there is the mutable and personal spiritual being. But there is too another Highest (uttama purusa ) called the supreme self, Paramatman , he who has entered into this whole world and upbears it, the Lord, the imperishable. I am this Purushottama who am beyond the mutable and am greater and higher even than the immutable. He who has knowledge of me as the Purushottama , adores me (has bhakti for me, bhajati) , with all-knowledge and in every way of his natural being.” (The Gita-15.19) And it is this bhakti of an integral knowledge and integral self-giving which the Gita now begins to develop.” CWSA-19/Essays on the Gita/p-284, “This Yoga of love will give you a highest potential force for spiritual largeness and unity and freedom. But it must be a love which is one with God-knowledge. There is a devotion which seeks God in suffering for consolation and succour and deliverance; there is a devotion which seeks him for his gifts, for divine aid and protection and as a fountain of the satisfaction of desire; there is a devotion that, still ignorant, turns to him for light and knowledge. And so long as one is limited to these forms, there may persist even in their highest and noblest Godward turn a working of the three gunas. But when the God- lover is also the God-knower, the lover becomes one self with the Beloved; for he is the chosen of the Most High and the elect of the Spirit. Develop in yourself this God-engrossed love; the heart spiritualised and lifted beyond the limitations of its lower nature will reveal to you most intimately the secrets of God’s immeasurable being, bring into you the whole touch and influx and glory of his divine Power and open to you the mysteries of an eternal rapture. It is perfect love that is the key to a perfect knowledge ." CWSA-19/Essays on the Gita/p-589, " The devotee on the other hand tends to look down on the sawdust dryness of mere knowledge. And it is true that philosophy by itself without the rapture of spiritual experience is something as dry as it is clear and cannot give all the satisfaction we seek, that its spiritual experience even, when it has not left its supports of thought and shot up beyond the mind, lives too much in an abstract delight and that what it reaches, is not indeed the void it seems to the passion of the heart, but still has the limitations of the peaks. On the other hand, love itself is not complete without knowledge. The Gita distinguishes between three initial kinds of Bhakti, that which seeks refuge in the Divine from the sorrows of the world, arta , that which, desiring, approaches the Divine as the giver of its good, artharthı , and that which attracted by what it already loves, but does not yet know, yearns to know this divine Unknown, jijnasu ; but it gives the palm to the Bhakti that knows. Evidently the intensity of passion which says, “I do not understand, I love,” and, loving, cares not to understand, is not love’s last self-expression, but its first, nor is it its highest intensity. Rather as knowledge of the Divine grows, delight in the Divine and love of it must increase. Nor can mere rapture be secure without the foundation of knowledge; to live in what we love, gives that security, and to live in it means to be one with it in consciousness, and oneness of consciousness is the perfect condition of knowledge. Knowledge of the Divine gives to love of the Divine its firmest security, opens to it its own widest joy of experience, raises it to its highest pinnacles of outlook." CWSA-24/The Synthesis of Yoga/p-550-551 7/ Chapter 7. The Yoga of Knowledge How Traditional and Integral Yoga are reconciled?: The Gita confirms that a seeker of truth, jijnasu , after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a traditional Yogi and attains the highest goal of liberation of Soul or a Soul who fell from Yoga, yogabhrasta , from the past birth, in this birth strives with sincerity to overcome the samskara of many births in a brief period of this life and attains the highest goal...' (The Gita-6.45) ' "After many births of preparation, a traditional Yogi, Jnani, attains My Purushottama or Supramental state of Consciousness. Before realisation of this highest Consciousness, he also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudevah sarvamiti. Such great Soul with realisation of Vasudevah sarvamiti or integral Yogi is very rare, samahatma sudurlava ." (The Gita-7.19) An integral Yogi, after many births of preparation, attains integral Transformation, integral Perfection and integral Knowledge. "Among thousands of seekers of truth, jijnasu, one here and there strives after perfection and becomes a Yogi. And of those few siddha Yogi who strive and attain the perfection of Yoga one here and there attains integral perfection and knows the Divine with all the principles of His existence, betti tattvatah ." (The Gita-7.3) "It must also be kept in mind that the supramental change is difficult, distant and ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of difficult self-evolution of the nature. (1) One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. (2) Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. (3) Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. (4) It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, and acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. (5) Then only the passage into supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. ” (CWSA-23/The Synthesis of Yoga/281-282) Dynamic Divine Union for a Sadhaka of Integral Yoga: “There is however a possibility of arriving at this result without the passage through the passivity of the mental Purusha , by a more persistently and predominantly kinetic Yoga. Or there may be a combination of both the methods, alternations between them and an ultimate fusion. And here the problem of spiritual action assumes a more simple form. In this kinetic movement there are three stages. (1) In the first the Jiva is aware of the supreme Shakti, receives the power into himself and uses it under her direction, with a certain sense of being the subordinate doer, a sense of minor responsibility in the action, — even at first, it may be, a responsibility for the result; but that disappears, for the result is seen to be determined by the higher Power, and only the action is felt to be partly his own. (2) The sadhaka then feels that it is he who is thinking, willing, doing, but feels too the divine Shakti or Prakriti behind driving and shaping all his thought, will, feeling and action: the individual energy belongs in a way to him, but is still only a form and an instrument of the universal divine Energy. (3) The Master of the Power may be hidden from him for a time by the action of the Shakti, or he may be aware of the Ishwara sometimes or continually manifest to him. In the latter case there are three things present to his consciousness, (1) himself as the servant of the Ishwara, the Shakti behind as a great Power supplying the energy, shaping the action, formulating the results, the Ishwara above determining by his will the whole action. (2) In the second stage the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti . It is her power of knowledge which takes shape as thought in the mind; the sadhaka has no sense of himself thinking, but of the Shakti thinking in him. The will and the feelings and action are also in the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all the system. (3) The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into oneness with universal Prakriti, has become an individualised form and action of the divine Shakti. He is still aware of his personal existence, but it is as the Purusha supporting and observing the whole action, conscious of it in his self-knowledge and enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara. The Master of the power is then sometimes hidden by the action of the power, sometimes appears governing it and compelling its workings. Here too there are three things present to the consciousness, (1) the Shakti carrying on all the knowledge, thought, will, feeling, action for the Ishwara in an instrumental human form, the Ishwara, the Master of existence governing and compelling all her action, and ourself as the soul, the Purusha of her individual action enjoying all the relations with him which are created by her workings. (2) There is another form of this realisation in which the Jiva disappears into and becomes one with the Shakti and there is then only the play of the Shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi. (3) This is the intensest possible form of the Jiva’s realisation of himself as a manifestation of Nature, a power of the being of the Divine, para prakritir jıva-bhuta. ” CWSA-24/The Synthesis of Yoga/p-768-769 8/ Chapter 8 - The Immutable Brahman Summary or A Brief Restatement: Integral Yoga's Maha mantra 'All life is Yoga' is derived from this chapter, where Arjuna was asked by the Lord, "tasmat sarvesu kalesu Yoga Yukto Bhavarjuna , therefore all Time of All Life be in Yoga, O Arjuna." (The Gita-8.27) The other complementary Mantra is "tasmat sarvesu kalesu mam anusmara yudhya cha, therefore, at all Times of All Life remember Me and fight." (The Gita-8.7) In Integral Education and Integral Yoga, birth to death and death to rebirth are recognised as a long training ground of the Soul, in ascending and descending multiple planes of Consciousness. Life and Death are both opportunities for the evolution of Consciousness and not a cessation of growth. “I have also come to realize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to resort to external means. Had he reached the point where we are now, he would have seen that the purely psychological method is inadequate and that a japa is necessary, because only japa has a direct action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things are ready, I have done ten years of work in a few months. That is the difficulty, it requires time ... And I repeat my mantra constantly – when I am awake and even when I sleep. I say it even when I am getting dressed, when I eat, when I work, when I speak with others; it is there, just behind in the background, all the time, all the time…In fact, you can immediately see the difference between those who have a mantra and those who don’t. With those who have no mantra, even if they have a strong habit of meditation or concentration, something around them remains hazy and vague . Whereas the japa imparts to those who practice it a kind of precision, a kind of solidity: an armature. They become galvanized, as it were.” The Mother’s Agenda/ May 19, 1959, Seven Questions raised by Arjuna : (1) What is tad brahma , (2) what is adhyatma and (3) what is karma , O Purushottama ? (4) What is declared to be adhibhuta, (5) what is called adhidaiva ? (6) What is adhiyajna in this body? O Madhusudana ? (7) And how in the critical moment of departure from physical existence, art Thou to be known by the self-controlled?” The Gita-8.1, 2 Answer attempted: "The Blessed Lord said: (1) The Akshara or the Immutable is the supreme Brahman; (2) svabhava is called adhyatma , (3) Karma is the name given to the creative movement, visargah which brings into existence all beings and their subjective and objective states. (4) Adhibhuta is ksharo bhavah or mutable state, (5) adhidaiva is Purusha or Soul within Nature; (6) I myself am the lord of sacrifice, adhiyajna here in the body. (7) Whoever leaves his body and departs remembering Me at the time of his death, comes to My status of being, madbhava ; there is no doubt about that." The Gita-8.3, 4, 5 The last transformation of its phenomenal nature and existence: "Man, born into the world, revolves between world and world in the action of Prakriti and Karma . Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation. The body is abandoned, but the soul goes on its way, tyaktva kalevaram (The Gita-8.5). Much then depends on what he is at the critical moment of his departure. For whatever form of becoming his consciousness is fixed on at the time of death and has been full of that always in his mind and thought before death, to that form he must attain, since the Prakriti by Karma works out the soul’s thoughts and energies and that is in real fact her whole business. Therefore, if the soul in the human being desires to attain to the status of the Purushottama , there are two necessities , two conditions which must be satisfied before that can be possible. (1) He must have moulded towards that ideal his whole inner life in his earthly living; and (2) he must be faithful to his aspiration and will in his departing. “Whoever leaves his body and departs” says Krishna “remembering Me at his time of end, comes to my bhava ,” (The Gita-8.5) that of the Purushottama , my status of being. He is united with the original being of the Divine and that is the ultimate becoming of the soul, paro bhavah , (The Gita-9.11) the last result of Karma in its return upon itself and towards its source. The soul which has followed the play of cosmic evolution that veils here its essential spiritual nature, its original form of becoming, svabhava, and has passed through all these other ways of becoming of its consciousness which are only its phenomena, tamtambhavam , (The Gita-8.6) returns to that essential nature and, finding through this return its true self and spirit, comes to the original status of being which is from the point of view of the return a highest becoming, mad-bhavam (The Gita-8.5). In a certain sense we may say that it becomes God , since it unites itself with nature of the Divine in a last transformation of its own phenomenal nature and existence." CWSA-19/Essays on the Gita/p-294-295 The Popular Religion: "The Gita here lays a great stress on the thought and state of mind at the time of death, a stress which will with difficulty be understood if we do not recognise what may be called the self-creative power of the consciousness. What the thought, the inner regard, the faith, sraddha , settles itself upon with a complete and definite insistence, into that our inner being tends to change. This tendency becomes a decisive force when we go to those higher spiritual and self-evolved experiences which are less dependent on external things than is our ordinary psychology, enslaved as that is to outward Nature . There we can see ourselves steadily becoming that on which we keep our minds fixed and to which we constantly aspire. Therefore there any lapse of the thought, any infidelity of the memory means always a retardation of the change or some fall in its process and a going back towards what we were before , — at least so long as we have not substantially and irrevocably fixed our new becoming. When we have done that, when we have made it normal to our experience, the memory of it remains self-existently because that now is the natural form of our consciousness. In the critical moment of passing from the mortal plane of living, the importance of our then state of consciousness becomes evident. But it is not a death-bed remembrance at variance with or insufficiently prepared by the whole tenor of our life and our past subjectivity that can have this saving power. The thought of the Gita here is not on a par with the indulgences and facilities of popular religion ; it has nothing in common with the crude fancies that make the absolution and last unction of the priest, an edifying “Christian” death after an unedifying profane life or the precaution or accident of a death in sacred Benares or holy Ganges a sufficient machinery of salvation. The divine subjective becoming on which the mind has to be fixed firmly in the moment of the physical death, yam smaran bhavam tyajati ante kalevaram , (The Gita-8.6) must have been one into which the soul was at each moment growing inwardly during the physical life, sada tad-bhava-bhavitah . (The Gita-8.6) “Therefore,” says the divine Teacher, “at all times remember me and fight; for if thy mind and thy understanding are always fixed on and given up to Me, mayi arpita-mano-buddhih , to Me thou shalt surely come. (The Gita-8.7) For it is by thinking always of him with a consciousness united with him in an undeviating Yoga of constant practice that one comes to the divine and supreme Purusha .” CWSA-19/Essays on the Gita/p-295-296 “Yoga is not a matter of theory or dogma, like philosophy or popular religion, but a matter of experience. Its experience is that of a conscient universal and supracosmic Being with whom it brings us into union, and this conscious experience of union with the Invisible, always renewable and verifiable, is as valid as our conscious experience of a physical world and of visible bodies with whose invisible minds we daily communicate.” CWSA/24/The Synthesis of Yoga-555, “In the transformation of ordinary religious worship into the Yoga of pure Bhakti we see this development from the motived and interested worship of popular religion into a principle of motiveless and self-existent love. This last is in fact the touch-stone of the real Bhakti and shows whether we are really in the central way or are only upon one of the bypaths leading to it. We have to throw away the props of our weakness, the motives of the ego, the lures of our lower nature before we can deserve the divine union.” CWSA/24/The Synthesis of Yoga-553, "Buddhism only became a popular religion when Buddha had taken the place of the supreme Deity as an object of worship." CWSA/24/The Synthesis of Yoga-556, "Even popular religion is a sort of ignorant Yoga of devotion." CWSA/24/The Synthesis of Yoga-559, "The origin of this divine fear was crude enough in some of the primitive popular religions." CWSA/24/The Synthesis of Yoga-562, “All that is popular Yoga . (The correspondent wrote, “It is said that if a disciple receives his Guru’s touch or grace, his main difficulties very often disappear.”) The Guru’s touch or grace may open something, but the difficulties have always to be worked out still. What is true is that if there is complete surrender which implies the prominence of the psychic, these difficulties are no longer felt as a burden or obstacle but only as superficial imperfections which the working of the grace will remove.” CWSA-29/Letters on Yoga-II/p-197, “You see, the faith of people is a superstition – it’s not faith, it’s superstition. Now there are more and more people who think they have faith, and they ask me ridiculous things! They have superstitions like. Someone brings me a child born with a deformed arm, and the superstition is that if I put my hand on the arm of the child, he’ll be healed.... Things like that. It’s completely stupid. That’s not Power! They need a little miracle, you know, at their level.” The Mother’s Agenda-8.05.1971, "Sri Ramakrishna’s saying, “With the Guru’s grace all difficulties can disappear in a flash, even as agelong darkness does the moment you strike a match.” This is possible after long tapasya , “This “state of grace” is often prepared by a long tapasya or purification in which nothing decisive seems to happen, only touches or glimpses or passing experiences at the most, and it (decisive change) comes suddenly without warning.” CWSA-29/Letters on Yoga-II/p-195, "But it has given me a very precise picture of what would happen if for some reason or other I were no longer here.... Everyone would use my name to ... (Mother laughs) It would be frightening!" The Mother's Agenda-April 23, 1968, "The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality — not, in any case, the eventuality of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name." CWSA-23/The Synthesis of Yoga/p-63-64 The Last state of a Yogi before Death and How will one easily get the Divine in life? : "The Gita describes the last state of the mind of the Yogin in which he passes from life through death to this supreme divine existence. A motionless mind, a soul armed with the strength of Yoga, a union with God in bhakti , — the union by love is not here superseded by the featureless unification through knowledge, it remains to the end a part of the supreme force of the Yoga, — and the life-force entirely drawn up and set between the brows in the seat of mystic vision . All the doors of the sense are closed, the mind is shut in into the heart, the life-force taken up out of its diffused movement into the head, the intelligence concentrated in the utterance of the sacred syllable OM and its conceptive thought in the remembrance of the supreme Godhead, mam anusmaran ( The Gita-8.13). That is the established Yogic way of going , a last offering up of the whole being to the Eternal, the Transcendent. But still that is only a process; the essential condition is the constant undeviating memory of the Divine in life , even in action and battle — mam anusmara yudhya cha (The Gita-8.7)— and the turning of the whole act of living into an uninterrupted Yoga, nitya-yoga (The Gita-8.14). Whoever does that, finds Me easy to attain , says the Godhead; he is the great soul who reaches the supreme perfection." (CWSA-19/Essays on the Gita/p-297) All our life is a Yoga: "For that is after all the essential, to make the whole being one with the Divine, so entirely and in all ways one as to be naturally and constantly fixed in union, and thus to make all living, not only thought and meditation, but action, labour, battle, a remembering of God. “Remember me and fight,” (The Gita-8.7) means not to lose the ever-present thought of the Eternal for one single moment in the clash of the temporal which normally absorbs our minds, and that seems sufficiently difficult, almost impossible. It is entirely possible indeed only if the other conditions are satisfied. If we have become in our consciousness one self with all, one self which is always to our thought the Divine, and even our eyes and our other senses see and sense the Divine Being everywhere so that it is impossible for us at any time at all to feel or think of anything as that merely which the unenlightened sense perceives, but only as the Godhead at once concealed and manifested in that form, and if our will is one in consciousness with a supreme will and every act of will, of mind, of body is felt to come from it, to be its movement, instinct with it or identical, then what the Gita demands can be integrally done. The remembrance of the Divine Being becomes no longer an intermittent act of the mind, but the natural condition of our activities and in a way the very substance of the consciousness. The Jiva has become possessed of its right and natural, its spiritual relation to the Purushottama and all our life is a Yoga , (The Gita-8.27) an accomplished and yet an eternally self-accomplishing oneness." CWSA-19/Essays on the Gita/p-300, “In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable…Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left.” The Mother/TMCW-3/Questions and Answers-1929-1931/p-26–27, 8/ Chapter 8 - The Immutable Brahman The Attitude towards Death for a Sadhaka of Integral Yoga: “The last two sentences (In whom there is neither going and coming) contain indeed the whole gist of the matter. The true salvation or the true freedom from the chain of rebirth is not the rejection of terrestrial life or the individual’s escape by a spiritual self-annihilation, even as the true renunciation is not the mere physical abandonment of family and society; it is the inner identification with the Divine in whom there is no limitation of past life and future birth but instead the eternal existence of the unborn Soul. He who is free inwardly, even doing actions, does nothing at all, says the Gita ; for it is Nature that works in him under the control of the Lord of Nature. Equally, even if he assumes a hundred times the body, he is free from any chain of birth or mechanical wheel of existence since he lives in the unborn and undying spirit and not in the life of the body. Therefore attachment to the escape from rebirth is one of the idols which, whoever keeps, the sadhaka of the integral Yoga must break and cast away from him. For his Yoga is not limited to the realisation of the Transcendent beyond all world by the individual soul; it embraces also the realisation of the Universal, “the sum-total of all souls”, and cannot therefore be confined to the movement of personal salvation and escape. Even in his transcendence of cosmic limitations he is still one with all in God; a divine work remains for him in the universe. ” CWSA-23/The Synthesis of Yoga/p-270-271, “Two things are needed. First, nothing in your being, no part of your being, should wish to die. That doesn’t often happen. You always have, somewhere in you, a defeatist: something tired or disgusted, which has had enough, something lazy or which doesn’t want to fight and says, ‘Ah, well, let it be over, so much the better.’ That’s enough – you’re dead. But it’s a fact: if nothing, absolutely nothing in you consents to die, you will not die. For someone to die, there is always a second, if a hundredth part of a second, when he consents. If there isn’t that second of consent, he will not die. But who is certain he doesn’t have within himself, somewhere, a tiny bit of a defeatist which just yields and says, ‘Oh well’? ... Hence the need to unify oneself. Whatever the path we may follow, the subject we may study, we always reach the same result. The most important thing for an individual is to unify himself around his divine center; that way he becomes a real individual, master of himself and of his destiny. Otherwise, he is a plaything of the forces, which toss him about like a cork in a stream. He goes where he doesn’t want to, is made to do what he doesn’t want to, and finally he gets lost in a hole without any way to stop himself doing so. But if you are consciously organised, unified around the divine center, governed and led by it, you are the master of your destiny. It’s worth trying.... At any rate, I find it’s better to be the master rather than the slave.” The Mother/ The Mother’s Agenda/September 7, 1968, “God knows, never, not one minute in my life, even when things were the darkest, the blackest, the most negative, the most painful, not once did the thought come, ‘I would like to die.’” The Mother/ The Mother’s Agenda-5/288, The Mother confirms that the death of a Spiritual man must be willed death, iccha mrityu , and it must be in complete harmony, "It is difficult to say for sure, but Ramakrishna died of cancer, and now that I have had the experience, I know in an ABSOLUTE way that this is impossible. If he had decided to go because the Divine wanted him to go, it would have been an orderly departure, in total harmony and with a total will, whereas this illness is a means of disorder." The Mother's Agenda/June 6, 1958, 9/ Chapter 9. The King-Knowledge, The King-Secret Summary or A Brief Restatement: "This truth is the secret of being which the Gita is now going to apply in its amplitude of result for our inner life and our outer works. What it is going to say is the most secret thing of all. (The Gita-9.1-3) It is the knowledge of the whole Godhead, samagram mam , (The Gita-7.1) which the Master of his being has promised to Arjuna, that essential knowledge attended with the complete knowledge of it in all its principles which will leave nothing yet to be known. The whole knot of the ignorance which has bewildered his human mind and has made his will recoil from his divinely appointed work, will have been cut entirely asunder. This is the wisdom of all wisdoms, the secret of all secrets, the king-knowledge, the king-secret. It is a pure and supreme light which one can verify by direct spiritual experience and see in oneself as the truth : it is the right and just knowledge, the very law of being. It is easy to practise when one gets hold of it, sees it, tries faithfully to live in it." CWSA-19/Essays on the Gita/p-309 The Mystery of Transcendent Godhead: "The Gita then proceeds to unveil the supreme and integral secret, the one thought and truth in which the seeker of perfection and liberation must learn to live and the one law of perfection of his spiritual members and of all their movements. This supreme secret is the mystery of the transcendent Godhead who is all and everywhere, yet so much greater and other than the universe and all its forms that nothing here contains him, nothing expresses him really, and no language which is borrowed from the appearances of things in space and time and their relations can suggest the truth of his unimaginable being. The consequent law of our perfection is an adoration by our whole nature and its self-surrender to its divine source and possessor. Our one ultimate way is the turning of our entire existence in the world, and not merely of this or that in it, into a single movement towards the Eternal. By the power and mystery of a divine Yoga we have come out of his inexpressible secrecies into this bounded nature of phenomenal things. By a reverse movement of the same Yoga we must transcend the limits of phenomenal nature and recover the greater consciousness by which we can live in the Divine and the Eternal." CWSA-19/Essays on the Gita/p-311 Manusim Tanum Asritam: "Mortal mind is bewildered by its ignorant reliance upon veils and appearances; it sees only the outward human body, human mind, human way of living and catches no liberating glimpse of the Divinity who is lodged in the creature. It ignores the divinity within itself and cannot see it in other men, and even though the Divine manifest himself in humanity as Avatar and Vibhuti , it is still blind and ignores or despises the veiled Godhead, avajananti mam mudha manusım tanum asritam. (The Gita-9.11) And if it ignores him in the living creature, still less can it see him in the objective world on which it looks out from its prison of separative ego through the barred windows of the finite mind. It does not see God in the universe; it knows nothing of the supreme Divinity who is master of these planes full of various existences and dwells within them; it is blind to the vision by which all in the world grows divine and the soul itself awakens to its own inherent divinity and becomes of the Godhead, godlike. What it does see readily, and to that it attaches itself with passion, is only the life of the ego hunting after finite things for their own sake and for the satisfaction of the earthly hunger of the intellect, body, senses. Those who have given themselves up too entirely to this outward drive of the mentality, fall into the hands of the lower nature, cling to it and make it their foundation. They become a prey to the nature of the Rakshasa in man who sacrifices everything to a violent and inordinate satisfaction of his separate vital ego and makes that the dark godhead of his will and thought and action and enjoyment. Or they are hurried onward in a fruitless cycle by the arrogant self-will, self-sufficient thought, self-regarding act, self-satisfied and yet ever unsatisfied intellectualised appetite of enjoyment of the Asuric nature. But to live persistently in this separative ego-consciousness and make that the centre of all our activities is to miss altogether the true self-awareness. The charm it throws upon the misled instruments of the spirit is an enchantment that chains life to a profitless circling. All its hope, action, knowledge are vain things when judged by the divine and eternal standard, for it shuts out the great hope, excludes the liberating action, banishes the illuminating knowledge. It is a false knowledge that sees the phenomenon but misses the truth of the phenomenon, a blind hope that chases after the transient but misses the eternal, a sterile action whose every profit is annulled by loss and amounts to a perennial labour of Sisyphus." CWSA-19/Essays on the Gita/p-325-327, "But the identity of the Lord and the soul in mutable Nature is hidden from us by outward appearance and lost in the crowding mobile deceptions of that Nature. And those who allow themselves to be governed by the figures of Nature, the figure of humanity or any other form, will never see it, but will ignore and despise the Divine lodged in the human body . Their ignorance cannot perceive him in his coming in and his going forth or in his staying and enjoying and assumption of quality, but sees only what is there visible to the mind and senses, not the greater truth which can only be glimpsed by the eye of knowledge. Never can they have sight of him, even if they strive to do so, until they learn to put away the limitations of the outward consciousness and build in themselves their spiritual being, create for it, as it were, a form in their nature. Man, to know himself, must be kritatma , (He who is perfected in Self) formed and complete in the spiritual mould, enlightened in the spiritual vision. The Yogins who have this eye of knowledge, see the Divine Being we are in their own endless reality, their own eternity of spirit. Illumined, they see the Lord in themselves and are delivered from the crude material limitation, from the form of mental personality, from the transient life formulation: they dwell immortal in the truth of the self and spirit. But they see him too not only in themselves, but in all the cosmos. In the light of the sun that illumines all this world they witness the light of the Godhead which is in us; the light in the moon and in fire is the light of the Divine. It is the Divine who has entered into this form of earth and is the spirit of its material force and sustains by his might these multitudes. The Divine is the godhead of Soma who by the rasa, the sap in the Earth-mother, nourishes the plants and trees that clothe her surface. The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta . In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence." CWSA-19/Essays on the Gita/p-446-447, " That is why each Incarnation holds before men his own example and declares of himself that he is the way and the gate; he declares too the oneness of his humanity with the divine being, declares that the Son of Man and the Father above from whom he has descended are one, that Krishna in the human body, manusım tanum asritam , (The Gita-9.11) and the supreme Lord and Friend of all creatures are but two revelations of the same divine Purushottama , revealed there in his own being, revealed here in the type of humanity." CWSA-19/Essays on the Gita/p-149 Lord is the Giver of outer an inner oppulence : "The God-lover advances constantly towards this ultimate necessity of our birth in cosmos through a concentrated love and adoration by which he makes the supreme and universal Divine the whole object of his living — not either egoistic terrestrial satisfaction or the celestial worlds — and the whole object of his thought and his seeing. To see nothing but the Divine, to be at every moment in union with him, to love him in all creatures and have the delight of him in all things is the whole condition of his spiritual existence. His God- vision does not divorce him from life, nor does he miss anything of the fullness of life; for God himself becomes the spontaneous bringer to him of every good and of all his inner and outer getting and having, yoga-ksemam vahamyaham . (The Gita-9.22) The joy of heaven and the joy of earth are only a small shadow of his possessions; for as he grows into the Divine, the Divine too flows out upon him with all the light, power and joy of an infinite existence." CWSA-19/Essays on the Gita/p-331-332, "This relation of the divine fatherhood and the closer rela- tion with the Divine as the Mother-Soul of the universe have their springs in another early religious motive. One type of the Bhakta, says the Gita , is the devotee who comes to the Divine as the giver of his wants, the giver of his good, the satisfier of the needs of his inner and his outer being. “I bring to my bhakta” says the Lord “his getting and his having of good, yogaksemam vahamyaham . ” (The Gita-9.22) The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever cru- dities there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which imagines the Divine as if capable of being propitiated, bribed, flattered into acquiescence or indulgence by praise, entreaty and gifts and has often little regard to the spirit in which he is approached, still this way of turning to the Divine is an essential movement of our religious being and reposes on a universal truth." CWSA-24/The Synthesis of Yoga/p-566 Integral Devotion: "The great-souled who open themselves to the light and largeness of the diviner nature of which man is capable, are alone on the path narrow in the beginning, inexpressibly wide in the end that leads to liberation and perfection. The growth of the god in man is man’s proper business ; the steadfast turning of this lower Asuric a nd Rakshasic into the divine nature is the carefully hidden meaning of human life. As this growth increases, the veil falls and the soul comes to see the greater significance of action and the real truth of existence. The eye opens to the Godhead in man, to the Godhead in the world; it sees inwardly and comes to know outwardly the infinite Spirit, the Imperishable from whom all existences originate and who exists in all and by him and in him all exist always. Therefore when this vision, this knowledge seizes on the soul, its whole life-aspiration becomes a surpassing love and fathomless adoration of the Divine and Infinite. The mind attaches itself singly to the eternal, the spiritual, the living, the universal, the Real; it values nothing but for its sake, it delights only in the all-blissful Purusha. All the word and all the thought become one hymning of the universal greatness, Light, Beauty, Power and Truth that has revealed itself in its glory to the human spirit and a worship of the one supreme Soul and infinite Person. All the long stress of the inner self to break outward becomes a form now of spiritual endeavour and aspiration to possess the Divine in the soul and realise the Divine in the nature. All life becomes a constant Yoga and unification of that Divine and this human spirit. This is the manner of the integral devotion; it creates a single uplifting of our whole being and nature through sacrifice by the dedicated heart to the eternal Purushottama . (The Gita-9.13-14)" CWSA-19/Essays on the Gita/p-327, "It is possible so to turn life into an act of adoration to the Supreme by the spirit in one’s works; for, says the Gita , “He who gives to me with a heart of adoration a leaf, a flower, a fruit or a cup of water, I take and enjoy that offering of his devotion”; (The Gita-9.26) and it is not only any dedicated external gift that can be so offered with love and devotion, but all our thoughts, all our feelings and sensations, all our outward activities and their forms and objects can be such gifts to the Eternal. It is true that the special act or form of action has its importance, even a great importance, but it is the spirit in the act that is the essential factor; the spirit of which it is the symbol or materialised expression gives it its whole value and justifying significance. Or it may be said that a complete act of divine love and worship has in it three parts that are the expressions of a single whole, (1) — a practical worship of the Divine in the act, (2) a symbol of worship in the form of the act expressing some vision and seeking or some relation with the Divine, (3) an inner adoration and longing for oneness or feeling of oneness in the heart and soul and spirit. It is so that life can be changed into worship, — by putting behind it the spirit of a transcendent and universal love, the seeking of oneness, the sense of oneness; by making each act a symbol, an expression of Godward emotion or a relation with the Divine; by turning all we do into an act of worship, an act of the soul’s communion, the mind’s understanding, the life’s obedience, the heart’s surrender." CWSA-23/The Synthesis of Yoga/p-162-163 All are equally entitled to the Supreme Liberation: "The equal Divine Presence in all of us makes no other preliminary condition, if once this integral self-giving has been made in faith and in sincerity and with a fundamental completeness. All have access to this gate, all can enter into this temple: our mundane distinctions disappear in the mansion of the All-lover. There the virtuous man is not preferred, nor the sinner shut out from the Presence; together by this road the Brahmin pure of life and exact in observance of the law and the outcaste born from a womb of sin and sorrow and rejected of men can travel and find an equal and open access to the supreme liberation and the highest dwelling in the Eternal. Man and woman find their equal right before God; for the divine Spirit is no respecter of persons or of social distinctions and restrictions: all can go straight to him without intermediary or shackling condition. “If” says the divine Teacher “even a man of very evil conduct turns to me with a sole and entire love, he must be regarded as a saint, for the settled will of endeavour in him is a right and complete will. Swiftly he becomes a soul of righteousness and obtains eternal peace.” (The Gita-9.30-31) In other words a will of entire self-giving opens wide all the gates of the spirit and brings in response an entire descent and self-giving of the Godhead to the human being, and that at once reshapes and assimilates everything in us to the law of the divine existence by a rapid transformation of the lower into the spiritual nature . The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. Those who aspire in their human strength by effort of knowledge or effort of virtue or effort of laborious self-discipline, grow with much anxious difficulty towards the Eternal; but when the soul gives up its ego and its works to the Divine, God himself comes to us and takes up our burden . To the ignorant he brings the light of the divine knowledge, to the feeble the power of the divine will, to the sinner the liberation of the divine purity, to the suffering the infinite spiritual joy and Ananda . Their weakness and the stumblings of their human strength make no difference. “This is my word of promise,” cries the voice of the Godhead to Arjuna , “that he who loves me shall not perish. ” (The Gita-9.31) Previous effort and preparation, the purity and the holiness of the Brahmin , the enlightened strength of the king-sage great in works and knowledge have their value, because they make it easier for the imperfect human creature to arrive at this wide vision and self-surrender; but even without this preparation all who take refuge in the divine Lover of man, the Vaishya once preoccupied with the narrowness of wealth-getting and the labour of production, the Shudra hampered by a thousand hard restrictions, woman shut in and stunted in her growth by the narrow circle society has drawn around her self-expansion, those too, papa-yonayah , on whom their past Karma has imposed even the very worst of births, the outcaste, the Pariah, the Chandala , find at once the gates of God opening before them . In the spiritual life all the external distinctions of which men make so much because they appeal with an oppressive force to the outward mind, cease before the equality of the divine Light and the wide omnipotence of an impartial Power." CWSA-19/Essays on the Gita/p-334-335, "For from all, from the thief and the harlot and the outcaste as from the saint and the sage, the Beloved looks forth and cries to us, “This is I.” “He who loves Me in all beings,” — what greater word of power for the utmost intensities and profundities of divine and universal love, has been uttered by any philosophy or any religion?" CWSA-19/Essays on the Gita/p-208, "If Narayana is without difficulty visible in the sage and the saint, how shall he be easily visible to us in the sinner, the criminal, the harlot and the outcaste?" CWSA-19/Essays on the Gita/p-359 Love of the world, the mask, must change into the love of God, the Truth: " The earthly world preoccupied with the dualities and bound to the immediate transient relations of the hour and the moment is for man, so long as he dwells here attached to these things and while he accepts the law they impose on him for the law of his life, a world of struggle, suffering and sorrow. The way to liberation is to turn from the outward to the inward, from the appearance created by the material life which lays its burden on the mind and imprisons it in the grooves of the life and the body to the divine Reality which waits to manifest itself through the freedom of the spirit. Love of the world, the mask, must change into the love of God, the Truth . Once this secret and inner Godhead is known and is embraced, the whole being and the whole life will undergo a sovereign uplifting and a marvellous transmutation. In place of the ignorance of the lower Nature absorbed in its outward works and appearances the eye will open to the vision of God everywhere, to the unity and universality of the spirit. The world’s sorrow and pain will disappear in the bliss of the All-blissful; our weakness and error and sin will be changed into the all-embracing and all-transforming strength, truth and purity of the Eternal. To make the mind one with the divine consciousness, to make the whole of our emotional nature one love of God everywhere, to make all our works one sacrifice to the Lord of the worlds and all our worship and aspiration one adoration of him and self-surrender, to direct the whole self Godwards in an entire union is the way to rise out of a mundane into a divine existence. This is the Gita’s teaching of divine love and devotion, in which knowledge, works and the heart’s longing become one in a supreme unification, a merging of all their divergences, an intertwining of all their threads, a high fusion, a wide identifying movement." CWSA-19/Essays on the Gita/p-335-336, "There is a love in which the emotion is turned towards the Divine in an increasing receptivity and growing union. What it receives from the Divine it pours out on others, but truly without demanding a return. If you are capable of that, then that is the highest and most satisfying way to love." TMCW/Vol-14/Words of the Mother-II/p-122 Reconciliation of Karma, Jnana and Bhakti Yoga: “Devotion is all-important, but works with devotion are also important; by the union of knowledge, devotion and works the soul is taken up into the highest status of the Ishwara to dwell there in the Purushottama who is master at once of the eternal spiritual calm and the eternal cosmic activity. This is the synthesis of the Gita .” CWSA/19/Essays on the Gita-86, "There will be needed a will that shall make this new knowledge, vision, consciousness a motive of action and the sole motive. And it must be the motive not of an action grudging, limited, confined to a few necessary operations of Nature or to the few things that seem helpful to a formal perfection, apposite to a religious turn or to an individual salvation, but rather all action of human life taken up by the equal spirit and done for the sake of God and the good of all creatures. There will be needed an uplifting of the heart in a single aspiration to the Highest, a single love of the Divine Being, a single God-adoration. And there must be a widening too of the calmed and enlightened heart to embrace God in all beings. There will be needed a change of the habitual and normal nature of man as he is now to a supreme and divine spiritual nature. There will be needed in a word a Yoga which shall be at once a Yoga of integral knowledge, a Yoga of the integral will and its works, a Yoga of integral love, adoration and devotion and a Yoga of an integral spiritual perfection of the whole being and of all its parts and states and powers and motions." CWSA-19/Essays on the Gita/p-575-576, " This integral God-love demands too an integral work for the sake of the Divine in yourself and in all creatures. The ordinary man does works in obedience to some desire sinful or virtuous, some vital impulse low or high, some mental choice common or exalted or from some mixed mind and life motive. But the work done by you must be free and desireless; work done without desire creates no reaction and imposes no bondage. Done in a perfect equality and an unmoved calm and peace, but without any divine passion, it is at first the fine yoke of a spiritual obligation, kartavyam karma , (The Gita-3.22) then the uplifting of a divine sacrifice; at its highest it can be the expression of a calm and glad acquiescence in active oneness. The oneness in love will do much more: it will replace the first impassive calm by a strong and deep rapture, not the petty ardour of egoistic desire but the ocean of an infinite Ananda. It will bring the moving sense and the pure and divine passion of the presence of the Beloved into your works; there will be an insistent joy of labour for God in yourself and for God in all beings. Love is the crown of works and the crown of knowledge." CWSA-19/Essays on the Gita/p-590-591 9/ Chapter 9. The King-Knowledge, The King-Secret Reconciliation of Karma, Jnana and Bhakti in Integral Yoga: "In the ordinary human existence an outgoing action is obviously three-fourths or even more of our life. It is only the exceptions, the saint and the seer, the rare thinker, poet and artist who can live more within themselves; these indeed, at least in the most intimate parts of their nature, shape themselves more in inner thought and feeling than in the surface act. But it is not either of these sides separated from the other, but rather a harmony of the inner and the outer life made one in fullness and transfigured into a play of something that is beyond them which will create the form of a perfect living. A Yoga of works, a union with the Divine in our will and acts — and not only in knowledge and feeling — is then an indispensable, an inexpressibly important element of an integral Yoga. The conversion of our thought and feeling without a corresponding conversion of the spirit and body of our works would be a maimed achievement.” CWSA-23/The Synthesis of Yoga/p-91-92, “It (Divine Will) has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.” CWSA-23/The Synthesis of Yoga/p-114, “In the integral Yoga these three lines of approach ( Karma, Bhakti and Jnana ) give up their exclusions, meet and coalesce or spring out of each other; (1) liberated from the mind’s veil over the self, we live in the Transcendence, (2) enter by the adoration of the heart into the oneness of a supreme love and bliss, and (3) all our forces of being uplifted into the one Force, our will and works surrendered into the one Will and Power, assume the dynamic perfection of the divine Nature.” CWSA/23/The Synthesis of Yoga/p- 276, "Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action God- wards the life of man best and most surely begins to become divine. It is the door of first access , the starting-point of the initiation. When the will in him is made one with the divine will and the whole action of the being proceeds from the Divine and is directed towards the Divine, the union in works is perfectly accomplished. But works fulfil themselves in knowledge; all the totality of works, says the Gita , finds its rounded culmination in knowledge, sarvam karma khilam jnane parisamapyate. (The Gita-4.33) By union in will and works we become one in the omnipresent conscious being from whom all our will and works have their rise and draw their power and in whom they fulfil the round of their energies. And the crown of this union is love; for love is the delight of conscious union with the Being in whom we live, act and move, by whom we exist, for whom alone we learn in the end to act and to be. That is the trinity of our powers, the union of all three in God to which we arrive when we start from works as our way of access and our line of contact." CWSA-24/The Synthesis of Yoga/p-545, “Since then the union of these three powers lies our base of perfection, the seeker of an integral self-fulfilment in the Divine must avoid or throw away, if he has them at all, the misunderstanding and mutual depreciation which we often find existent between the followers of the three paths .” CWSA/24/The Synthesis of Yoga/p-548, " There is an intensity of love, as there is an intensity of knowledge, to which works seem something outward and distracting. But works are only thus outward and distracting when we have not found oneness of will and consciousness with the Supreme. When once that is found, works become the very power of knowledge and the very outpouring of love. If knowledge is the very state of oneness and love its bliss, divine works are the living power of its light and sweetness. There is a movement of love, as in the aspiration of human love, to separate the lover and the loved in the enjoyment of their exclusive oneness away from the world and from all others, shut up in the nuptial chambers of the heart. That is perhaps an inevitable movement of this path. But still the widest love fulfilled in knowledge sees the world not as something other and hostile to this joy, but as the being of the Beloved and all creatures as his being, and in that vision divine works find their joy and their justification... This is the knowledge in which an integral Yoga must live. We have to start Godward from the powers of the mind, the intellect , the will, the heart, and in the mind all is limited. Limitations, exclusiveness there can hardly fail to be at the beginning and for a long time on the way. But an integral Yoga will wear these more loosely than more exclusive ways of seeking, and it will sooner emerge from the mental necessity. It may commence with the way of love, as with the way of knowledge or of works; but where they meet, is the beginning of its joy of fulfilment. Love it cannot miss, even if it does not start from it; for love is the crown of works and the flowering of knowledge ." CWSA/24/The Synthesis of Yoga/p-551 “As in the other Yogas, so in this (Integral Yoga), one comes to see divine everywhere and in all and to pour out the realisation of the Divine in all one’s inner activities and outward actions. But all is supported by the primary force of emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.” CWSA/24/The Synthesis of Yoga/p-575, “Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that work in the universe.” CWSA-21/The Life Divine-31, "By constant reference of all one’s will and works to the Divine, love and adoration grow, the psychic being comes forward. By the reference to the Power above we can come to feel it above and its descent and the opening to an increasing consciousness and knowledge. Finally works, bhakti and knowledge join together and self-perfection becomes possible — what we call the transformation of the nature ." CWSA-29/Letters on Yoga-II/p-217 10/ Chapter 10. God in Power of Becoming Summary or A Brief Restatement: In this tenth Chapter, The Mother book's four mediatrix Spiritual Mother Powers are hinted as chatwaro manabastatha, (The Gita-10.6) and seven-fold Ignorance and seven-fold Integral Knowledge of The Life Divine book are hinted as Mahasaya Sapta-purbe. (The Gita-10.6) This chapter hints that Lord Himself is Consciousness, whose movement is identified as crucial in Integral Yoga. Those who learn the lesson of the movement of Consciousness, after the Psychic and Spiritual opening, are able to bridge the gulf between multiple (ten) planes of Consciousness and by bridging this gap; thus a passage is made between the highest Supreme Ananda and the lowest Inconscient sheath. E manations or the Vibhutis are having cosmic Consciousness and whoever will pursue Integral Yoga must travel for a long period in Universal Consciousness before arriving at the gate of Supramental Consciousness. Questions raised by Arjuna: " Arjuna , though he accepts the revelation of Vasudeva as all and though his heart is full of the delight of it, — for already he finds that it is delivering him from the perplexity and stumbling differentiations of his mind which was crying for a clue, a guiding truth amid the bewildering problems of a world of oppositions, and it is to his hearing the nectar of immortality, amritam , yet feels the need of such supports and indices. He feels that they are indispensable to overcome the difficulty of a complete and firm realisation; for how else can this knowledge be made a thing of the heart and life? He requires guiding indications, asks Krishna even for a complete and detailed enumeration of the sovereign powers of his becoming and desires that nothing shall be left out of the vision, nothing remain to baffle him. “Thou shouldst tell me” he says “of thy divine self-manifestations in thy sovereign power of becoming, divya atma-vibhu tayah , (The Gita-10.19) all without exception, — asesena, (without exception, The Gita-4.35) nothing omitted, — thy Vibhutis by which thou pervadest these worlds and peoples. How shall I know thee, O Yogin , by thinking of thee everywhere at all moments and in what pre-eminent becomings should I think of thee ?” This Yoga by which thou art one with all and one in all and all are becomings of thy being, all are pervading or pre-eminent or disguised powers of thy nature, tell me of it, he cries, in its detail and extent, and tell me ever more of it; it is nectar of immortality to me, and however much of it I hear, I am not satiated." CWSA-19/Essays of the Gita/p- 359-360 Special Power of Becoming of the Godhead: "Then among all these living beings, cosmic godheads, superhuman and human and subhuman creatures, and amid all these qualities, powers and objects, the chief, the head, the greatest in quality of each class is a special power of the becoming of the Godhead. I am, says the Godhead, Vishnu among the Adityas, Shiva among the Rudras, Indra among the gods, Prahlada among the Titans, Brihaspati the chief of the high priests of the world, Skanda the war-god, leader of the leaders of battle, Marichi among the Maruts , the lord of wealth among the Yakshas and Rakshasas, the serpent Ananta among the Nagas, Agni among the Vasus, Chitraratha among the Gandharvas, Kandarpa the love-God among the progenitors, Varuna among the peoples of the sea, Aryaman among the Fathers, Narada among the divine sages, Yama lord of the Law among those who maintain rule and law, among the powers of storm the Wind-God. At the other end of the scale I am the radiant sun among lights and splendours, the moon among the stars of night, the ocean among the flowing waters, Meru among the peaks of the world, Himalaya among the mountain-ranges, Ganges among the rivers, the divine thunderbolt among weapons. Among all plants and trees I am the Aswattha , among horses Indra’s horse Uchchaihsravas , Airavata among the elephants, among the birds Garuda, Vasuki the snake-god among the serpents, Kamadhuk the cow of plenty among cattle, the alligator among fishes, the lion among the beasts of the forest. I am Margasirsha , first of the months; I am spring, the fairest of the seasons.... In living beings, the Godhead tells Arjuna , I am consciousness by which they are aware of themselves and their surroundings. I am mind among the senses, mind by which they receive the impressions of objects and react upon them. I am man’s qualities of mind and character and body and action; I am glory and speech and memory and intelligence and steadfastness and forgiveness, the energy of the energetic and the strength of the mighty. I am resolution and perseverance and victory, I am the sattwic quality of the good, I am the gambling of the cunning; I am the mastery and power of all who rule and tame and vanquish and the policy of all who succeed and conquer; I am the silence of things secret, the knowledge of the knower, the logic of those who debate. I am the letter A among letters, the dual among compounds, the sacred syllable OM among words, the Gayatri among metres, the Sama-veda among the Vedas and the great Sama among the mantras . I am Time the head of all reckoning to those who reckon and measure. I am spiritual knowledge among the many philosophies, arts and sciences. I am all the powers of the human being and all the energies of the universe and its creatures....Those in whom my powers rise to the utmost heights of human attainment are myself always, my special Vibhutis . I am among men the king of men, the leader, the mighty man, the hero. I am Rama among warriors, Krishna among the Vrishnis, Arjuna among the Pandavas. The illumined Rishi is my Vibhuti; I am Bhrigu among the great Rishis . The great seer, the inspired poet who sees and reveals the truth by the light of the idea and sound of the word, is myself luminous in the mortal; I am Ushanas among the seer-poets. The great sage, thinker, philosopher is my power among men, my own vast intelligence; I am Vyasa among the sages. But, with whatever variety of degree in manifestation, all beings are in their own way and nature... powers of the Godhead; nothing moving or unmoving, animate or inanimate in the world can be without me. I am the divine seed of all existences and of that seed they are the branches and flowers; what is in the seed of self, that only they can develop in Nature. There is no numbering or limit to my divine Vibhutis; what I have spoken is nothing more than a summary development and I have given only the light of a few leading indications and a strong opening to endless verities. Whatever beautiful and glorious creature thou seest in the world, whatever being is mighty and forceful among men and above man and below him, know to be a very splendour, light and energy of Me and born of a potent portion and intense power of my existence. But what need is there of a multitude of details for this knowledge? Take it thus, that I am here in this world and everywhere, I am in all and I constitute all: there is nothing else than I, nothing without Me. I support this entire universe with a single degree of my illimitable power and an infinitesimal portion of my fathomless spirit ; all these worlds are only sparks, hints, glintings of the I Am eternal and immeasurable." CWSA-19/Essays of the Gita/p-363-365 Liberated man's view of the world around him: "But when this new self-vision and consciousness have been acquired in place of the original ignorance, what will be the liberated man’s view of the world around him, his attitude towards the cosmic manifestation of which he has now the central secret ? (1) He will have first the knowledge of the unity of existence and the regarding eye of that knowledge. He will see all around him as souls and forms and powers of the one divine Being. Henceforward that vision will be the starting-point of all the inward and outward operations of his consciousness; it will be the fundamental seeing, the spiritual basis of all his actions. He will see all things and every creature living, moving and acting in the One, contained in the divine and eternal Existence. (2) But he will also see that One as the Inhabitant in all, their Self, the essential Spirit within them without whose secret presence in their conscious nature they could not at all live, move or act and without whose will, power, sanction or sufferance not one of their movements at any moment would be in the least degree possible. Themselves too, their soul, mind, life and physical mould he will see only as a result of the power, will and force of this one Self and Spirit. (3) All will be to him a becoming of this one universal Being. Their consciousness he will see to be derived entirely from its consciousness, their power and will to be drawn from and dependent on its power and will, their partial phenomenon of nature to be a resultant from its greater divine Nature, whether in the immediate actuality of things it strikes the mind as a manifestation or a disguise, a figure or a disfigurement of the Godhead. No untoward or bewildering appearance of things will in any smallest degree diminish or conflict with the completeness of this vision. It is the essential foundation of the greater consciousness into which he has arisen, it is the indispensable light that has opened around him and the one perfect way of seeing, the one Truth that makes all others possible." CWSA-19/Essays of the Gita/p-367-368, "The liberated eye of knowledge in the spiritual consciousness does not in its outlook on the world see this struggling lower Nature alone . If we perceive only the apparent outward fact of our nature and others’ nature, we are looking with the eye of the ignorance and cannot know God equally in all, in the sattwic, the rajasic, the tamasic creature, in God and Titan, in saint and sinner, in the wise man and the ignorant, in the great and in the little, in man, animal, plant and inanimate existence. The liberated vision sees three things at once as the whole occult truth of the natural being. (1) First and foremost it sees the divine Prakriti in all, secret, present, waiting for evolution; it sees her as the real power in all things, that which gives its value to all this apparent action of diverse quality and force, and it reads the significance of these latter phenomena not in their own language of ego and ignorance, but in the light of the divine Nature. (2) Therefore it sees too, secondly, the differences of the apparent action in Deva and Rakshasa , man and beast and bird and reptile, good and wicked, ignorant and learned, but as action of divine quality and energy under these conditions, under these masks. It is not deluded by the mask, but detects behind every mask the Godhead. It observes the perversion or the imperfection, but it pierces to the truth of the spirit behind, it discovers it even in the perversion and imperfection self-blinded, struggling to find itself, groping through various forms of self-expression and experience towards complete self-knowledge, towards its own infinite and absolute. The liberated eye does not lay undue stress on the perversion and imperfection, but is able to see all with a complete love and charity in the heart, a complete understanding in the intelligence, a complete equality in the spirit. (3) Finally, it sees the upward urge of the striving powers of the Will to be towards Godhead; it respects, welcomes, encourages all high manifestations of energy and quality, the flaming tongues of the Divinity, the mounting greatnesses of soul and mind and life in their intensities uplifted from the levels of the lower nature towards heights of luminous wisdom and knowledge, mighty power, strength, capacity, courage, heroism, benignant sweetness and ardour and grandeur of love and self-giving, pre-eminent virtue, noble action, captivating beauty and harmony, fine and godlike creation. The eye of the spirit sees and marks out the rising godhead of man in the great Vibhuti ." CWSA-19/Essays of the Gita/p-373-374 The Manifestation of Godhead: "This is a recognition of the Godhead as Power, but power in its widest sense, power not only of might, but of knowledge, will, love, work, purity, sweetness, beauty. The Divine is being, consciousness and delight, and in the world all throws itself out and finds itself again by energy of being, energy of consciousness and energy of delight; this is a world of the works of the divine Shakti. That Shakti shapes herself here in innumerable kinds of beings and each of them has its own characteristic powers of her force. Each power is the Divine himself in that form, in the lion as in the hind, in the Titan as in the God, in the inconscient sun that flames through ether as in man who thinks upon earth. The deformation given by the gunas is the minor, not really the major aspect; the essential thing is the divine power that is finding self-expression. It is the Godhead who manifests himself in the great thinker, the hero, the leader of men, the great teacher, sage, prophet, religious founder, saint, lover of man, the great poet, the great artist, the great scientist, the ascetic self-tamer, the tamer of things and events and forces. The work itself, the high poem, the perfect form of beauty, the deep love, the noble act, the divine achievement is a movement of godhead; it is the Divine in manifestation....The Gita puts it in that right place and perspective. It must be based on the recognition of the divine self in all men and all creatures; it must be consistent with an equal heart to the great and the small, the eminent and the obscure manifestation. God must be seen and loved in the ignorant, the humble, the weak, the vile, the outcaste. In the Vibhuti himself it is not, except as a symbol, the outward individual that is to be thus recognised and set high, but the one Godhead who displays himself in the power. But this does not abrogate the fact that there is an ascending scale in manifestation and that Nature mounts upward in her degrees of self-expression from her groping, dark or suppressed symbols to the first visible expressions of the Godhead. Each great being, each great achievement is a sign of her power of self-exceeding and a promise of the final, the supreme exceeding. Man himself is a superior degree of natural manifestation to the beast and reptile, though in both there is the one equal Brahman. But man has not reached his own highest heights of self-exceeding and meanwhile every hint of a greater power of the Will to be in him must be recognised as a promise and an indication. Respect for the divinity in man, in all men, is not diminished, but heightened and given a richer significance by lifting our eyes to the trail of the great Pioneers who lead or point him by whatever step of attainment towards supermanhood. " CWSA-19/Essays of the Gita/p-374-375 10/ Chapter 10. God in Power of Becoming Vibhuti Yoga is considered Indispensable to pursue Integral Yoga: " The divine Teacher accedes to the request of the disciple, but with an initial reminder that a full reply is not possible. For God is infinite and his manifestation is infinite. The forms of his manifestation too are innumerable. Each form is a symbol of some divine power, vibhuti, concealed in it and to the seeing eye each finite carries in it its own revelation of the infinite. Yes, he says, I will tell thee of my divine Vibhutis, but only in some of my principal pre-eminences and as an indication and by the example of things in which thou canst most readily see the power of the Godhead, pradhanyatah, uddesatah . (The Gita-10.19, 40) For there is no end to the innumerable detail of the Godhead’s self-extension in the universe, nasti anto vistarasya me . (The Gita-10.19) This reminder begins the passage and is repeated at the end in order to give it a greater and unmistakable emphasis. And then throughout the rest of the chapter (The Gita-10.19 to 42) we get a summary description of these principal indications, these pre-eminent signs of the divine force present in the things and persons of the universe. It seems at first as if they were given pell-mell, without any order, but still there is a certain principle in the enumeration, which, if it is once disengaged, can lead by a helpful guidance to the inner sense of the idea and its consequences. The chapter has been called the Vibhuti-Yoga, — an indispensable yoga. For while we must identify ourselves impartially with the universal divine Becoming in all its extension , its good and evil, perfection and imperfection, light and darkness, we must at the same time realise that there is an ascending evolutionary power in it, an increasing intensity of its revelation in things, a hierarchic secret something that carries us upward from the first concealing appearances through higher and higher forms towards the large ideal nature of the universal Godhead." CWSA-19/Essays of the Gita/p-360-361 Triple state of Cosmic Consciousness: "It may even seem as if it were the greatest oneness, since it accepts all that we can be sensible of in the mind-created world as our own. Sometimes one sees it spoken of as the highest achievement. Certainly, it is a great realisation and the path to a greater. It is that which the Gita speaks of as the accepting of all existences as if oneself whether in grief or in joy; it is the way of sympathetic oneness and infinite compassion which helps the Buddhist to arrive at his Nirvana . Still there are gradations and degrees. In the first stage the soul is still subject to the reactions of the duality, still subject therefore to the lower Prakriti; it is depressed or hurt by the cosmic suffering, elated by the cosmic joy. We suffer the joys of others, suffer their griefs; and this oneness can be carried even into the body, as in the story of the Indian saint who, seeing a bullock tortured in the field by its cruel owner, cried out with the creature’s pain and the weal of the lash was found reproduced on his own flesh. (The second stage of Soul) But there must be a oneness with Sachchidananda in his freedom as well as with the subjection of the lower being to the reactions of Prakriti. This is achieved when the soul is free and superior to the cosmic reactions which are then felt only in the life, mind and body and as an inferior movement; the soul understands, accepts the experience, sympathises, but is not overpowered or affected, so that at last even the mind and body learn also to accept without being overpowered or even affected except on their surface. (The third state of the Soul) And the consummation of this movement is when the two spheres of existence are no longer divided and the mind, life and body obeying utterly the higher law grow into the spirit’s freedom; free from the lower or ignorant response to the cosmic touches, their struggle and their subjection to the duality ceases. This does not mean insensibility to the subjection and struggles and sufferings of others, but it does mean a spiritual supremacy and freedom which enables one to understand perfectly, put the right values on things and heal from above instead of struggling from below. It does not inhibit the divine compassion and helpfulness, but it does inhibit the human and animal sorrow and suffering." CWSA-23/The Synthesis of Yoga/p-416-417 11/ Chapter 11. The Vision of The World-Spirit Summary or A Brief Restatement: The Third Eye given to Arjuna : "What thou hast to see, replies the Avatar , the human eye cannot grasp, — for the human eye can see only the outward appearances of things or make out of them separate symbol forms, each of them significant of only a few aspects of the eternal Mystery. But there is a divine eye , an inmost seeing, by which the supreme Godhead in his Yoga can be beheld and that eye I now give to thee. Thou shalt see, he says, my hundreds and thousands of divine forms, various in kind, various in shape and hue; thou shalt see the Adityas and the Rudras and the Maruts and the Aswins; thou shalt see many wonders that none has beheld; thou shalt see today the whole world related and unified in my body and whatever else thou willest to behold. This then is the keynote, the central significance. It is the vision of the One in the many, the Many in the One, — and all are the One. It is this vision that to the eye of the divine Yoga liberates, justifies, explains all that is and was and shall be. Once seen and held, it lays the shining axe of God at the root of all doubts and perplexities and annihilates all denials and oppositions. It is the vision that reconciles and unifies. If the soul can arrive at unity with the Godhead in this vision, — Arjuna has not yet done that, therefore we find that he has fear when he sees , — all even that is terrible in the world loses its terror. We see that it too is an aspect of the Godhead and once we have found his meaning in it, not looking at it by itself alone, we can accept the whole of existence with an all-embracing joy and a mighty courage, go forward with sure steps to the appointed work and envisage beyond it the supreme consummation. The soul admitted to the divine knowledge which beholds all things in one view, not with a divided, partial and therefore bewildered seeing, can make a new discovery of the world and all else that it wills to see, yacca nyad drastum icchasi ; (The Gita-11.7) it can move on the basis of this all- relating and all-unifying vision from revelation to completing revelation.... The supreme Form is then made visible. It is that of the infinite Godhead whose faces are everywhere and in whom are all the wonders of existence, who multiplies unendingly all the many marvellous revelations of his being, a world-wide Divinity seeing with innumerable eyes, speaking from innumerable mouths, armed for battle with numberless divine uplifted weapons, glorious with divine ornaments of beauty, robed in heavenly raiment of deity, lovely with garlands of divine flowers, fragrant with divine perfumes. Such is the light of this body of God as if a thousand suns had risen at once in heaven. The whole world multitudinously divided and yet unified is visible in the body of the God of Gods. Arjuna sees him, God magnificent and beautiful and terrible, the Lord of souls who has manifested in the glory and greatness of his spirit this wild and monstrous and orderly and wonderful and sweet and terrible world, and overcome with marvel and joy and fear he bows down and adores with words of awe and with clasped hands the tremendous vision. “I see” he cries “all the gods in thy body, O God, and different companies of beings, Brahma the creating lord seated in the Lotus, and the Rishis and the race of the divine Serpents. I see numberless arms and bellies and eyes and faces, I see thy infinite forms on every side, but I see not thy end nor thy middle nor thy beginning, O Lord of the universe, O Form universal. I see thee crowned and with thy mace and thy discus, hard to discern because thou art a luminous mass of energy on all sides of me, an encompassing blaze, a sun-bright fire-bright Immeasurable. Thou art the supreme Immutable whom we have to know, thou art the high foundation and abode of the universe, thou art the imperishable guardian of the eternal laws, thou art the sempiternal soul of existence.” 378-379 Before Becoming a Brahmin Soul Force, one must be a Kshatriya Soul Force: "No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of the law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet." CWSA-19/Essays on the Gita/p-386, “Satyakama must have known perfectly well that he was the illegitimate son of a serving woman, but he wished to know his father’s name and gotra because he would have to tell it to his guru . Even after knowing the worst, he persisted in his intention of taking up spiritual studies, so that he can have had no fear of being rejected on account of his base origin. His guru , impressed by his truthfulness, says, “None but a Brahmin would have the moral strength to make such an avowal.” It can hardly be meant by this that Satyakama’s father must have been a Brahmin , but that since he had the Brahmin qualities, he must be accepted as a Brahmin. Even the Kshatriya would have hesitated to speak so truthfully, because the Kshatriya is by nature a lover of honour and shuns dishonour, he has the sense of mana and apamana; but the true Brahmin is samo manapamanayoh , he accepts indifferently worldly honour and dishonour and cares only for the truth and the right . In short the Gautama concludes that, whatever may be Satyakama’s physical birth, spiritually he is of the highest order and especially fitted for a sadhaka; na satyad agat , he did not depart from the truth.” CWSA-18/Kena and other Upanishads/p-267, Every breath of life is a breath too of death: "This last cry of Arjuna (The Gita-11.36 to 11.46) indicates the double intention in the vision. This is the figure of the supreme and universal Being, the Ancient of Days who is for ever, sanatanam purusam puranam , (The Gita-18.38) this is (1) he who for ever creates, for Brahma the Creator is one of the Godheads seen in his body, he who keeps the world always in existence, for he is the guardian of the eternal laws, but (2) who is always too destroying in order that he may new-create, who is Time, who is Death, who is Rudra the Dancer of the calm and awful dance, who is Kali with her garland of skulls trampling naked in battle and flecked with the blood of the slaughtered Titans, who is the cyclone and the fire and the earthquake and pain and famine and revolution and ruin and the swallowing ocean. And it is this last aspect of him which he puts forward at the moment. It is an aspect from which the mind in men willingly turns away and ostrich-like hides its head so that perchance, not seeing, it may not be seen by the Terrible. The weakness of the human heart wants only fair and comforting truths or in their absence pleasant fables; it will not have the truth in its entirety because there there is much that is not clear and pleasant and comfortable, but hard to understand and harder to bear . The raw religionist, the superficial optimistic thinker, the sentimental idealist, the man at the mercy of his sensations and emotions agree in twisting away from the sterner conclusions, the harsher and fiercer aspects of universal existence. Indian religion has been ignorantly reproached for not sharing in this general game of hiding, because on the contrary it has built and placed before it the terrible as well as the sweet and beautiful symbols of the Godhead. But it is the depth and largeness of its long thought and spiritual experience that prevent it from feeling or from giving countenance to these feeble shrinkings....Indian spirituality knows that God is Love and Peace and calm Eternity, — the Gita which presents us with these terrible images, speaks of the Godhead who embodies himself in them as the lover and friend of all creatures. But there is too the sterner aspect of his divine government of the world which meets us from the beginning, the aspect of destruction, and to ignore it is to miss the full reality of the divine Love and Peace and Calm and Eternity and even to throw on it an aspect of partiality and illusion, because the comforting exclusive form in which it is put is not borne out by the nature of the world in which we live. This world of our battle and labour is a fierce dangerous destructive devouring world in which life exists precariously and the soul and body of man move among enormous perils, a world in which by every step forward, whether we will it or no, something is crushed and broken , in which every breath of life is a breath too of death. To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures. We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. The torment of the couch of pain and evil on which we are racked is his touch as much as happiness and sweetness and pleasure. It is only when we see with the eye of the complete union and feel this truth in the depths of our being that we can entirely discover behind that mask too the calm and beautiful face of the all-blissful Godhead and in this touch that tests our imperfection the touch of the friend and builder of the spirit in man. The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda ." CWSA-19/Essays on the Gita/p-380-382 The utility of Destruction by Time Spirit: "The highest way appointed for him is to carry out the will of God without egoism, as the human occasion and instrument of that which he sees to be decreed, with the constant supporting memory of the Godhead in himself and man, mam anusmaran , (The Gita-8.07) and in whatever ways are appointed for him by the Lord of his Nature. Nimittamatram bhava savyasacin . (The Gita-11.33) He will not cherish personal enmity, anger, hatred, egoistic desire and passion, will not hasten towards strife or lust after violence and destruction like the fierce Asura , but he will do his work, lokasangrahaya . (The Gita-3.20) Beyond the action he will look towards that to which it leads, that for which he is warring. For God the Time-Spirit does not destroy for the sake of destruction , but to make the ways clear in the cyclic process for a greater rule and a progressing manifestation, rajyam samruddham . (The Gita-11.33) He will accept in its deeper sense, which the superficial mind does not see, the greatness of the struggle , the glory of the victory, — if need be, the glory of the victory which comes masked as defeat, — and lead man too in the enjoyment of his opulent kingdom . Not appalled by the face of the Destroyer, he will see within it the eternal Spirit imperishable in all these perishing bodies and behind it the face of the Charioteer, the Leader of man, the Friend of all creatures, suhrudam sarvabhutanam . (The Gita-5.29) This formidable World-Form once seen and acknowledged, it is to that reassuring truth that the rest of the chapter is directed; it discloses in the end a more intimate face and body of the Eternal ." CWSA-19/Essays on the Gita/p-386-387, The Way to that unimaginable Transformation: "But what then is the uniqueness of this Form by which it is lifted so far beyond cognizance that all the ordinary endeavour of human knowledge and even the inmost austerity of its spiritual effort are insufficient, unaided, to reach the vision? It is this that man can know by other means this or that exclusive aspect of the one existence, its individual, cosmic or world- excluding figures, but not this greatest reconciling Oneness of all the aspects of the Divinity in which at one and the same time and in one and the same vision all is manifested, all is exceeded and all is consummated. For here transcendent, universal and individual Godhead, Spirit and Nature, Infinite and finite, space and time and timelessness, Being and Becoming, all that we can strive to think and know of the Godhead, whether of the absolute or the manifested existence, are wonderfully revealed in an ineffable oneness. This vision can be reached only by the absolute adoration, the love, the intimate unity that crowns at their summit the fullness of works and knowledge . To know, to see, to enter into it, to be one with this supreme form of the Supreme becomes then possible, and it is that end which the Gita proposes for its Yoga. There is a supreme consciousness through which it is possible to enter into the glory of the Transcendent and contain in him the immutable Self and all mutable Becoming, —it is possible to be one with all, yet above all, to exceed world and yet embrace the whole nature at once of the cosmic and the supracosmic Godhead. This is difficult indeed for limited man imprisoned in his mind and body: but, says the Godhead, “be a doer of my works, accept me as the supreme being and object, become my bhakta , be free from attachment and without enmity to all existences; for such a man comes to me.” In other words superiority to the lower nature, unity with all creatures, oneness with the cosmic Godhead and the Transcendence, oneness of will with the Divine in works, absolute love for the One and for God in all, — this is the way to that absolute spiritual self-exceeding and that unimaginable transformation ." CWSA-19/Essays on the Gita/p-394-395 11/ Chapter 11. The Vision of The World-Spirit Svarat and Samrat status of an integral Sadhak: " The idea of the Purushottama , seen here as the incarnate Narayana, Krishna, is therefore the key . Without it the withdrawal from the lower nature to the Brahmic condition leads necessarily to inaction of the liberated man, his indifference to the works of the world; with it the same withdrawal becomes a step by which the works of the world are taken up in the spirit, with the nature and in the freedom of the Divine. See the silent Brahman as the goal and the world with all its activities has to be forsaken; see God, the Divine, the Purushottama as the goal, superior to action yet its inner spiritual cause and object and original will, and the world with all its activities is conquered and possessed in a divine transcendence of the world. It can become instead of a prison-house an opulent kingdom, rajyam samriddham, (The Gita-11.33) which we have conquered for the spiritual life by slaying the limitation of the tyrant ego and overcoming the bondage of our gaoler desires and breaking the prison of our individualistic possession and enjoyment. The liberated universalised soul becomes svarat samrat, self-ruler and emperor. " CWSA-19/Essays on the Gita/p-135, "The Gita , making its call on the warrior nature of Arjuna, starts with this heroic movement. It calls on him to turn on the great enemy desire and slay it. Its first description of equality is that of the Stoic philosopher. “He whose mind is undisturbed in the midst of sorrows and amid pleasures is free from desire, from whom liking and fear and wrath have passed away, is the sage of settled understanding . Who in all things is without affection though visited by this good or that evil and neither hates nor rejoices, his intelligence sits firmly founded in wisdom.” (The Gita-2.56-57) If one abstains from food, it says, giving a physical example, the object of sense ceases to affect, but the affection itself of the sense, the rasa, remains; it is only when, even in the exercise of the sense, it can keep back from seeking its sensuous aim in the object, artha , and abandon the affection, the desire for the pleasure of taste, that the highest level of the soul is reached. It is by using the mental organs on the objects, “ranging over them with the senses,” visayan indriyais caran , but with senses subject to the self, freed from liking and disliking, that one gets into a large and sweet clearness of soul and temperament in which passion and grief find no place. All desires have to enter into the soul, as waters into the sea, and yet it has to remain immovable, filled but not disturbed: so in the end all desires can be abandoned. To be freed from wrath and passion and fear and attraction is repeatedly stressed as a necessary condition of the liberated status, and for this we must learn to bear their shocks, which cannot be done without exposing ourselves to their causes. “He who can bear here in the body the velocity of wrath and desire, is the Yogin, the happy man.” (The Gita-5.23) Titiksa , the will and power to endure, is the means. “The material touches which cause heat and cold, happiness and pain, things transient which come and go, these learn to endure. For the man whom these do not trouble nor pain, the firm and wise who is equal in pleasure and suffering, makes himself apt for immortality.” (The Gita-2.15) The equal-souled has to bear suffering and not hate, to receive pleasure and not rejoice. Even the physical affections are to be mastered by endurance and this too is part of the Stoic discipline. Age, death, suffering, pain are not fled from, but accepted and vanquished by a high indifference. Not to flee appalled from Nature in her lower masks, but to meet and conquer her is the true instinct of the strong nature, purusarsabha , (The Gita-2.15) the leonine soul among men. Thus compelled, she throws aside her mask and reveals to him his true nature as the free soul, not her subject but her king and lord, svarat, samrat ." CWSA-19/Essays on the Gita/p-195-197, " The Gita accepts the endurance and fortitude of our struggle with the lower nature as a preliminary movement ; but if a certain mastery comes by our individual strength, the freedom of mastery only comes by our union with God, by a merging or dwelling of the personality in the one divine Person and the loss of the personal will in the divine Will. There is a divine Master of Nature and her works, above her though inhabiting her, who is our highest being and our universal self; to be one with him is to make ourselves divine. By union with God we enter into a supreme freedom and a supreme mastery. The ideal of the Stoic, the sage who is king because by self-rule he becomes master also of outward conditions, resembles superficially the Vedantic idea of the self-ruler and all-ruler, svarat samrat ; but it is on a lower plane. The Stoic kingship is maintained by a force put upon self and environment; the entirely liberated kingship of the Yogin exists naturally by the eternal royalty of the divine nature, a union with its unfettered universality, a finally unforced dwelling in its superiority to the instrumental nature through which it acts. His mastery over things is because he has become one soul with all things. To take an image from Roman institutions, the Stoic freedom is that of the libertus, the freedman, who is still really a dependent on the power that once held him enslaved; his is a freedom allowed by Nature because he has merited it. The freedom of the Gita is that of the freeman, the true freedom of the birth into the higher nature, self-existent in its divinity. Whatever he does and however he lives, the free soul lives in the Divine; he is the privileged child of the mansion, balavat , who cannot err or fall because all he is and does is full of the Perfect, the All-blissful, the All-loving, the All-beautiful. The kingdom which he enjoys, rajyam samriddham , (The Gita-11.33) is a sweet and happy dominion of which it may be said, in the pregnant phrase of the Greek thinker, “The kingdom is of the child.”" CWSA-19/Essays on the Gita/p-207, " The witness Purusha in the mind observes that the inadequacy of his effort, all the inadequacy in fact of man’s life and nature arises from the separation and the consequent struggle, want of knowledge, want of harmony, want of oneness. It is essential for him to grow out of separative individuality , to universalise himself, to make himself one with the universe. This unification can be done only through the soul by making our soul of mind one with the universal Mind, our soul of life one with the universal Life-soul, our soul of body one with the universal soul of physical Nature. When this can be done, in proportion to the power, intensity, depth, completeness, permanence with which it can be done, great effects are produced upon the natural action. Especially there grows an immediate and profound sympathy and immixture of mind with mind, life with life, a lessening of the body’s insistence on separateness, a power of direct mental and other intercommunication and effective mutual action which helps out now the inadequate indirect communication and action that was till now the greater part of the conscious means used by embodied mind. But still the Purusha sees that in mental, vital, physical nature, taken by itself, there is always a defect, inadequacy, confused action, due to the mechanically unequal interplay of the three modes or gunas of Nature. To transcend it he has in the universality too to rise to the supramental and spiritual, to be one with the supramental soul of cosmos, the universal spirit. He arrives at the larger light and order of a higher principle in himself and the universe which is the characteristic action of the divine Sachchidananda . Even, he is able to impose the influence of that light and order, not only on his own natural being, but, within the radius and to the extent of the Spirit’s action in him, on the world he lives in, on that which is around him. He is svarat, self-knower, self-ruler, but he begins to be also through this spiritual oneness and transcendence samrat, a knower and master of his environing world of being. " CWSA-24/The Synthesis of Yoga/p-641, " But even a human perfection cannot dispense with equality as one of its chief elements and even its essential atmosphere. The aim of a human perfection must include, if it is to deserve the name, two things, self-mastery and a mastery of the surroundings; it must seek for them in the greatest degree of these powers which is at all attainable by our human nature. Man’s urge of self-perfection is to be, in the ancient language, svarat and samrat , self-ruler and king. But to be self-ruler is not possible for him if he is subject to the attack of the lower nature, to the turbulence of grief and joy, to the violent touches of pleasure and pain, to the tumult of his emotions and passions, to the bondage of his personal likings and dislikings, to the strong chains of desire and attachment, to the narrowness of a personal and emotionally preferential judgment and opinion, to all the hundred touches of his egoism and its pursuing stamp on his thought, feeling and action. All these things are the slavery to the lower self which the greater “I” in man must put under his feet if he is to be king of his own nature. To surmount them is the condition of self-rule; but of that surmounting again equality is the condition and the essence of the movement. To be quite free from all these things, — if possible, or at least to be master of and superior to them, — is equality. Farther, one who is not self-ruler, cannot be master of his surroundings. The knowledge, the will, the harmony which is necessary for this outward mastery, can come only as a crown of the inward conquest. It belongs to the self-possessing soul and mind which follows with a disinterested equality the Truth, the Right, the universal Largeness to which alone this mastery is possible, — following always the great ideal they present to our imperfection while it understands and makes a full allowance too for all that seems to conflict with them and stand in the way of their manifestation. This rule is true even on the levels of our actual human mentality, where we can only get a limited perfection. But the ideal of Yoga takes up this aim of Swarajya and Samrajya and puts it on the larger spiritual basis. There it gets its full power, opens to the diviner degrees of the spirit; for it is by oneness with the Infinite, by a spiritual power acting upon finite things, that some highest integral perfection of our being and nature finds its own native foundation. " CWSA-24/The Synthesis of Yoga/p-701-702 "Let me tell you about a recent occurrence. E. had sent a telegram saying that she had a perforated intestine (but it must have been something else because they operated on her only after several days, and when you are not operated on immediately in such cases, you die). Anyway, it was very serious and she was on the threshold of death – that much is certain. She wrote me a letter the day before the operation (what is interesting is that now she doesn’t even remember what she wrote). It was a magnificent letter saying that she was conscious of the Divine Presence and of the Divine Plan. ‘Tomorrow they will operate on me,’ she said. ‘And I am entirely aware that this operation has ALREADY been done, that it is a fact accomplished by the Divine Will; otherwise it could be a fatal ordeal.’ And she said she was conscious of the supreme Will’s action, in a perfect peace. It was a magnificent letter. And the whole thing went off almost miraculously; she recovered in such a miraculous way that the surgeon himself said, I must congratulate you, to which she replied, ‘How surprising! You did the operation!’ ‘Yes,’ he said, ‘we did the operation, but it is your body that willed to be healed, and I congratulate you for your body’s willpower.’ Of course she wrote to me that she knew who had been there to see that all went well. And this feeling of the thing being already accomplished is a beginning of the consciousness Sri Aurobindo speaks of in the ‘Yoga of Self-Perfection,’ where one is simultaneously both here and there. Because, as Sri Aurobindo says, some people have managed to be entirely ‘there,’ but what he has called the ‘realization’ is to be both there and here simultaneously." The Mother's Agenda-April 18, 1961, The Mother's Experience: "But this was merely the beginning of my vision. Only after a series of experiences – a ten months’ sojourn in Pondicherry , five years of separation, then the return to Pondicherry and the meeting in the same house and in the same way – did the END of the vision occur.... I was standing just beside him. My head wasn’t exactly on his shoulder, but where his shoulder was (I don’t know how to explain it – physically there was hardly any contact). We were standing side by side like that, gazing out through the open window, and then TOGETHER, at exactly the same moment, we felt, ‘Now the Realization will be accomplished.’ That the seal was set and the Realization would be accomplished. I felt the Thing descending massively within me, with the same certainty I had felt in my vision. From that moment on there was nothing to say – no words, nothing. We knew it was THAT... But between these two meetings he participated in a whole series of experiences, experiences of gradually growing awareness. This is partly noted in Prayers and Meditations (I have cut out all the personal segments). But there was one experience I didn’t speak of there (that is, I didn’t describe it, I put only the conclusion) – the experience where I say ‘Since the man refused I was offering participation in the universal work and the new creation and the man didn’t want it, he refused, and so I now offer it to God ....I don’t know, I’m putting it poorly, but this experience was concrete to the point of being physical. It happened in a Japanese country-house where we were living, near a lake. There was a whole series of circumstances, events, all kinds of things – a long, long story, like a novel. But one day I was alone in meditation (I have never had very profound meditations, only concentrations of consciousness – Mother makes an abrupt gesture showing a sudden ingathering of the entire being); and I was seeing.... You know that I had taken on the conversion of the Lord of Falsehood: I tried to do it through an emanation incarnated in a physical being, and the greatest effort was made during those four years in Japan. The four years were coming to an end with an absolute inner certainty that there was nothing to be done – that it was impossible, impossible to do it this way. There was nothing to be done. And I was intensely concentrated, asking the Lord, ‘Well, I made You a vow to do this, I had said, “Even if it’s necessary to descend into hell, I will descend into hell to do it....” Now tell me, what must I do?...’The Power was plainly there: suddenly everything in me became still; the whole external being was completely immobilized and I had a vision of the Supreme ... more beautiful than that of the Gita. A vision of the Supreme. And this vision literally gathered me into its arms; it turned towards the West, towards India, and offered me – and there at the other end I saw Sri Aurobindo. It was ... I felt it physically. I saw, saw – my eyes were closed but I saw (twice I have had this vision of the Supreme – once here, much later – but this was the first time) ... ineffable. It was as if this Immensity had reduced itself to a rather gigantic Being who lifted me up like a wisp of straw and offered me. Not a word, nothing else, only that... Then everything vanished... The next day we began preparing to return to India... It was after this vision, when I returned from Japan, that this meeting with Sri Aurobindo took place, along with the certainty that the Mission would be accomplished." The Mother's Agenda/December 20, 1961, Viswarupa of Divine Mother Revealed to Death God: (Death God said to Savitri) " Or if she (Divine Mother) dwells within thy (Savitri's) mortal heart, Show me the body of the living Truth Or draw for me the outline of her face That I too may obey and worship her. Then will I give thee back thy Satyavan." Savitri-655 "Or if the Mighty Mother is with thee, Show me her face that I may worship her; Let deathless eyes look into the eyes of Death, An imperishable Force touching brute things Transform earth’s death into immortal life." Savitri-664 Savitri's revelation of Viswa Rupa, Universal Vision to Death God: "A pressure of intolerable force Weighed on his (Death's) unbowed head and stubborn breast; Light like a burning tongue licked up his thoughts, Light was a luminous torture in his heart, Light coursed, a splendid agony, through his nerves; His darkness muttered perishing in her blaze. Her mastering Word commanded every limb And left no room for his enormous will That seemed pushed out into some helpless space And could no more re-enter but left him void. He called to Night but she fell shuddering back, He called to Hell but sullenly it retired: He turned to the Inconscient for support, From which he was born, his vast sustaining self; It drew him back towards boundless vacancy As if by himself to swallow up himself: He called to his strength, but it refused his call. His body was eaten by light, his spirit devoured." Savitri-667 12/ Chapter 12. Bhakti Yoga Summary or A Brief Restatement: The Gita categorically speaks of two kinds of Bhakti one that (1) of the devotion born out of many branching desires100 and (2) other that of the concentrated single pointed devotion, ekabhakti, (The Gita-7.17) after one is thoroughly established in mutable and personal Saguna Brahman consciousness and in the impersonal and immutable Nirguna Brahman consciousness. It is through the latter passage one will discover the Cosmic Consciousness, Vasudevah Sarvamiti , the vision of universal Godhead, Viswa Rupa Darshana , and the Supramental Consciousness, Purushottama. The Divine Love of this latter type of Bhakti is extensively developed in Sri Aurobindo’s epic Savitri. The traditional Sadhak Soul who is established in Bhakti, through practice of Bhakti Yoga is dear to the Divine. (1) He is having ill will to none, and having compassion and friendship to all beings, free from ego, even minded in pain and pleasure, forgives all, he is ever content, self-controlled and firm willed; his emotional mind and intellect are given up to the Divine; (2) he neither agitates the world, udbega, nor feels agitated by the world; he is free from the agitation of joy, resentment and fear; (3) he does not expect favour from anybody, is pure, skilful, indifferent, given up all initiation of work; (4) he who neither rejoices nor hates, neither grieves nor desires, has abolished the distinction between fortunate and unfortunate happenings and is full of devotion to the Divine; (5) he is equal to friend and enemy, honour and dishonour, cold and heat, pleasure and pain, praise and blame is free from attachment, silent, content with whatever comes, without attachment to home, family, clan, religion and nation, firm in emotional mind fully turned towards the Divine through devotion. "This Yoga (Integral Yoga) too is not a Yoga of knowledge alone — knowledge is one of its means, but its base being self-offering, surrender, bhakti , it is based on the heart and nothing can be eventually done without this base. There are plenty of people here who do or have done Japa and base themselves on bhakti, very few comparatively who have done the “head” meditation; love and bhakti and works are usually the base — how many can proceed by knowledge? Only the few." CWSA-29/Letters on Yoga-II/p-226-227 A Sadhaka is considered fit to pursue Yoga of self-perfection of integral Yoga and will succeed if he satisfies the condition as indicated in the Gita , “the exceedingly dear, atiba priya devotee is he who makes Purushottama his one and only supreme aim of life and with full of faith, follows the written truth of reconciling karma, jnana and bhakti Yoga in every detail or obeys the immortalising Dharma uttered by the Lord entirely;” (The Gita-12.20) or as indicated in Savitri : "Her (Savitri's) consciousness grew aware of him (Paramatma Satyavan ) alone. And all her separate self was lost in his." Savitri-410 Dwells in Me, mayi nivasisyasi : "The real goal of the Yoga is then a living and self-completing union with the divine Purushottama and is not merely a self- extinguishing immergence in the impersonal Being. To raise our whole existence to the Divine Being, to dwell in him (mayyeva nivasisyasi ), to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be inspired in our thought and sense wholly by the divine knowledge, to be moved in will and action utterly and faultlessly by the divine will, to lose desire in his love and delight, i s man’s perfection; it is that which the Gita describes as the highest secret. It is the true goal and the last sense of human living and the highest step in our progressive sacrifice of works. For he remains to the end the master of works and the soul of sacrifice." CWSA-19/Essays on the Gita/p-132-133, "The liberation of the Gita is not a self-oblivious abolition of the soul’s personal being in the absorption of the One, sayujya mukti; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss, sayujya , — for one object of this Yoga is to become Brahman, brahmabhuta. There is an eternal ecstatic dwelling in the highest existence of the Supreme, salokya , — for it is said, “Thou shalt dwell in me,” nivasisyasi mayyeva . (The Gita-12.8) There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes, samıpya . There is an identity of the soul’s liberated nature with the divine nature, sadrisya mukti, — for the perfection of the free spirit is to become even as the Divine, madbhavam agatah , (The Gita-4.10) and to be one with him in the law of its being and the law of its works and nature, sadharmyam agatah . (The gita-14.2) The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence, sayujya ; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release, salokya, samıpya . The Yoga of works leads to oneness in power of being and nature, sadrisya . But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection." CWSA-19/Essays on the Gita/p-398, "Mark that nowhere in the Gita is there any indication that dissolution of the individual spiritual being into the unmanifest, indefinable or absolute Brahman , avyaktam anirdesyam , is the true meaning or condition of immortality or the true aim of Yoga . On the contrary it describes immortality later on as an indwelling in the Ishwara in his supreme status, mayi nivasisyasi, param dhama , (The Gita-12.8, 10.12) and here as sadharmya, param siddhim, (The Gita-14.2, 1) a supreme perfection, a becoming of one law of being and nature with the Supreme, persistent still in existence and conscious of the universal movement but above it, as all the sages still exist, munayah sarve , (The Gita-14.1) not bound to birth in the creation, not troubled by the dissolution of the cycles. (The Gita-14.2) " CWSA-19/Essays on the Gita/p-422, “The individual spirit exists and ever existed beyond in the Eternal, for it is itself everlasting, sanatana . It is evidently this idea of the eternal individual which leads the Gita to avoid any expression at all suggestive of a complete dissolution, laya , and to speak rather of the highest state of the soul as a dwelling in the Purushottama, nivasisyasi mayyeva. If when speaking of the one Self of all it seems to use the language of Adwaita, yet this enduring truth of the eternal individual, mamam sah sanatanah , (The Gita-15.7) adds something which brings in a qualification and appears almost to accept the seeing of the Visishtadwaita , — though we must not therefore leap at once to the conclusion that that alone is the Gita’s philosophy or that its doctrine is identical with the later doctrine of Ramanuja. Still this much is clear that there is an eternal, a real and not only an illusive principle of multiplicity in the spiritual being of the one divine Existence. ” CWSA-19/Essays on the Gita/p-445-446, "And yet or rather therefore, because it is the truth of our self and spirit, the truth of its oneness with that Spirit from which all comes and by it and as its derivations and suggestions all exists and travails, it is not a negation but a fulfilment of all that mind and life point to and bear in them as their secret and unaccomplished significance. Thus it is not by a nirvana, an exclusion and negating extinction of all that we are here, but by a nirvana, an exclusion and negating extinction of ignorance and ego and a consequent ineffable fulfilment of our knowledge and will and heart’s aspiration, an uplifted and limitless living of them in the Divine, in the Eternal, nivasisyasi mayyeva , a transfigurement and transference of all our consciousness to a greater inner status that there comes this supreme perfection and release in the spirit." CWSA-19/Essays on the Gita/p-543, "This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the supreme nature of the Purushottama, nivasisyasi mayi . This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality into which we enter by the extinction of ego, brahma-nirvana , (The Gita-5.24, 25, 26) -- for indeed without it there can be no liberation or at least no absolute release, — it recognises too the persistent spiritual truth of our personality (Psychic being) as a factor of the highest experience. Not this natural but that divine and central being in us is the eternal Jiva. It is the Ishwara, Vasudeva who is all things, that takes up our mind and life and body for the enjoyment of the lower Prakriti; it is the supreme Prakriti , the original spiritual nature of the supreme Purusha that holds together the universe and appears in it as the Jiva . This Jiva then is a portion of the Purushottama’s original divine spiritual being, a living power of the living Eternal. He is not merely a temporary form of lower Nature , but an eternal portion of the Highest in his supreme Prakriti, an eternal conscious ray of the divine existence and as everlasting as that supernal Prakriti. One side of the highest perfection and status of our liberated consciousness must then be to assume the true place of the Jiva in a supreme spiritual Nature, there to dwell in the glory of the supreme Purusha and there to have the joy of the eternal spiritual oneness." CWSA-19/Essays on the Gita/p-549-550, Fitness to become an instrument of the descent of overhead Divine Love: “To bring the Divine Love and Beauty and Ananda into the world is, indeed, the whole crown and essence of our Yoga. But it has always seemed to me impossible unless there comes as its support and foundation and guard the Divine Truth — what I call the Supramental — and its Divine Power. Otherwise Love itself blinded by the confusions of this present consciousness may stumble in its human receptacles and, even otherwise, may find itself unrecognised, rejected or rapidly degenerating and lost in the frailty of man’s inferior nature. But when it comes in the Divine Truth and Power, Divine Love descends first as something transcendent and universal and out of that transcendence and universality it applies itself to persons according to the Divine Truth and Will, creating a vaster, greater, purer personal love than any the human mind or heart can now imagine. It is when one has felt this descent that one can be really an instrument for the birth and action of the Divine Love in the world.” CWSA-29/Letters on Yoga-II/p-333" “All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.” CWSA-23/The Synthesis of Yoga/p-157, “It is therefore through the sacrifice of love, works and knowledge with the psychic being as the leader and priest of the sacrifice that life itself can be transformed into its own true spiritual figure. If the sacrifice of knowledge rightly done is easily the largest and purest offering we can bring to the Highest, the sacrifice of love is not less demanded of us for our spiritual perfection; it is even more intense and rich in its singleness and can be made not less vast and pure. This pure wideness is brought into the intensity of the sacrifice of love when into all our activities there is poured the spirit and power of a divine infinite joy and the whole atmosphere of our life is suffused with an engrossing adoration of the One who is the All and the Highest. For then does the sacrifice of love attain its utter perfection when, offered to the divine All, it becomes integral, catholic and boundless, and when, uplifted to the Supreme, it ceases to be the weak, superficial and transient movement men call love and becomes a pure and grand and deep uniting Ananda .” CWSA-23/The Synthesis of Yoga/p-158, “Ultimately, nothing but omnipotence could convert the world, convince the world. The world isn't ready to experience supreme Love. Supreme Love eliminates all problems, even the problem of creation: there are no more problems, I know it since that experience [of April 13, 1962]. But the world isn't ready yet, it may take a few thousand years. Although it is beginning to be ready for the manifestation of supreme Power (which seems to indicate that this will manifest first). And this supreme Power would result from a CONSTANT identification…(The Gita proposes that the constant union, nitya yoga, with the Divine is made possible by the reconciliation of Karma and Jnana Yoga .) But this "constancy" isn't yet established: one is identified and then one isn't, is and then isn't, so things get delayed indefinitely. You wind up doing exactly what you tell others not to do – one foot here and one foot there! It just won't do.” The Mother’s Agenda-04.07.1962, "Annulled were the tables of the law of Pain, And in their place grew luminous characters." Savitri-232 "There meet and clasp the eternal opposites, T here pain becomes a violent fiery joy; Evil turns back to its original good, And sorrow lies upon the breasts of Bliss: She has learned to weep glad tears of happiness; Her gaze is charged with a wistful ecstasy. Then shall be ended here the Law of Pain." Savitri-451 The Divine Love, the most powerful of all redeeming and creative forces: "Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature- forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind’s and the life’s falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind’s ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure." CWSA-23/The Synthesis of Yoga/p-166-167 Supramental Love: "There in the supramental Gnosis is the fulfilment, the culminating height, the all-embracing extent of the inner adoration, the profound and integral union, the flaming wings of Love upbearing the power and joy of a supreme Knowledge. For supramental Love brings an active ecstasy that surpasses the void passive peace and stillness which is the heaven of the liberated Mind and does not betray the deeper greater calm which is the beginning of the supramental silence. The unity of a love which is able to include in itself all differences without being dimin- ished or abrogated by their present limitations and apparent dissonances is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness of the soul with the Divine can harmonise with a play of relations that only makes the oneness more perfect and absolute. The power of Love supramentalised can take hold of all living relations without hesitation or danger and turn them Godwards delivered from their crude, mixed and petty human settings and sublimated into the happy material of a divine life. For it is the very nature of the supramental experience that it can perpetuate the play of difference without forfeiting or in the least diminishing either the divine union or the infinite oneness. For a supramentalised consciousness it would be utterly possible to embrace all contacts with men and the world in a purified flame-force and with a transfigured significance, because the soul would then perceive always as the object of all emotion and all seeking for love or beauty the One Eternal and could spiritually use a wide and liberated life-urge to meet and join with that One Divine in all things and all creatures." CWSA-23/The Synthesis of Yoga/p-168-169, “All other Yogas regard this life as an illusion or a passing phase; the supramental Yoga alone regards it as a thing created by the Divine for a progressive manifestation and takes the fulfilment of the life and the body for its object. The supramental is simply the Truth-Consciousness and what it brings in its descent is the full truth of life, the full truth of consciousness in Matter. One has indeed to rise to high summits to reach it, but the more one rises, the more one can bring down below. No doubt, life and body have not to remain the ignorant, imperfect, impotent things they are now; but why should a change to fuller life- power, fuller body-power be considered something aloof, cold and undesirable? The utmost Ananda the body and life are now capable of is a brief excitement of the vital mind or the nerves or the cells which is limited, imperfect and soon passes; with the supramental change all the cells, nerves, vital forces, embodied mental forces can become filled with a thousandfold Ananda, capable of an intensity of bliss which passes description and which need not fade away. How aloof, repellent and undesirable! The supramental love means an intense unity of soul with soul, mind with mind, life with life, and an entire flooding of the body consciousness with the physical experience of oneness, the presence of the Beloved in every part, in every cell of the body. Is that too something aloof and grand but undesirable? With the supramental change, the very thing on which you insist, the possibility of the free physical meeting of the embodied Divine with the sadhak without conflict of forces and without undesirable reactions becomes possible, assured and free. That too is, I suppose, something aloof and undesirable? I could go on — for pages, but this is enough for the moment.” CWSA-29/Letters on Yoga-II/p-482-483 12/ Chapter 12. Bhakti Yoga The Objective of Divine Love in Integral Yoga: "The way of Bhakti is supposed often to be necessarily infe- rior because it proceeds by worship which belongs to that stage of spiritual experience where there is a difference, an insufficient unity between the human soul and the Divine, because its very principle is love and love means always two, the lover and the beloved, a dualism therefore, while oneness is the highest spir- itual experience, and because it seeks after the personal God while the Impersonal is the highest and the eternal truth, if not even the sole Reality. But worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. Love too as well as knowledge brings us to a highest oneness and it gives to that oneness its greatest possible depth and intensity. It is true that love returns gladly upon a difference in oneness, by which the oneness itself becomes richer and sweeter. But here we may say that the heart is wiser than the thought, at least than that thought which fixes upon opposite ideas of the Divine and concentrates on one to the exclusion of the other which seems its contrary, but is really its complement and a means of its greatest fulfilment. This is the weakness of the mind that it limits itself by its thoughts, its positive and negative ideas, the aspects of the Divine Reality that it sees, and tends too much to pit one against the other." CWSA-24/The Synthesis of Yoga/p-548-549, The Reconciliation of Matter and Spirit through the practice of integral Bhakti Yoga : "The Path of Devotion (traditional Bhakti Yoga) aims at the enjoyment of the supreme Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation. This path, too, as ordinarily practised, (in traditional Bhakti Yoga ) leads away from world-existence to an absorption, of another kind than the Monist’s, in the Transcendent and Supra-cosmic...But, here (in Integral Yoga ) too, the exclusive result is not inevitable. The Yoga itself provides a first corrective by not confining the play of divine love to the relation between the supreme Soul and the individual, but extending it to a common feeling and mutual worship between the devotees themselves united in the same realisation of the supreme Love and Bliss. It provides a yet more general corrective in the realisation of the divine object of Love in all beings not only human but animal, easily extended to all forms whatsoever. We can see how this larger application of the Yoga of Devotion may be so used as to lead to the elevation of the whole range of human emotion, sensation and aesthetic perception to the divine level , its spiritualisation and the justification of the cosmic labour towards love and joy in our humanity.” CWSA-23/The Synthesis of Yoga/p-39 "To live, to love are signs of infinite things, Love is a glory from eternity’s spheres. Abased, disfigured, mocked by baser mights That steal his name and shape and ecstasy, He is still the godhead by which all can change." Savitri-397 “Love’s golden wings have power to fan thy void: The eyes of love gaze starlike through death’s night, The feet of love tread naked hardest worlds. He (Divine Love) labours in the depths, exults on the heights; He shall remake thy universe, O Death.” Savitri-592, By Devotion one knows Me: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. “By Bhakti” says the Lord in the Gita “shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me.” (The Gita-18.55) Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one’s love for God. This is the trinity of our powers, the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover’s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation." CWSA-24/The Synthesis of Yoga/p-547, "If to thought the Impersonal seems the wider and higher truth, the Personal a narrower experience, the spirit finds both of them to be aspects of a Reality which figures itself in both, and if there is a knowledge of that Reality to which thought arrives by insistence on the infinite Impersonality, there is also a knowledge of it to which love arrives by insistence on the infinite Personality. The spiritual experience of each leads, if followed to the end, to the same ultimate Truth. By Bhakti as by knowledge, as the Gita tells us, we arrive at unity with the Purushottama, the Supreme who contains in himself the impersonal and numberless personalities, the qualitiless and infinite qualities, pure being, consciousness and delight and the endless play of their relations." CWSA-24/The Synthesis of Yoga/p-550 13/ Chapter 13. The Field and Its Knower Summary or A Brief Restatement: “The Gita in its last six chapters, in order to found on a clear and complete knowledge the way of the soul’s rising out of the lower into the divine nature , restates in another form the enlightenment the Teacher has already imparted to Arjuna. Essentially it is the same knowledge, but details and relations are now made prominent and assigned their entire significance, thoughts and truths brought out in their full value that were alluded to only in passing or generally stated in the light of another purpose.” CWSA-19/Essays of the Gita/p-409 In this thirteenth chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. “Six Questions raised by Arjuna : (1) The Field, Kshetra , and (2) the Knower of the Field, Kshetrajna , (3) Knowledge, Jnana , and (4) the object of Knowledge, Jneya , (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava .” The Gita-13.1 The Field, Kshetra : The Upanishad speaks of a fivefold body or sheath of Nature, a physical (Annamaya Kosha ), vital (Pranamaya Kosha ), mental (Manomaya Kosha ), ideal (Vijnanamaya Kosha ) and divine body (Anandamaya Kosha ); this may be regarded as the totality of the field, kshetram . Twenty-four Principles of Field: "The Gita contents itself to restate the whole working of lower Prakriti , f ield, kshetra , in line with Sankhya thinkers. This kshetra is the product of twenty-four cosmic principles where except abyakta Prakriti, all the other twenty-three elements are of lower Nature . They are five bhutas , that of ether, fire, air, water and earth, or ‘the ethereal, the radiant, electric and gaseous, the liquid, and the other elemental conditions of matter are the physical medium.’ (CWSA-19/Essays of the Gita/p-272), five tanmatras, that of sound, touch, sight, taste and smell, five karmendriyas of speech, locomotion, the seizing of things, ejection and generation, (or hands, feet, mouth, excretion, and reproduction) five jnanendriya , ear, srotram , eye, chakhuh, tongue, rasanam , sense of touch, sparsanam and nose, ghranam , unmanifest Nature, abyakta Prakriti , mind, manas , intelligent will, buddhi and ego, ahamkara . This lower nature, also known as apara prakriti , is constituted of three inconscient energy or three gunas or essential modes; sattwa, the seed of intelligence, conserves the working of energy; rajas , the seed of force and action, creates the working of energy; tamas , the seed of inertia and non-intelligence, dissolves what sattwa conserves and rajas creates. When the three gunas are in equilibrium, the Soul, Kshara Purusha is liberated and contact with Akshara Purusha is established but when the equilibrium is disturbed then there is the ceaseless creation, conservation and dissolution begins, unrolling the phenomena of cosmos." (Ref: CWSA-19/Essays of the Gita/p-71) "Pleasure and pain, liking and disliking are the principal deformations of the kshetra . From the Vedantic point of view we may say that pleasure and pain are the vital or sensational deformations given by the lower energy to the spontaneous Ananda or delight of the spirit when brought into contact with her workings. And we may say from the same view-point that liking and disliking are the corresponding mental deformations given by her to the reactive Will of the spirit that determines its response to her contacts. These dualities are the positive and negative terms in which the ego soul of the lower nature enjoys the universe. The negative terms, pain, dislike, sorrow, repulsion and the rest, are perverse or at the best ignorantly reverse responses: the positive terms, liking, pleasure, joy, attraction, are ill-guided responses or at the best insufficient and in character inferior to those of the true spiritual experience." CWSA-19/Essays of the Gita/p-413-414, "“(1) Hatred and (2) disliking and (3) scorn and (4) repulsion, (5) clinging and (6) attachment and (7) preference (The above seven deformations foreseen in integral Yoga can be compared with seven vicaras of the Gita , that of liking and disliking, iccha, dwesa , pleasure and pain, sukham, dukham , consciousness, chetana, collocation, samghata, persistence, dhriti) are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature’s choice in us. But to the Karmayogin they are a survival, a stumbling block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult (-soul) in the divine culture. (1) In the God-nature to which we have to rise there can be an adamantine, even a destructive severity but not hatred, (3) a divine irony but not scorn, (4, 2) a calm, clear-seeing and forceful rejection but not repulsion and dislike. (1) Even what we have to destroy, we must not abhor or fail to recognise as a disguised or temporary movement of the Eternal.” CWSA/23/The Synthesis of Yoga-223, (5) “There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite.” CWSA/24/The Synthesis of Yoga-776, (6) “Therefore attachment and desire must be utterly cast out; there is nothing in the world to which we must be attached, not wealth nor poverty, nor joy nor suffering, nor life nor death, nor greatness nor littleness, nor vice nor virtue, nor friend, nor wife, nor children, nor country, nor our work and mission, nor heaven nor earth, nor all that is within them or beyond them. And this does not mean that there is nothing at all that we shall love, nothing in which we shall take delight; for attachment is egoism in love and not love itself, desire is limitation and insecurity in a hunger for pleasure and satisfaction and not the seeking after the divine delight in things.” CWSA/23/The Synthesis of Yoga-329, (7) “For the perfect action and experience is not to be determined by any kind of mental or vital preference, but by the revealing and inspiring spiritual will which is the Shakti in her direct and real initiation. When I say that as I am appointed, I work, I still bring in a limiting personal element and mental reaction. But it is the Master who will do his own work through myself as his instrument, and there must be no mental or other preference in me to limit, to interfere, to be a source of imperfect working.” CWSA/24/The Synthesis of Yoga-725, The Knower of the Field, Kshetrajna : "He is knowledge and the object of knowledge. The spiritual supramental knowledge that floods the illumined mind and transfigures it is this spirit manifesting himself in light to the force-obscured soul which he has put forth into the action of Nature. This eternal Light is in the heart of every being; it is he who is the secret knower of the field, ksetrajna, and presides as the Lord in the heart of things over this province and over all these kingdoms of his manifested becoming and action. When man sees this eternal and universal Godhead within himself, when he becomes aware of the soul in all things and discovers the spirit in Nature, when he feels all the universe as a wave mounting in this Eternity and all that is as the one existence, he puts on the light of Godhead and stands free in the midst of the worlds of Nature. A divine knowledge and a perfect turning with adoration to this Divine is the secret of the great spiritual liberation. Freedom, love and spiritual knowledge raise us from mortal nature to immortal being." CWSA-19/Essays of the Gita/p-417 Knowledge, Jnana : "The Gita then tells us what is the spiritual knowledge or rather it tells us what are the conditions of knowledge, the marks, the signs of the man whose soul is turned towards the inner wisdom. These signs are the recognised and traditional characteristics of the sage, — his strong turning away of the heart from attachment to outward and worldly things, his inward and brooding spirit, his steady mind and calm equality, the settled fixity of his thought and will upon the greatest inmost truths, upon the things that are real and eternal. First, there comes a certain moral condition, a sattwic government of the natural being. There is fixed in him a total absence of worldly pride and arrogance, a candid soul, a tolerant, long-suffering and benignant heart, purity of mind and body, tranquil firmness and steadfastness, self-control and a masterful government of the lower nature and the heart’s worship given to the Teacher, whether to the divine Teacher within or to the human Master in whom the divine Wisdom is embodied, — for that is the sense of the reverence given to the Guru. Then there is a nobler and freer attitude towards the outward world, an attitude of perfect detachment and equality, a firm removal of the natural being’s attraction to the objects of the senses and a radical freedom from the claims of that constant clamorous ego-sense, ego-idea, ego-motive which tyrannises over the normal man. There is no longer any clinging to the attachment and absorption of family and home. There is instead of these vital and animal movements an unattached will and sense and intelligence, a keen perception of the defective nature of the ordinary life of physical man with its aimless and painful subjection to birth and death and disease and age, a constant equalness to all pleasant or unpleasant happenings, — for the soul is seated within and impervious to the shocks of external events, — and a meditative mind turned towards solitude and away from the vain noise of crowds and the assemblies of men. Finally, there is a strong turn within towards the things that really matter, a philosophic perception of the true sense and large principles of existence, a tranquil continuity of inner spiritual knowledge and light, the Yoga of an unswerving devotion, love of God, the heart’s deep and constant adoration of the universal and eternal Presence." CWSA-19/Essays of the Gita/p-414-415 The object of Knowledge, Jneya : "All these things taken together constitute the fundamental character of our first transactions with the world of Nature, but it is evidently not the whole description of our being; it is our actuality but not the limit of our possibilities. There is something beyond to be known, jneyam, and it is when the knower of the field turns from the field itself to learn of himself within it and of all that is behind its appearances that real knowledge begins, jnanam , — the true knowledge of the field no less than of the knower. That turning inward alone delivers from ignorance. For the farther we go inward, the more we seize on greater and fuller realities of things and grasp the complete truth both of God and the soul and of the world and its movements. Therefore, says the divine Teacher, it is the knowledge at once of the field and its knower, ksetra-ksetrajnayor jnanam, (The Gita-13.3) a united and even unified self-knowledge and world-knowledge, which is the real illumination and the only wisdom. For both soul and nature are the Brahman, but the true truth of the world of Nature can only be discovered by the liberated sage who possesses also the truth of the spirit. One Brahman , one reality in Self and Nature is the object of all knowledge. " CWSA-19/Essays of the Gita/p-414 Nature, Prakriti and Self, Purusha : "The Soul and Nature are only two aspects of the eternal Brahman , an apparent duality which founds the operations of his universal existence. The Soul is without origin and eternal, Nature too is without origin and eternal; but the modes of Nature and the lower forms she assumes to our conscious experience have an origin in the transactions of these two entities. They (modes of Nature) come from her, wear by her the outward chain of cause and effect, doing and the results of doing, force and its workings, all that is here transient and mutable. Constantly they change and the soul and Nature seem to change with them, but in themselves these two powers are eternal and always the same. Nature creates and acts, the Soul enjoys her creation and action; but in this inferior form of her action she turns this enjoyment into the obscure and petty figures of pain and pleasure. Forcibly the soul, the individual Purusha, is attracted by her qualitative workings and this attraction of her qualities draws him constantly to births of all kinds in which he enjoys the variations and vicissitudes, the good and evil of birth in Nature. But this is only the outward experience of the soul mutable in conception by identification with mutable Nature. Seated in this body is her and our Divinity, the supreme Self, Paramatman, the supreme Soul, the mighty Lord of Nature, who watches her action, sanctions her operations, upholds all she does, commands her manifold creation, enjoys with his universal delight this play of her figures of his own being. That is the self-knowledge to which we have to accustom our mentality before we can truly know ourselves as an eternal portion of the Eternal. Once that is fixed, no matter how the soul in us may comport itself outwardly in its transactions with Nature, whatever it may seem to do or however it may seem to assume this or that figure of personality and active force and embodied ego, it is in itself free, no longer bound to birth because one through impersonality of self with the inner unborn spirit of existence. That impersonality is our union with the supreme egoless I of all that is in cosmos." CWSA-19/Essays of the Gita/p-417-418 13/ Chapter 13. The Field and Its Knower The Most important verse of this chapter which acts as Source of Supramental action in Integral Yoga: “The Blessed Lord said: The triple realisation of Brahman, atmani atmanam atmana or “of the self by the self in the self” reconciles the relation between Purusha (Spirit) and Prakriti (Matter); it comes by an inner meditation through which the eternal Self becomes visible, pasyanti, to us in our self-existence. 'Or it comes by the Yoga of the Sankhyas , the separation of the soul from nature. Or it comes by the Yoga of works in which the personal will is dissolved through the opening up of our mind and heart and all our active forces to the Lord who assumes to himself the whole of our works in nature.’ (CWSA-19/Essays on the Gita/p-418) "Others, who are unfit for these Dhyana, Jnana and Karma Yoga , may hear of the written Truth of Shastra from men of Spiritual attainment and mould the mind into the sense of THAT to which it listens with utter faith and concentration. But, however arrived at, it carries us beyond the limitation of death to a vast immortality of Spirit.” (The Gita-13.25, 26), " The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self , atmani atmanam atmana . I get the supramental knowledge best by becoming one with the truth, one with the object of knowledge; the supramental satisfaction and integral light is most there when there is no further division between the knower, knowledge and the known, jnata, jnanam, jneyam. I see the thing known not as an object outside myself, but as myself or a part of my universal self contained in my most direct consciousness. This leads to the highest and completest knowledge; thought and speech being representations and not this direct possession in the consciousness are to the supermind a lesser form and, if not filled with the spiritual awareness, thought becomes in fact a diminution of knowledge. For it would be, supposing it to be a supramental thought, only a partial manifestation of a greater knowledge existing in the self but not at the time present to the immediately active consciousness. In the highest ranges of the infinite there need be no thought at all because all would be experienced spiritually, in continuity, in eternal possession and with an absolute directness and completeness. Thought is only one means of partially manifesting and presenting what is hidden in this greater self-existent knowledge. This supreme kind of knowing will not indeed be possible to us in its full extent and degree until we can rise through many grades of the supermind to that infinite. But still as the supramental power emerges and enlarges its action, something of this highest way of knowledge appears and grows and even the members of the mental being, as they are intuitivised and supramentalised, develop more and more a corresponding action upon their own level. There is an increasing power of a luminous vital, psychic, emotional, dynamic and other identification with all the things and beings that are the objects of our consciousness and these transcendings of the separative consciousness bring with them many forms and means of a direct knowledge. " CWSA-24/The Synthesis of Yoga/p-831-832, " The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding. For in the Ignorance all paths are the paths of the spirit seeking for itself blindly or with a growing light; the gnostic being and life would be the spirit’s self-discovery and its seeing and reaching of the aims of all these paths but in the greater way of its own revealed and conscious truth of being. Mind seeks for light, for knowledge, — for knowledge of the one truth basing all, an essential truth of self and things, but also of all truth of diversity of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creation; for thinking mind the joy of existence is discovery and the penetration of the mystery of creation that comes with knowledge. This the gnostic change will fulfil in an ample measure; but it will give it a new character. It will act not by the discovery of the unknown, but by the bringing out of the known; all will be the finding “of the self by the self in the self” . For the self of the gnostic being will not be the mental ego but the Spirit that is one in all; he will see the world as a universe of the Spirit. The finding of the one truth underlying all things will be the Identical discovering identity and identical truth everywhere and discovering too the power and workings and relations of that identity. The revelation of the detail, the circumstance, the abundant ways and forms of the manifestation will be the unveiling of the endless opulence of the truths of that identity, its forms and powers of self, its curious manifoldness and multiplicity of form bringing out infinitely its oneness. This knowledge will proceed by identification with all, by entering into all, by a contact bringing with it a leap of self-discovery and a flame of recognition, a greater and surer intuition of truth than the mind can reach; there will be an intuition too of the means of embodying and utilising the truth seen, an operative intuition of its dynamic processes, a direct intimate awareness guiding the life and the physical senses in every step of their action and service to the Spirit when they have to be called in as instruments for the effectuation of process in life and matter. " CWSA-22/The Life Divine-22/p-1017-1018 Relation between Purusha and Prakriti: "The distinction made in the Gita between the Purusha and the Prakriti gives us the clue to the various attitudes which the soul can adopt towards Nature in its movement towards perfect freedom and rule. The Purusha is, says the Gita , witness, upholder, source of the sanction, knower, lord, enjoyer; Prakriti executes, it is the active principle and must have an operation corresponding to the attitude of the Purusha . The soul may assume, if it wishes, the poise of the pure witness, saksı ; it may look on at the action of Nature as a thing from which it stands apart; it watches, but does not itself participate. We have seen the importance of this quietistic capacity; it is the basis of the movement of withdrawal by which we can say of everything, — body, life, mental action, thought, sensation, emotion, — “This is Prakriti working in the life, mind and body, it is not myself, it is not even mine,” and thus come to the soul’s separation from these things and to their quiescence. This may, therefore, be an attitude of renunciation or at least of non-participation, tamasic, with a resigned and inert endurance of the natural action so long as it lasts, rajasic , with a disgust, aversion and recoil from it, sattwic, with a luminous intelligence of the soul’s separateness and the peace and joy of aloofness and repose; but also it may be attended by an equal and impersonal delight as of a spectator at a show, joyous but unattached and ready to rise up at any moment and as joyfully depart. The attitude of the Witness at its highest is the absolute of unattachment and freedom from affection by the phenomena of the cosmic existence." CWSA-23/The Synthesis of Yoga/p-431-432, "There is no loss of freedom, no descent into an ignorant attachment. The man free in his soul is aware that the Divine is the lord of the action of Nature, that Maya is His Knowledge-Will determining and effecting all, that Force is the Will side of this double divine Power in which knowledge is always present and effectual. He is aware of himself also, even individually, as a centre of the divine existence, — a portion of the Lord, the Gita expresses it, — controlling so far the action of Nature which he views, upholds, sanctions, enjoys, knows and by the determinative power of knowledge controls. And when he universalises himself, his knowledge still reflects only the divine knowledge, his will effectuates only the divine will, he enjoys only the divine delight and not an ignorant personal satisfaction. Thus the Purusha preserves its freedom in its possession, renunciation of limited personality even in its representative enjoyment and delight of cosmic being. It has taken up fully in the higher poise the true relations of the soul and Nature." CWSA-23/The Synhesis of Yoga/p-434-435 The Transformation of Nature: "The psychic and the spiritual opening with their experiences and consequences can lead away from life or to a Nirvana ; but they are here (in Integral Yoga) being considered solely as steps in a transformation of the nature." CWSA-22/The Life Divine/p-943,"But all this change means a total passing from the lower human to the higher divine nature. It is a lifting of our whole being or at least of the whole mental being that wills, knows and feels beyond what we are into some highest spiritual consciousness, some satisfying fullest power of existence, some deepest widest delight of the spirit. And this may well be possible by a transcendence of our present natural life, it may well be possible in some celestial state beyond the earthly existence or still beyond in a supracosmic superconscience; it may happen by transition to an absolute and infinite power and status of the Spirit. But while we are here in the body, here in life, here in action, what in this change becomes of the lower nature ? For at present all our activities are determined in their trend and shape by the nature, and this Nature here is the nature of the three gunas, and in all natural being and in all natural activities there is the triple guna, tamas with its ignorance and inertia, rajas with its kinesis and action, its passion and grief and perversion, sattwa with its light and happiness, and the bondage of these things. And granted that the soul becomes superior in the self to the three gunas , how does it escape in its instrumental nature from their working and result and bondage? For even the man of knowledge, says the Gita, must act according to his nature . (The Gita-18.40) To feel and bear the reactions of the gunas in the outer manifestation, but to be free from them and superior in the observing conscious self behind is not sufficient ; for it leaves still a dualism of freedom and subjection, a contradiction between what we are within and what we are without, between our self and our power, what we know ourselves to be and what we will and do. Where is the release here, where the full elevation and transformation to the higher spiritual nature, the immortal Dharma , the law proper to the infinite purity and power of a divine being? If this change cannot be effected while in the body, then so it must be said, that the whole nature cannot be transformed and there must remain an unreconciled duality until the mortal type of existence drops off like a discarded shell from the spirit." CWSA-19/Essays on the Gita/p-461-462, "This is the difficulty which the Gita has still to meet in order to justify works to the seeker after the Spirit. Otherwise it must say to Arjuna , “Act temporarily in this fashion, but afterwards seek the higher way of renunciation of works.” But on the contrary it has said that not the cessation of works, but renunciation of desire is the better way; it has spoken of the action of the liberated man, muktasya karma . (The Gita-4.23) It has even insisted on doing all actions, sarvani karmani, (The Gita-3.30, 12.6) kritsna-karma- krit ; (The Gita-4.18) it has said that in whatever way the perfected Yogin lives and acts, he lives and acts in God. (The Gita-6.31, 13.24) This can only be, if the nature also in its dynamics and workings becomes divine, a power imperturbable, intangible, inviolate, pure and untroubled by the reactions of the inferior Prakriti . How and by what steps is this most difficult transformation to be effected ? What is this last secret of the soul’s perfection? what the principle or the process of this transmutation of our human and earthly nature?" CWSA-19/Essays on the Gita/p-462, "Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. Mind has to cease to be mind and become brilliant with something beyond it. Life has to change into a thing vast and calm and intense and powerful that can no longer recognise its old blind eager narrow self of petty impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit." CWSA-23/The Synthesis of Yoga/p-72-73, "The static freedom of the soul, no longer witness only and knower, is crowned by a dynamic transformation of the nature. The constant mixture, the uneven operation of the three modes acting upon each other in our three instruments ceases from its normal confused, troubled and improper action and movement. Another action becomes possible, commences, grows, culminates, a working more truly right, more luminous, natural and normal to the deepest divine interplay of Purusha and Prakriti although supernatural and supernormal to our present imperfect nature. The body conditioning the physical mind insists no longer on its tamasic inertia that repeats always the same ignorant movement: it becomes a passive field and instrument of a greater force and light, it responds to every demand of the spirit’s force, holds and supports every variety and intensity of new divine experience. Our kinetic and dynamic vital parts , our nervous and emotional and sensational and volitional being, expand in power and admit a tireless action and a blissful enjoyment of experience, but learn at the same time to stand on a foundation of wide self-possessed and self-poised calm, sublime in force, divine in rest, neither exulting and excited nor tortured by sorrow and pain, neither harried by desire and importunate impulses nor dulled by incapacity and indolence. The intelligence, the thinking, understanding and reflective mind, renounces its sattwic limitations and opens to an essential light and peace. An infinite knowledge offers to us its splendid ranges, a knowledge not made up of mental constructions, not bound by opinion and idea or dependent on a stumbling uncertain logic and the petty support of the senses, but self-sure, authentic, all-penetrating, all-comprehending; a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a few limited felicities but self-existent and all-including, pour into ever-enlarging fields and through ever-widening and always more numerous channels to possess the nature. A higher force, bliss and knowledge from a source beyond mind and life and body seize on them to remould in a diviner image." CWSA-23/The Synthesis of Yoga/p-240-241, "All must be taken to a spiritual height and placed upon a spiritual basis; t he presence of an inner spiritual change and an outer transformation must be enforced upon the whole of life and not merely on a part of life; all must be accepted that is helpful towards this change or admits it, all must be rejected that is incapable or inapt or refuses to submit itself to the transforming movement. There must be no attachment to any form of things or of life, any object, any activity; all must be renounced if need be, all must be admitted that the Divine chooses as its material for the divine life. But what accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of the psychic being, the command of the Divine Guide of the Yoga, the vision of the higher Self or Spirit, the illumined guidance of the Master. The way of the spirit is not a mental way; a mental rule or mental consciousness cannot be its determinant or its leader." CWSA-23/The Synthesis of Yoga/p-186, “This however is a stage and not the whole perfection. The existence, however comparatively large and free, is still subject to the inferior nature. The sattwic, rajasic and tamasic ego is diminished but not eliminated; or if it seems to disappear, it has only sunk in our parts of action into the universal operation of the gunas, remains involved in them and is still working in a covert, subconscient fashion and may force itself to the front at any time. The sadhaka has therefore first to keep the idea and get the realisation of a one self or spirit in all behind all these workings (universalization of Consciousness). He must be aware behind Prakriti of the one supreme and universal Purusha . He must see and feel not only that all is the self-shaping of the one Force, Prakriti or Nature, but that all her actions are those of the Divine in all, the one Godhead in all, however veiled, altered and as it were perverted — for perversion comes by a conversion into lower forms — by transmission through the ego and the gunas . This will farther diminish the open or covert insistence of the ego and, if thoroughly realised, it will make it difficult or impossible for it to assert itself in such a way as to disturb or hamper the farther progress. The ego-sense will become, so far as it interferes at all, a foreign intrusive element and only a fringe of the mist of the old ignorance hanging on to the outskirts of the consciousness and its action. And, secondly, the universal Shakti must be realised, must be seen and felt and borne in the potent purity of its higher action, its supramental and spiritual workings. This greater vision of the Shakti will enable us to escape from the control of the gunas, to convert them into their divine equivalents and dwell in a consciousness in which the Purusha and Prakriti are one and not separated or hidden in or behind each other. There the Shakti will be in its every movement evident to us and naturally, spontaneously, irresistibly felt as nothing else but the active presence of the Divine, the shape of power of the supreme Self and Spirit.” CWSA-24/The Synthesis of Yoga/p-763, "But at first while we still live in the mind, there is a gulf of division or else a double action. The mental, vital and physical energy in us and the universe is felt to be a derivation from the supreme Shakt i, but at the same time an inferior, separated and in some sense another working. The real spiritual force may send down its messages or the light and power of its presence above us to the lower levels or may descend occasionally and even for a time possess, but it is then mixed with the inferior workings and partially transforms and spiritualises them, but is itself diminished and altered in the process. There is an intermittent higher action or a dual working of the nature . Or we find that the Shakti for a time raises the being to a higher spiritual plane and then lowers it back into the inferior levels. These alternations must be regarded as the natural vicissitudes of a process of transformation from the normal to the spiritual being. The transformation, the perfection cannot for the integral Yoga be complete until the link between the mental and the spiritual action is formed and a higher knowledge applied to all the activities of our existence. That link is the supramental or gnostic energy in which the incalculable infinite power of the supreme being, consciousness, delight formulates itself as an ordering divine will and wisdom, a light and power in the being which shapes all the thought, will, feeling, action and replaces the corresponding individual movements. " CWSA-24/The Synthesis of Yoga/p-764, “Therefore, when the Mother has put her force upon you or when you yourself have pulled the force upon you, this in you has always prevented it from doing its work in its own way. It has begun itself building according to the ideas of the mind or some demand of the ego, trying to make its own creation in its “own way”, by its own strength, its own sadhana, its own tapasya. There has never been here any real surrender, any giving up of yourself freely and simply into the hands of the Divine Mother. And yet that is the only way to succeed in the supramental Yoga. To be a Yogi, a Sannyasi, a Tapaswi is not the object here. The object is transformation, and the transformation can only be done by a force infinitely greater than your own; it can only be done by being truly like a child in the hands of the Divine Mother. ” CWSA-32/The Mother with Letters on the Mother/p-143, "There are two signs of the transformation of the seeker’s mind of knowledge and works of knowledge from the process of the Ignorance to the process of a liberated consciousness working partly, then wholly in the light of the Spirit. (1) There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge. (2) But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more authentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire. And this will be the second sign, the sign of a certain completion and perfection, that the Divine himself has become the Knower and all the inner movements, including the activities of what was once a purely human mental action, have become his field of knowledge. There will be less and less individual choice, opinion, preference, less and less of intellectualisation, mental weaving, cerebral galley-slave labour; a Light within will see all that has to be seen, know all that has to be known, develop, create, organise. It will be the Inner Knower who will do in the liberated and universalised mind of the individual the works of an all-comprehending knowledge... These two changes are the signs of a first effectuation in which the activities of the mental nature are lifted up, spiritualised, widened, universalised, liberated, led to a consciousness of their true purpose as an instrumentation of the Divine creating and developing its manifestation in the temporal universe. But this cannot be the whole scope of the transformation ; for it is not in these limits that the integral seeker can cease from his ascension or confine the widening of his nature. For, if it were so, knowledge would still remain a working of the mind, liberated, universalised, spiritualised, but still, as all mind must be, comparatively restricted, relative, imperfect in the very essence of its dynamism; it would reflect luminously great constructions of Truth, but not move in the domain where Truth is authentic, direct, sovereign and native. There is an ascension still to be made from this height, by which the spiritualised mind will exceed itself and transmute into a supramental power of knowledge. Already in the process of spiritualisation it will have begun to pass out of the brilliant poverty of the human intellect; it will mount successively into the pure broad reaches of a higher mind, and next into the gleaming belts of a still greater free Intelligence illumined with a Light from above. At this point it will begin to feel more freely, admit with a less mixed response the radiant beginnings of an Intuition, not illumined, but luminous in itself, true in itself, no longer entirely mental and therefore subjected to the abundant intrusion of error. Here too is not an end, for it must rise beyond into the very domain of that untruncated Intuition, the first direct light from the self-awareness of essential Being and, beyond it, attain that from which this light comes. For there is an Overmind behind Mind, a Power more original and dynamic which supports Mind, sees it as a diminished radiation from itself, uses it as a transmitting belt of passage downward or an instrument for the creations of the Ignorance. The last step of the ascension would be the surpassing of Overmind itself or its return into its own still greater origin, its conversion into the supramental light of the Divine Gnosis. For there in the supramental Light is the seat of a divine Truth-consciousness that has native in it, as no other consciousness below it can have, the power to organise the works of a Truth which is no longer tarnished by the shadow of the cosmic Inconscience and Ignorance. There to reach and thence to bring down a supramental dynamism that can transform the Ignorance is the distant but imperative supreme goal of the integral Yoga." CWSA-23/The Synthesis of Yoga/p-147-148 14/ Chapter 14. The Three Gunas Summary or A Brief Restatement: In this 14th chapter and succeeding chapters, the Lord gave an elaborate description of three gunas . In Savitri, book-2, Canto-10, we find an elaborate description of the three gunas. Here also, the Lord hinted about the higher Nature beyond the three gunas . What are the hierarchies beyond the three gunas that are vividly described in integral Yoga. In The Synthesis Yoga book, we notice four hierarchies the of mind of Ignorance, the self-forgetful mind, mind of knowledge and the Supermind. In The Life Divine, they are hinted as purified Intellect, higher mind, illumined mind, Intuitive mind, overmind and Supermind. "The distinctions between the Soul and Nature rapidly drawn in the verses of the thirteenth chapter by a few decisive epithets, a few brief but packed characterisations of their separate power and functioning, and especially the distinction between the embodied soul subjected to the action of Nature by its enjoyment of her gunas, qualities or modes and the Supreme Soul which dwells enjoying the gunas , but not subject because it is itself beyond them, are the basis on which the Gita rests its whole idea of the liberated being made one in the conscious law of its existence with the Divine. That liberation, that oneness, that putting on of the divine nature, sadharmya , it declares to be the very essence of spiritual freedom and the whole significance of immortality. This supreme importance assigned to sadharmya is a capital point in the teaching of the Gita. " CWSA-19/Essays on the Gita/p- 421 Perfection of Karma Yoga, Sadharmya: " And this great thing, (grow into the likeness of the Divine) to rise from the human into the divine nature, we can only do by an effort of Godward knowledge, will and adoration. For the soul sent forth by the Supreme as his eternal portion, his immortal representative into the workings of universal Nature is yet obliged by the character of those workings, avasam prakriter vasat , (The Gita-9.8) to identify itself in its external consciousness with her limiting conditions, to identify itself with a life, mind and body that are oblivious of their inner spiritual reality and of the innate Godhead. To get back to self-knowledge and to the knowledge of the real as distinct from the apparent relations of the soul with Nature, to know God and ourselves and the world with a spiritual and no longer with a physical or externalised experience, through the deepest truth of the inner soul-consciousness and not through the misleading phenomenal significances of the sense-mind and the outward understanding, is an indispensable means of this perfection. Perfection cannot come without self-knowledge and God-knowledge and a spiritual attitude towards our natural existence, and that is why the ancient wisdom laid so much stress on salvation by knowledge , not an intellectual cognizance of things, but a growing of man the mental being into a greater spiritual consciousness. The soul’s salvation cannot come without the soul’s perfection , without its growing into the divine nature; the impartial Godhead will not effect it for us by an act of caprice or an arbitrary sanad of his favour. Divine works are effective for salvation because they lead us towards this perfection and to a knowledge of self and nature and God by a growing unity with the inner Master of our existence. Divine love is effective because by it we grow into the likeness of the sole and supreme object of our adoration and call down the answering love of the Highest to flood us with the light of his knowledge and the uplifting power and purity of his eternal spirit. Therefore, says the Gita , this is the supreme knowledge and the highest of all knowings because it leads to the highest perfection and spiritual status, param siddhim , (The Gita-14.1) and brings the soul to likeness with the Divine, sadharmya . It is the eternal wisdom, the great spiritual experience by which all the sages attained to that highest perfection, grew into one law of being with the Supreme and live for ever in his eternity, not born in the creation, not troubled by the anguish of the universal dissolution. This perfection, then, this sadharmya is the way of immortality and the indispensable condition without which the soul cannot consciously live in the Eternal." CWSA-19/Essays on the Gita/p-423-424, "Essentially then, this divine self-perfection is a conversion of the human into a likeness of and a fundamental oneness with the divine nature , a rapid shaping of the image of God in man and filling in of its ideal outlines. It is what is ordinarily termed sadrisya-mukti , a liberation into the divine resemblance out of the bondage of the human seeming, or, to use the expression of the Gita , sadharmya-gati, (The Gita-14.2) a coming to be one in law of being with the supreme, universal and indwelling Divine. To perceive and have a right view of our way to such a transformation we must form some sufficient working idea of the complex thing that this human nature at present is in the confused interminglings of its various principles, so that we may see the precise nature of the conversion each part of it must undergo and the most effective means for the conversion. How to disengage from this knot of thinking mortal matter the Immortal it contains, from this mentalised vital animal man the happy fullness of his submerged hints of Godhead, is the real problem of a human being and living. Life develops many first hints of the divinity without completely disengaging them; Yoga is the unravelling of the knot of Life’s difficulty." CWSA-24/The Synthesis of Yoga/p-623 Mahad Brahman: "The soul of man could not grow into the likeness of the Divine, if it were not in its secret essence imperishably one with the Divine and part and parcel of his divinity: it could not be or become immortal if it were merely a creature of mental, vital and physical Nature. All existence is a manifestation of the divine Existence and that which is within us is spirit of the eternal Spirit. We have come indeed into the lower material nature and are under its influence, but we have come there from the supreme spiritual nature: this inferior imperfect status is our apparent, but that our real being. The Eternal puts all this movement forth as his self-creation. He is at once the Father and Mother of the universe; the substance of the infinite Idea, vijnana, the Mahad Brahman , (The Gita-14.3) is the womb into which he casts the seed of his self-conception. As the Over-Soul he casts the seed; as the Mother, the Nature-Soul, the Energy filled with his conscious power, he receives it into this infinite substance of being made pregnant with his illimitable, yet self-limiting Idea. He receives into this Vast of self-conception and develops there the divine embryo into mental and physical form of existence born from the original act of conceptive creation. All we see springs from that act of creation; but that which is born here is only finite idea and form of the unborn and infinite. The Spirit is eternal and superior to all its manifestation : Nature, eternal without beginning in the Spirit, proceeds for ever with the rhythm of the cycles by unending act of creation and unconcluding act of cessation; the Soul too which takes on this or that form in Nature, is no less eternal than she, anadı ubhav api . (The Gita-13.20) Even while in Nature it follows the unceasing round of the cycles, it is, in the Eternal from which it proceeds into them, for ever raised above the terms of birth and death, and even in its apparent consciousness here it can become aware of that innate and constant transcendence." CWSA-19/Essays on the Gita/p-424-425 The Three Gunas : "But, again, the whole qualitative action of Nature, so infinitely intricate in its detail and variety, is figured as cast into the mould of three general modes of quality everywhere present, intertwined, almost inextricable, sattva, rajas, tamas . These modes are described in the Gita only by their psychological action in man, or incidentally in things such as food according as they produce a psychological or vital effect on human beings. If we look for a more general definition, we shall perhaps catch a glimpse of it in the symbolic idea of Indian religion which attributes each of these qualities respectively to one member of the cosmic Trinity, sattwa to the preserver Vishnu , rajas to the creator Brahma, tamas to the destroyer Rudra . Looking behind this idea for the rationale of the triple ascription, we might define the three modes or qualities in terms of the motion of the universal Energy as Nature’s three concomitant and inseparable powers of equilibrium, kinesis and inertia. But that is only their appearance in terms of the external action of Force. It is otherwise if we regard consciousness and force as twin terms of the one Existence, always coexistent in the reality of being, however in the primal outward phenomenon of material Nature light of consciousness may seem to disappear in a vast action of nescient unillumined energy, while at an opposite pole of spiritual quiescence action of force may seem to disappear in the stillness of the observing or witness consciousness. These two conditions are the two extremes of an apparently separated Purusha and Prakriti, but each at its extreme point does not abolish but at the most only conceals its eternal mate in the depths of its own characteristic way of being. Therefore, since consciousness is always there even in an apparently inconscient Force, we must find a corresponding psychological power of these three modes which informs their more outward executive action. On their psychological side the three qualities may be defined, tamas as Nature’s power of nescience, rajas as her power of active seeking ignorance enlightened by desire and impulsion, sattwa as her power of possessing and harmonising knowledge... The three qualitative modes of Nature are inextricably intertwined in all cosmic existence. Tamas, the principle of inertia, is a passive and inert nescience which suffers all shocks and contacts without any effort of mastering response and by itself would lead to a disintegration of the whole action of the energy and a radical dispersion of substance. But it is driven by the kinetic power of rajas and even in the nescience of Matter is met and embraced by an innate though unpossessed preserving principle of harmony and balance and knowledge. Material energy appears to be tamasic in its basic action, jada, nescient, mechanic and in movement disintegrative. But it is dominated by a huge force and impulsion of mute rajasic kinesis which drives it, even in and even by its dispersion and disintegration, to build and create and again by a sattwic ideative element in its apparently inconscient force which is always imposing a harmony and preservative order on the two opposite tendencies. Rajas , the principle of creative endeavour and motion and impulsion in Prakriti, kinesis, pravritti, so seen in Matter, appears more evidently as a conscious or half-conscious passion of seeking and desire and action in the dominant character of Life, — for that passion is the nature of all vital existence. And it would lead by itself in its own nature to a persistent but always mutable and unstable life and activity and creation without any settled result. But met on one side by the disintegrating power of tamas with death and decay and inertia, its ignorant action is on the other side of its functioning settled and harmonised and sustained by the power of sattwa , subconscient in the lower forms of life, more and more conscient in the emergence of mentality, most conscious in the effort of the evolved intelligence figuring as will and reason in the fully developed mental being. Sattwa , the principle of understanding knowledge and of according assimilation, measure and equilibrium, which by itself would lead only to some lasting concord of fixed and luminous harmonies, is in the motions of this world impelled to follow the mutable strife and action of the eternal kinesis and constantly overpowered or hedged in by the forces of inertia and nescience. This is the appearance of a world governed by the interlocked and mutually limited play of the three qualitative modes of Nature." CWSA-19/Essays on the Gita/p-426-428, "For Purusha veils himself in this round, veils his divine and immortal being in ignorance and is subject to the law of an insistent limiting Prakriti. That law is the compelling rule of the three gunas . It is a triple stair that stumbles upward towards the divine light but cannot reach it. At its base is the law or dharma of inertia : the tamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature. In the middle intervenes the kinetic law or dharma; the rajasic man, vital, dynamic, active, attempts to impose himself on his world and environment, but only increases the wounding weight and tyrant yoke of his turbulent passions, desires and egoisms, the burden of his restless self-will, the yoke of his rajasic nature. At the top presses down upon life the harmonic regulative law or dharma; the sattwic man attempts to erect and follow his limited personal standards of reasoning knowledge, enlightened utility or mechanised virtue, his religions and philosophies and ethical formulas, mental systems and constructions, fixed channels of idea and conduct which do not agree with the totality of the meaning of life and are constantly being broken in the movement of the wider universal purpose. The dharma of the sattwic man is the highest in the circle of the gunas; but that too is a limited view and a dwarfed standard. Its imperfect indications lead to a petty and relative perfection; temporarily satisfying to the enlightened personal ego, it is not founded either on the whole truth of the self or on the whole truth of Nature. (Soul slaying truth)" CWSA-19/Essays on the Gita/p-544 Freedom from Lower Nature: "The spirit within, when we turn to it, illumines the entire field of Nature with its own truth in all the splendour of its rays. In the light of that sun of knowledge the eye of knowledge opens in us and we live in that truth and no longer in this ignorance. Then we perceive that our limitation to our present mental and physical nature was an error of the darkness, then we are liberated from the law of the lower Prakriti, the law of the mind and body, then we attain to the supreme nature of the spirit. That splendid and lofty change is the last, the divine and infinite becoming, the putting off of mortal nature, the putting on of an immortal existence." CWSA-19/Essays on the Gita/p-420, "But to arrive here at this greater spiritual immortality the embodied soul must cease to live according to the law of the lower nature ; it must put on the law of the Divine’s supreme way of existence which is in fact the real law of its own eternal essence. In the spiritual evolution of its becoming, no less than in its secret original being, it must grow into the likeness of the Divine." 422-423 "To see that the modes of Nature are the whole agency and cause of our works and to know and turn to that which is supreme above the gunas , is the way to rise above the lower nature . Only so can we attain to the movement and status of the Divine, madbhava , by which free from subjection to birth and death and their concomitants, decay, old age and suffering, the liberated soul shall enjoy in the end immortality and all that is eternal." CWSA-19/Essays on the Gita/p-432, "The world for the Gita is real, a creation of the Lord, a power of the Eternal, a manifestation from the Parabrahman, and even this lower nature of the triple Maya is a derivation from the supreme divine Nature." CWSA-19/Essays on the Gita/p-440, " It is by knowing him at once in the Akshara and the Kshara , it is by knowing him as the Unborn who partially manifests himself in all birth and even himself descends as the constant Avatar, it is by knowing him in his entirety, samagram mam , that the soul is easily released from the appearances of the lower Nature and returns by a vast sudden growth and broad immeasurable ascension into the divine being and supreme Nature." CWSA-19/Essays on the Gita/p-441, "To ascend into the divine nature, we have been told, one must first fix oneself in a perfect spiritual equality and rise above the lower nature of the three gunas . Thus transcending the lower Prakriti we fix ourselves in the impersonality, the imperturbable superiority to all action, the purity from all definition and limitation by quality which is one side of the manifested nature of the Purushottama , his manifestation as the eternity and unity of the self, the Akshara ." CWSA-19/Essays on the Gita/p-442 Sattwa: "The Gita applies this generalised analysis of the universal Energy to the psychological nature of man in relation to his bondage to Prakriti and the realisation of spiritual freedom. Sattwa , it tells us, is by the purity of its quality a cause of light and illumination and by virtue of that purity it produces no disease or morbidity or suffering in the nature. When into all the doors in the body there comes a flooding of light, as if the doors and windows of a closed house were opened to sunshine, a light of understanding, perception and knowledge, when the intelligence is alert and illumined, the senses quickened, the whole mentality satisfied and full of brightness and the nervous being calmed and filled with an illumined ease and clarity, prasada , one should understand that there has been a great increase and uprising of the sattwic guna in the nature. For knowledge and a harmonious ease and pleasure and happiness are the characteristic results of sattwa . The pleasure that is sattwic is not only that contentment which an inner clarity of satisfied will and intelligence brings with it, but all delight and content produced by the soul’s possession of itself in light or by an accord or an adequate and truthful adjustment between the regarding soul and the surrounding Nature and her offered objects of desire and perception." CWSA-19/Essays on the Gita/p-428-429 Rajas: " Rajas , again, the Gita tells us, has for its essence attraction of liking and longing. Rajas is a child of the attachment of the soul to the desire of objects ; it is born from the nature’s thirst for an unpossessed satisfaction. It is therefore full of unrest and fever and lust and greed and excitement, a thing of seeking impulsions, and all this mounts in us when the middle guna increases. It is the force of desire which motives all ordinary personal initiative of action and all that movement of stir and seeking and propulsion in our nature which is the impetus towards action and works, pravritti. Rajas , then, is evidently the kinetic force in the modes of Nature. Its fruit is the lust of action, but also grief, pain, all kinds of suffering; for it has no right possession of its object — desire in fact implies non-possession — and even its pleasure of acquired possession is troubled and unstable because it has not clear knowledge and does not know how to possess nor can it find the secret of accord and right enjoyment. All the ignorant and passionate seeking of life belongs to the rajasic mode of Nature." CWSA-19/Essays on the Gita/p-429 Tamas: "Tamas , finally, is born of inertia and ignorance and its fruit too is inertia and ignorance. It is the darkness of tamas which obscures knowledge and causes all confusion and delusion. Therefore it is the opposite of sattwa , for the essence of sattwa is enlightenment, prakasa, and the essence of tamas is absence of light, nescience, aprakasa . But tamas brings incapacity and negligence of action as well as the incapacity and negligence of error, inattention and misunderstanding or non-understanding; indolence, languor and sleep belong to this guna . Therefore it is the opposite too of rajas ; for the essence of rajas is movement and impulsion and kinesis, pravritti , but the essence of tamas is inertia, apravrtti. Tamas is inertia of nescience and inertia of inaction, a double negative." CWSA-19/Essays on the Gita/p-429-430 Above the three Gunas : "But what, asks Arjuna , are the signs of such a man, what his action and how is he said even in action to be above the three gunas? The sign, says Krishna , is that equality of which I have so constantly spoken; the sign is that inwardly he regards happiness and suffering alike, gold and mud and stone as of equal value and that to him the pleasant and the unpleasant, praise and blame, honour and insult, the faction of his friends and the faction of his enemies are equal things. He is steadfast in a wise imperturbable and immutable inner calm and quietude. He initiates no action, but leaves all works to be done by the gunas of Nature. Sattwa, rajas or tamas may rise or cease in his outer mentality and his physical movements with their results of enlightenment, of impulsion to works or of inaction and the clouding over of the mental and nervous being, but he does not rejoice when this comes or that ceases, nor on the other hand does he abhor or shrink from the operation or the cessation of these things. He has seated himself in the conscious light of another principle than the nature of the gunas and that greater consciousness remains steadfast in him, above these powers and unshaken by their motions like the sun above clouds to one who has risen into a higher atmosphere. He from that height sees that it is the gunas that are in process of action and that their storm and calm are not himself but only a movement of Prakriti; his self is immovable above and his spirit does not participate in that shifting mutability of things unstable. This is the impersonality of the Brahmic status; for that higher principle, that greater wide high-seated consciousness, kutastha , is the immutable Brahman ." CWSA-19/Essays on the Gita/p-432-433, "A radically different movement has to draw us back from the gunas and lift us above them. The error that accepts the action of the modes of Nature must cease; for as long as it is accepted, the soul is involved in their operations and subjected to their law. Sattwa must be transcended as well as rajas and tamas; the golden chain must be broken no less than the leaden fetters and the bond-ornaments of a mixed alloy . The Gita prescribes to this end a new method of self-discipline. It is to stand back in oneself from the action of the modes and observe this unsteady flux as the Witness seated above the surge of the forces of Nature. He is one who watches but is impartial and indifferent, aloof from them on their own level and in his native posture high above them. As they rise and fall in their waves, the Witness looks, observes, but neither accepts nor for the moment interferes with their course. First there must be the freedom of the impersonal Witness; afterwards there can be the control of the Master, the Ishwara ." CWSA-23/The Synthesis of Yoga/p-238, The Synthesis of Yoga book proposes another method in addition to the Gita’s method by which one can go beyond three gunas . “There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it (physical mind) whether (1) by detaching it and then reducing it to stillness or (2) by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element.’ CWSA/23/The Synthesis of Yoga-314, “Tamas in the spiritual being becomes a divine calm, which is not an inertia and incapacity of action, but a perfect power, sakti, holding in itself all its capacity and capable of controlling and subjecting to the law of calm even the most stupendous and enormous activity: rajas becomes a self-effecting initiating sheer Will of the spirit, which is not desire, endeavour, striving passion, but the same perfect power of being, sakti , capable of an infinite, imperturbable and blissful action. Sattwa becomes not the modified mental light, prakasa , but the self-existent light of the divine being, jyotih , which is the soul of the perfect power of being and illumines in their unity the divine quietude and the divine will of action.” CWSA-24/The Synthesis of Yoga/p-689, “This process (of Spiritual transformation) may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance.” CWSA-22/The Life Divine/p-941, Sattwa , the Mediator: "We see then that action is possible without the subjection of the soul to the normal degraded functioning of the modes of Nature. That functioning depends on the mental, vital and physical limitation into which we are cast; it is a deformation, an incapacity, a wrong or depressed value imposed on us by the mind and life in matter. When we grow into the spirit, this dharma or inferior law of Nature is replaced by the immortal dharma of the spirit; there is the experience of a free immortal action, a divine illimitable knowledge, a transcendent power, an unfathomable repose. But still there remains the question of the transition; for there must be a transition, a proceeding by steps, since nothing in God’s workings in this world is done by an abrupt action without procedure or basis. We have the thing we seek in us, but we have in practice to evolve it out of the inferior forms of our nature.4 Therefore in the action of the modes itself there must be some means, some leverage, some point d’appui, by which we can effect this transformation. The Gita finds it in the full development of the sattwic guna till that in its potent expansion reaches a point at which it can go beyond itself and disappear into its source. The reason is evident, because sattwa is a power of light and happiness, a force that makes for calm and knowledge, and at its highest point it can arrive at a certain reflection, almost a mental identity with the spiritual light and bliss from which it derives. The other two gunas cannot get this transformation, rajas into the divine kinetic will or tamas into the divine repose and calm, without the intervention of the sattwic power in Nature. The principle of inertia will always remain an inert inaction of power or an incapacity of knowledge until its ignorance disappears in illumination and its torpid incapacity is lost in the light and force of the omnipotent divine will of repose. Then only can we have the supreme calm. Therefore tamas must be dominated by sattwa . The principle of rajas for the same reason must remain always a restless, troubled, feverish or unhappy working because it has not right knowledge; its native movement is a wrong and perverse action, perverse through ignorance. Our will must purify itself by knowledge; it must get more and more to a right and luminously informed action before it can be converted into the divine kinetic will. That again means the necessity of the intervention of sattwa . The sattwic quality is a first mediator between the higher and the lower nature. It must indeed at a certain point transform or escape from itself and break up and dissolve into its source; its conditioned derivative seeking light and carefully constructed action must change into the free direct dynamics and spontaneous light of the spirit. But meanwhile a high increase of sattwic power delivers us largely from the tamasic and the rajasic disqualification; and its own disqualification, once we are not pulled too much downward by rajas and tamas , can be surmounted with a greater ease. To develop sattwa till it becomes full of spiritual light and calm and happiness is the first condition of this preparatory discipline of the nature." CWSA-19/Essays on the Gita/p-467-469, " Buddhi is really an intermediary between a much higher Truth-mind not now in our active possession, which is the direct instrument of Spirit, and the physical life of the human mind evolved in body. Its powers of intelligence and will are drawn from this greater direct Truth-mind or supermind. Buddhi centres its mental action round the ego-idea, the idea that I am this mind, life and body or am a mental being determined by their action. It serves this ego-idea whether limited by what we call egoism or extended by sympathy with the life around us. An ego-sense is created which reposes on the separative action of the body, of the individualised life, of the mind-responses, and the ego-idea in the buddhi centralises the whole action of this ego’s thought, character, personality. The lower understanding and the intermediary reason are instruments of its desire of experience and self-enlargement. But when the highest reason and will develop, we can turn towards that which these outward things mean to the higher spiritual consciousness. The “I” can then be seen as a mental reflection of the Self, the Spirit, the Divine, the one existence transcendent, universal, individual in its multiplicity; the consciousness in which these things meet, become aspects of one being and assume their right relations, can then be unveiled out of all these physical and mental coverings. When the transition to supermind takes place, the powers of the Buddhi do not perish, but have all to be converted to their supramental values. But the consideration of the supermind and the conversion of the buddhi belongs to the question of the higher siddhi or divine perfection. At present we have to consider the purification of the normal being of man, preparatory to any such conversion, which leads to the liberation from the bonds of our lower nature." CWSA-24/The Synthesis of Yoga/p-652-653, Bhakti , a passage to Purushottama Consciousness: " But still there is evidently here a double status , there is a scission of the being between two opposites; (1) a liberated spirit in the immutable Self or (2) Brahman watches the action of an unliberated mutable Nature, — (1) Akshara and (2) Kshara. Is there no greater status, no principle of more absolute perfection, or is this division the highest consciousness possible in the body, and is the end of Yoga to drop the mutable nature and the gunas born of the embodiment in Nature and disappear into the impersonality and everlasting peace of the Brahman ? Is that laya or dissolution of the individual Purusha the greatest liberation? There is, it would seem, something else; for the Gita says at the close, always returning to this one final note, “He also who loves and strives after Me with an undeviating love and adoration, passes beyond the three gunas and he too is prepared for becoming the Brahman .” (The Gita-14.26) This “I” is the Purushottama who is the foundation of the silent Brahman and of immortality and imperishable spiritual existence and of the eternal dharma and of an utter bliss of happiness. There is a status then which is greater than the peace of the Akshara as it watches unmoved the strife of the gunas . There is a highest spiritual experience and foundation above the immutability of the Brahman , there is an eternal dharma greater than the rajasic impulsion to works, pravritti , there is an absolute delight which is untouched by rajasic suffering and beyond the sattwic happiness, and these things are found and possessed by dwelling in the being and power of the Purushottama . But since it is acquired by bhakti, its status must be that divine delight, Ananda , in which is experienced (1) the union of utter love (niratisayapremaspadatvam anandatattvam ) and (2) possessing oneness, the crown of bhakti . And (3) to rise into that Ananda , into that imperishable oneness must be the completion of spiritual perfection and the fulfilment of the eternal immortalising dharma ." CWSA-19/Essays on the Gita/p-433-434 Supramental Action on Three Gunas : "And so too beyond the inferior light and happiness of that purest quality of Nature, Sattwa, the power that makes for assimilation and equivalence, right knowledge and right dealing, fine harmony, firm balance, right law of action, right possession and brings so full a satisfaction to the mind, beyond this highest thing in the normal nature, admirable in itself so far as it goes and while it can be maintained, but precarious, secured by limitation, dependent on rule and condition, there is at its high and distant source a greater light and bliss free in the free spirit. That is not limited nor dependent on limitation or rule or condition but self-existent and unalterable, not the result of this or that harmony amid the discords of our nature but the fount of harmony and able to create whatever harmony it will. That is a luminous spiritual and in its native action a direct supramental force of knowledge , jyotih , not our modified and derivative mental light, prakasa . That is the light and bliss of widest self-existence, spontaneous self-knowledge, intimate universal identity, deepest self-interchange, not of acquisition, assimilation, adjustment and laboured equivalence. That light is full of a luminous spiritual will and there is no gulf or disparateness between its knowledge and its action. That delight is not our paler mental happiness, sukham , but a profound concentrated intense self-existent bliss extended to all that our being does, envisages, creates, a fixed divine rapture, Ananda . The liberated soul participates more and more profoundly in this light and bliss and grows the more perfectly into it, the more integrally it unites itself with the Divine. And while among the gunas of the lower Nature there is a necessary disequilibrium, a shifting inconstancy of measures and a perpetual struggle for domination, the greater light and bliss, calm, will of kinesis of the Spirit do not exclude each other , are not at war, are not even merely in equilibrium, but each an aspect of the two others and in their fullness all are inseparable and one . Our mind when it approaches the Divine may seem to enter into one to the exclusion of another, may appear for instance to achieve calm to the exclusion of kinesis of action, but that is because we approach him first through the selecting spirit in the mind. Afterwards when we are able to rise above even the spiritual mind, we can see that each divine power contains all the rest and can get rid of this initial error ." CWSA-19/Essays on the Gita/p- 466-467 14/ Chapter 14. The Three Gunas Intermediate Self-forgetful Knowledge beyond the three Gunas : "The movement of the Ignorance is egoistic at its core and nothing is more difficult for us than to get rid of egoism while yet we admit personality and adhere to action in the half-light and half-force of our unfinished nature. It is easier to starve the ego by renouncing the impulse to act or to kill it by cutting away from us all movement of personality. It is easier to exalt it into self-forgetfulness immersed in a trance of peace or an ecstasy of divine Love. But our more difficult problem is to liberate the true Person and attain to a divine manhood which shall be the pure vessel of a divine force and the perfect instrument of a divine action. Step after step has to be firmly taken; difficulty after difficulty has to be entirely experienced and entirely mastered. Only the Divine Wisdom and Power can do this for us and it will do all if we yield to it in an entire faith and follow and assent to its workings with a constant courage and patience." CWSA-23/The Synthesis of Yoga/p-247, "Matter or body itself is a limiting form of substance of spirit in which life and mind and spirit are involved, self-hidden, self-forgetful by absorption in their own externalising action, but bound to emerge from it by a self-compelling evolution. But matter too is capable of refining to subtler forms of substance in which it becomes more apparently a formal density of life, of mind, of spirit. Man himself has, besides this gross material body, an encasing vital sheath, a mental body, a body of bliss and gnosis. But all matter, all body contains within it the secret powers of these higher principles; matter is a formation of life that has no real existence apart from the informing universal spirit which gives it its energy and substance." CWSA-24/The Synthesis of Yoga/p-626-627, "But in the ascent of the human consciousness through the uplifting and transmuting evolutionary — that is to say, (1) self-unveiling, (2) self-developing, (3) progressively self-perfecting — process of Yoga, we have to take account of three successive conditions all of which have to be overpassed before we are able to move on (4 ) the highest levels. The first condition of our consciousness, that in which we now move, is this mind of ignorance that has arisen out of the inconscience and nescience of material Nature, — ignorant but capable of seeking for knowledge and finding it at least in a series of mental representations which may be made clues to the true truth and, more and more refined and illuminated and rendered transparent by the influence, the infiltration and the descent of the light from above, prepare the intelligence for opening to the capacity of true knowledge. All truth is to this mind a thing it originally had not and has had to acquire or has still to acquire, a thing external to it and to be gathered by experience or by following certain ascertained methods and rules of enquiry, calculation, application of discovered law, interpretation of signs and indices. Its very knowledge implies an antecedent nescience; it is the instrument of Avidya." CWSA-24/The Synthesis of Yoga/p-887, " The second condition of consciousness is potential only to the human being and gained by an inner enlightening and transformation of the mind of ignorance; it is that in which the mind seeks for its source of knowledge rather within than without and becomes to its own feeling and self-experience, by whatever means, a mind, not of original ignorance, but of self-forgetful knowledge. This mind is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, — each thing in its own place, degree, manner and measure. This is its attitude to knowledge even when the occasion of knowing is some external experience, sign or indication, because that is to it only the occasion and its reliance for the truth of the knowledge is not on the external indication or evidence but on the inner confirming witness. The true mind is the universal within us and the individual is only a projection on the surface, and therefore this second state of consciousness we have either when the individual mind goes more and more inward and is always consciously or subconsciously near and sensitive to the touches of the universal mentality in which all is contained, received, capable of being made manifest, or, still more powerfully, when we live in the consciousness of universal mind with the personal mentality only as a projection, a marking board or a communicating switch on the surface." CWSA-24/The Synthesis of Yoga/p-887-888, " The third state of consciousness is that of the mind of knowledge in which all things and all truths are perceived and experienced as already present and known and immediately available by merely turning the inner light upon it, as when one turns the eye upon things in a room already known and familiar, — though not always present to the vision because that is not attentive, — and notes them as objects of a pre-existent knowledge. The difference from the second self-forgetful state of consciousness is that there is here no effort or seeking needed but simply a turning or opening of the inner light on whatever field of knowledge, and therefore it is not a recalling of things forgotten and self-hidden from the mind, but a luminous presentation of things already present, ready and available. This last condition (the fourth state of Consciousness) is only possible by a partial supramentalising of the intuitive mentality and its full openness to any and every communication from the supramental ranges. This mind of knowledge is in its essentiality a power of potential omnipotence, but in its actual working on the level of mind it is limited in its range and province. The character of limitation applies to the supermind itself when it descends into the mental level and works in the lesser substance of mentality, though in its own manner and body of power and light, and it persists even in the action of the supramental reason. It is only the higher supramental Shakti acting on its own ranges whose will and knowledge work always in a boundless light or with a free capacity of illimitable extension of knowledge subject only to such limitations as are self-imposed for its own purposes and at its own will by the spirit." CWSA-24/The Synthesis of Yoga/p- 888-889, "The coming of the intimations of the subliminal self to the surface and the activity of the psychical consciousness tend to turn the mind of ignorance, with which we begin, increasingly though not perfectly into a mind of self-forgetful knowledge constantly illuminated with intimations and upsurgings from the inner being, antaratman , rays from the still concealed awareness of its whole self and infinite contents and from the awareness — representing itself here as a sort of memory, a recalling or a bringing out — of an inherent and permanent but hidden knowledge of past, present and future that is always carried within itself by the eternal spirit. But embodied as we are and founded on the physical consciousness, the mind of ignorance still persists as a conditioning environment, an intervening power and limiting habitual force obstructing and mixing with the new formation or, even in moments of large illumination, at once a boundary wall and a strong substratum, and it imposes its incapacities and errors. And to remedy this persistence the first necessity would seem to be the development of the power of a luminous intuitive intelligence seeing the truth of time and its happenings as well as all other truth by intuitive thought and sense and vision and detecting and extruding by its native light of discernment the intrusions of misprision and error... All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience. This all includes all that was, is or will be in time and this omniscience is not limited, impeded or baffled by our mental division of the three times (present, past and future) and the idea and experience of a dead and no longer existent and ill-remembered or forgotten past and a not yet existent and therefore unknowable future which is so imperative for the mind in the ignorance. Accordingly the growth of the intuitive mind can bring with it the capacity of a time knowledge which comes to it not from outside indices, but from within the universal soul of things, its eternal memory of the past, its unlimited holding of things present and its prevision or, as it has been paradoxically but suggestively called, its memory of the future. But this capacity works at first sporadically and uncertainly and not in an organised manner. As the force of intuitive knowledge grows, it becomes more possible to command the use of the capacity and to regularise to a certain degree its functioning and various movements. An acquired power can be established of commanding the materials and the main or the detailed knowledge of things in the triple time, but this usually forms itself as a special or abnormal power and the normal action of the mentality or a large part of it remains still that of the mind of ignorance. This is obviously an imperfection and limitation and it is only when the power takes its place as a normal and natural action of the wholly intuitivised mind that there can be said to be a perfection of the capacity of the triple time knowledge so far as that is possible in the mental being." CWSA-24/The Synthesis of Yoga/p-896-897, "At the same time it will be found that it (Intuitive mind) is still a limited instrument. In the first place it (Intuitive mind) will represent a superior knowledge working in the stuff of mind, cast into mental forms and still subject to mental conditions and limitations. It will always lean chiefly on the succession of present moments as a foundation for its steps and successions of knowledge, however far it may range backward or forward, — it will move in the stream of Time even in its higher revelatory action and not see the movement from above or in the stabilities of eternal time with their large ranges of vision, and therefore it will always be bound to a secondary and limited action and to a certain dilution, qualification and relativity in its activities. Moreover, its knowing will be not a possession in itself but a reception of knowledge. It will at most create in place of the mind of ignorance a mind of self-forgetful knowledge constantly reminded and illumined from a latent self- awareness and all-awareness. The range, the extent, the normal lines of action of the knowledge will vary according to the development, but it can never be free from very strong limitations. And this limitation will give a tendency to the still environing or subconsciously subsisting mind of ignorance to reassert itself, to rush in or up, acting where the intuitive knowledge refuses or is unable to act and bringing in with it again its confusion and mixture and error. The only security will be a refusal to attempt to know or at least a suspension of the effort of knowledge until or unless the higher light descends and extends its action. This self-restraint is difficult to mind and, too contentedly exercised, may limit the growth of the seeker. If on the other hand the mind of ignorance is allowed again to emerge and seek in its own stumbling imperfect force, there may be a constant oscillation between the two states or a mixed action of the two powers in place of a definite though relative perfection...The issue out of this dilemma is to a greater perfection towards which the formation of the intuitive, inspired and revelatory mind is only a preparatory stage, and that (greater perfection of intuitive mind) comes by a constant instreaming and descent of more and more of the supramental light and energy into the whole mental being and a constant raising of the intuition and its powers towards their source in the open glories of the supramental nature. There is then a double action of the intuitive mind aware of, (1) open to and referring its knowledge constantly to the light above it for support and confirmation and (2) of that light itself creating a highest mind of knowledge, — really the supramental action itself in a more and more transformed stuff of mind and a less and less insistent subjection to mental conditions. There is thus formed a lesser supramental action, a mind of knowledge tending always to change into the true supermind of knowledge. (1) The mind of ignorance is more and more definitely excluded, its place taken by the (2) mind of self-forgetful knowledge illumined by the intuition, and the intuition itself more perfectly organised becomes capable of answering to a larger and larger call upon it. The increasing (3) mind of knowledge acts as an intermediary power and, as it forms itself, it works upon the other, transforms or replaces it and compels the farther change which effects the transition from (4) mind to supermind. It is here that a change begins to take place in the time consciousness and time knowledge which finds its base and complete reality and significance only on the supramental levels. It is therefore in relation to the truth of supermind that its workings can be more effectively elucidated: for (3) the mind of knowledge is only a projection and a last step in the ascent towards (4) the supramental nature." CWSA-24/The Synthesis of Yoga/p-903-904, 15/ Chapter 15. The Supreme Divine Summary or A Brief Restatement: First, by the practice of Self-control, a Sadhak's Psychic Being and Spiritual Being open. A traditional Sadhak utilises the opening of these Selves for the discovery of Purushottama Consciousness and "with their experiences and consequences can lead away from life or to a Nirvana." ( CWSA-22/The Life Divine/p-943) An integral Sadhak utilises the opening of these two Selves, "solely as steps in a transformation of the nature" (CWSA-22/The Life Divine/p-943) and after long movement of Consciousness, he discovers the Supramental being, and utilises the same for the transformation of the Subconscient and Inconscient Sheaths. "First there comes a description of cosmic existence in the Vedantic image of the aswattha tree. This tree of cosmic existence has no beginning and no end, nanto na cadih ( The Gita-15.3), in space or in time; for it is eternal and imperishable, avyaya . The real form of it cannot be perceived by us in this material world of man’s embodiment, nor has it any apparent lasting foundation here; it is an infinite movement and its foundation is above in the supreme of the Infinite. Its principle is the ancient sempiternal urge to action, pravritti, which for ever proceeds without beginning or end from the original Soul of all existence, adyam purusam yatah pravrittih prasruta puranı. Therefore its original source is above, beyond Time in the Eternal, but its branches stretch down below and it extends and plunges its other roots, well-fixed and clinging roots of attachment and desire with their consequences of more and more desire and an endlessly developing action, plunges them downward here into the world of men. The hymns of the Veda are compared to its leaves and the man who knows this tree of the cosmos is the Veda -knower. And here we see the sense of that rather disparaging view of the Veda or at least of the Vedavada, which we had to notice at the beginning. For the knowledge the Veda gives us is a knowledge of the gods, of the principles and powers of the cosmos, and its fruits are the fruits of a sacrifice which is offered with desire, fruits of enjoyment and lordship in the nature of the three worlds, in earth and heaven and the world between earth and heaven. The branches of this cosmic tree extend both below and above, below in the material, above in the supraphysical planes; they grow by the gunas of Nature, for the triple guna is all the subject of the Vedas, traigunya-visaya vedah. The Vedic rhythms, chandamsi, are the leaves and the sensible objects of desire supremely gained by a right doing of sacrifice are the constant budding of the foliage. Man, therefore, so long as he enjoys the play of the gunas and is attached to desire, is held in the coils of Pravritti, in the movement of birth and action, turns about constantly between the earth and the middle planes and the heavens and is unable to get back to his supreme spiritual infinitudes. This was perceived by the sages. To achieve liberation they followed the path of Nivritti or cessation from the original urge to action , and the consummation of this way is the cessation of birth itself and a transcendent status in the highest supracosmic reach of the Eternal. But for this purpose it is necessary to cut these long-fixed roots of desire by the strong sword of detachment and then to seek for that highest goal whence, once having reached it, there is no compulsion of return to mortal life. To be free from the bewilderment of this lower Maya , without egoism, the great fault of attachment conquered, all desires stilled, the duality of joy and grief cast away, always to be fixed in wide equality, always to be firm in a pure spiritual consciousness, these are the steps of the way to that supreme Infinite. There we find the timeless being which is not illumined by sun or moon or fire, but is itself the light of the presence of the eternal Purusha. I turn away, says the Vedantic verse, to seek that original Soul alone and to reach him in the great passage. That is the highest status of the Purushottama , his supracosmic existence." CWSA-19/Essays on the Gita/p-443-444 The Vision of the Million-bodied Lord: "But it would seem that this can be attained very well, best even, pre-eminently, directly, by the quiescence of Sannyasa . Its appointed path would seem to be the way of the Akshara , a complete renunciation of works and life, an ascetic seclusion, an ascetic inaction. Where is the room here, or at least where is the call, the necessity, for the command to action, and what has all this to do with the maintenance of the cosmic existence, lokasangraha, the slaughter of Kurukshetra, the ways of the Spirit in Time, the vision of the million-bodied Lord and his high- voiced bidding, “Arise, slay the foe, enjoy a wealthy kingdom”? (The Gita-11.33) And what then is this soul in Nature? This spirit too, this Kshara, this enjoyer of our mutable existence, is the Purushottama ; (Supramentalised Psychic being) it is he in his eternal multiplicity, that is the Gita’s answer. “It is an eternal portion of me that becomes the Jiva in a world of Jivas .” (The Gita-15.7) This is an epithet, a statement of immense bearing and consequence. For it means that each soul, each being in its spiritual reality is the very Divine, however partial its actual manifestation of him in Nature. And it means too, if words have any sense, that each manifesting spirit, each of the many, is an eternal individual, an eternal unborn and undying power of the one Existence. We call this manifesting spirit the Jiva , because it appears here as if a living creature in a world of living creatures, and we speak of this spirit in man as the human soul and think of it in the terms of humanity only. But in truth it is something greater than its present appearance and not bound to its humanity: it was a lesser manifestation than the human in its past, it can become something much greater than mental man in its future. And when this soul rises above all ignorant limitation, then it puts on its divine nature of which its humanity is only a temporary veil, a thing of partial and incomplete significance. The individual spirit exists and ever existed beyond in the Eternal, for it is itself everlasting, sanatana . It is evidently this idea of the eternal individual which leads the Gita to avoid any expression at all suggestive of a complete dissolution, laya , and to speak rather of the highest state of the soul as a dwelling in the Purushottama, nivasisyasi mayyeva . (The Gita-12.08) If when speaking of the one Self of all it seems to use the language of Adwaita , yet this enduring truth of the eternal individual, mamamsah sanatanah , (The Gita-15.7) adds something which brings in a qualification and appears almost to accept the seeing of the Visishtadwaita , — though we must not therefore leap at once to the conclusion that that alone is the Gita’s philosophy or that its doctrine is identical with the later doctrine of Ramanuja . Still this much is clear that there is an eternal, a real and not only an illusive principle of multiplicity in the spiritual being of the one divine Existence." CWSA-19/Essays on the Gita/p-444-446, "The mind of knowledge and the will of action are not all; there is within you a heart whose demand is for delight. Here too in the heart’s power and illumination, in its demand for delight, for the soul’s satisfaction your nature must be turned, transformed and lifted to one conscious ecstasy with the Divine. The knowledge of the impersonal self brings its own Ananda ; there is a joy of impersonality, a singleness of joy of the pure spirit. But an integral knowledge brings a greater triple delight. (1) It opens the gates of the Transcendent’s bliss; (2) it releases into the limitless delight of a universal impersonality; (3) it discovers the rapture of all this multitudinous manifestation: for there is a joy of the Eternal in Nature (Eternal in Nature is the Psychic Being) . This Ananda in the Jiva, a portion here of the Divine, takes the form of an ecstasy founded in the Godhead who is his source, in his supreme self, in the Master of his existence. An entire God-love and adoration extends to a love of the world and all its forms and powers and creatures; in all the Divine is seen, is found, is adored, is served or is felt in oneness. Add to knowledge and works this crown of the eternal triune delight; admit this love, learn this worship; make it one spirit with works and knowledge. That is the apex of the perfect perfection. " CWSA-19/Essays on the Gita/p-588-589, "As with individual, so with universal Love; all that widening of the self through sympathy, goodwill, universal benevolence and beneficence, love of mankind, love of creatures, the attraction of all the myriad forms and presences that surround us, by which mentally and emotionally man escapes from the first limits of his ego, has to be taken up into a unifying divine love for the universal Divine. Adoration fulfilled in love, love in Ananda, the surpassing love, the self-wrapped ecstasy of transcendent delight in the Transcendent which awaits us at the end of the path of Devotion, — has for its wider result a universal love for all beings, the Ananda of all that is; we perceive behind every veil the Divine, spiritually embrace in all forms the All-Beautiful. A universal delight in his endless manifestation flows through us, taking in its surge every form and movement, but not bound or stationary in any and always reaching out to a greater and more perfect expression. This universal love is liberative and dynamic for transformation; for the discord of forms and appearances ceases to affect the heart that has felt the one Truth behind them all and understood their perfect significance. The impartial equality of soul of the selfless worker and knower is transformed by the magic touch of divine Love into an all-embracing ecstasy and million-bodied beatitude. All things become bodies and all movements the playings of the divine Beloved in his infinite house of pleasure. Even pain is changed and in their reaction and even in their essence things painful alter ; the forms of pain fall away, there are created in their place the forms of Ananda ." CWSA-23/The Synthesis of Yoga/p-160-161, Kshara Purusha: "There is a spirit here at work in the world that is one in innumerable appearances. It is the developer of birth and action, the moving power of life, the inhabiting and associating consciousness in the myriad mutabilities of Nature; it is the constituting reality of all this stir in Time and Space; it is itself Time and Space and Circumstance. It is this multitude of souls in the worlds; it is the gods and men and creatures and things and forces and qualities and quantities and powers and presences. It is Nature, which is power of the Spirit, and objects, which are its phenomena of name and idea and form, and existences, who are portions and births and becomings of this single self-existent spiritual entity, the One, the Eternal. But what we see obviously at work before us is not this Eternal and his conscious Shakti, but a Nature which in the blind stress of her operations is ignorant of the spirit within her action. Her work is a confused, ignorant and limiting play of certain fundamental modes, qualities, principles of force in mechanical operation and the fixity or the flux of their consequences. And whatever soul comes to the surface in her action, is itself in appearance ignorant, suffering, bound to the incomplete and unsatisfying play of this inferior Nature. The inherent Power in her is yet other than what it thus seems to be; for, hidden in its truth, manifest in its appearances, it is the Kshara , the universal Soul, the spirit in the mutability of cosmic phenomenon and becoming, one with the Immutable and the Supreme . We have to arrive at the hidden truth behind its manifest appearances; we have to discover the Spirit behind these veils and to see all as the One, vasudevah sarvam iti , individual, universal, transcendent. But this is a thing impossible to achieve with any completeness of inner reality, so long as we live concentrated in the inferior Nature. For in this lesser movement Nature is an ignorance, a Maya; she shelters the Divine within its folds and conceals him from herself and her creatures. The Godhead is hidden by the Maya of his own all-creating Yoga, the Eternal figured in transience, Being absorbed and covered up by its own manifesting phenomena. In the Kshara taken alone as a thing in itself, the mutable universal apart from the undivided Immutable and the Transcendent, there is no completeness of knowledge, no completeness of our being and therefore no liberation ." CWSA-19/Essays on the Gita/p-435-436, "There is however no invariable rule as to the order of the opening. By concentration on the heart centre that can open first liberating the psychic action, which is veiled by the emotional, into free play. In many there is first some opening of the vital centre and for a long time there is an abundant but unpurified play of experiences on the vital plane. In the Tantric discipline there is a process of opening all the centres from the Muladhara upward. In our Yoga (Integral Yoga) very often the Power descends from above and opens the Ajnachakra first, then the others in order. But it is perhaps the safest to open by concentration the heart-lotus first so as to have the psychic influence from the beginning. .. The psychic cannot lose its consciousness in the enjoyment of experiences; when it is in free action, it has the unfailing discrimination of which you speak. It has besides no push to outward enjoyment, though it has Ananda . It is the vital that is carried away by enjoyment and carries away with it the mind and other lower parts — and it can also cover up the psychic; but then what happens is not that the psychic loses its own” CWSA-30/Letters on Yoga-III/350-351, “If desire is rejected and no longer governs the thought, feeling or action and there is the steady aspiration of an entirely sincere self-giving, the psychic usually after a time opens of itself. ” CWSA-30/Letters on Yoga-III/p-349, “Then only can the psychic being fully open when the sadhaka has got rid of the mixture of vital motives with his sadhana and is capable of a simple and sincere self-offering to the Mother . If there is any kind of egoistic turn or insincerity of motive, if the Yoga is done under a pressure of vital demands, or partly or wholly to satisfy some spiritual or other ambition, pride, vanity or seeking after power, position or influence over others or with any push towards satisfying any vital desire with the help of the Yogic force, then the psychic cannot open, or opens only partially or only at times and shuts again because it is veiled by the vital activities; the psychic fire fails in the strangling vital smoke. Also, if the mind takes the leading part in the Yoga and puts the inner soul into the background, or, if the bhakti or other movements of the sadhana take more of a vital than of a psychic form, there is the same inability. Purity, simple sincerity and the capacity of an unegoistic unmixed self-offering without pretension or demand are the conditions of an entire opening of the psychic being. ” CWSA-30/Letters on Yoga-III/p-349 Akshara Purusha: "But then there is another spirit of whom we become aware and who is none of these things, but self and self only. This Spirit is eternal, always the same, never changed or affected by manifestation, the one, the stable, a self-existence undivided and not even seemingly divided by the division of things and powers in Nature, inactive in her action, immobile in her motion. It is the Self of all and yet unmoved, indifferent, intangible, as if all these things which depend upon it were not-self, not its own results and powers and consequences, but a drama of action developed before the eye of an unmoved unparticipating spectator. For the mind that stages and shares in the drama is other than the Self which indifferently contains the action. This spirit is timeless, though we see it in Time; it is unextended in space, though we see it as if pervading space. We become aware of it in proportion as we draw back from out inward, or look behind the action and motion for something that is eternal and stable, or get away from time and its creation to the uncreated, away from phenomenon to being, from the personal to impersonality, from becoming to unalterable self-existence. This is the Akshara , the immutable in the mutable, the immobile in the mobile, the imperishable in things perishable. Or rather, since there is only an appearance of pervasion, it is the immutable, immobile and imperishable in which proceeds all the mobility of mutable and perishable things." CWSA-19/Essays on the Gita/p-436-437 Reconciliation of Kshara and Akshara Purusha : "There are two Purushas (Spiritual and Psychic beings) in this world, the immutable (and impersonal) and the mutable (and personal); the mutable is all these existences, the Kutastha (the high-seated consciousness of the Brahmic status) is called the immutable. But other than these two is that highest spirit called the supreme Self, who enters the three worlds and upbears them, the imperishable Lord. Since I am beyond the mutable and am greater and higher even than the immutable, in the world and the Veda I am proclaimed as the Purushottama (the supreme Self). He who undeluded thus has knowledge of Me as the Purushottama , adores Me (has bhakti for Me) with all-knowledge and in every way of his natural being." The Gita-15.16 to 19, "The Kshara spirit visible to us as all natural existence and the totality of all existences moves and acts pervadingly in the immobile and eternal Akshara . This mobile Power of Self acts in that fundamental stability of Self, as the second principle of material Nature, Vayu, with its contactual force of aggregation and separation, attraction and repulsion, supporting the formative force of the fiery (radiant, gaseous and electric) and other elemental movements, ranges pervadingly in the subtly massive stability of ether. This Akshara is the self higher than the buddhi it exceeds even that highest subjective principle of Nature in our being, the liberating intelligence, through which man returning beyond his restless mobile mental to his calm eternal spiritual self is at last free from the persistence of birth and the long chain of action, of Karma . This self in its highest status, param dhama , is an unmanifest beyond even the unmanifest principle of the original cosmic Prakriti, Avyakta , and, if the soul turns to this Immutable, the hold of cosmos and Nature falls away from it and it passes beyond birth to an unchanging eternal existence. These two then are the two spirits we see in the world; (1) one emerges in front in its action, (2) the other remains behind it steadfast in that perpetual silence from which the action comes and in which all actions cease and disappear into timeless being, Nirvana . Dvavimau purusau loke ksaras caksara eva ca . (The Gita-15.16)" CWSA-19/Essays on the Gita/p-437, Brhama Satya Jagat Mithya: "But this greater knowledge and experience, however true and however powerful in its appeal to our highest seeing, has still to get rid of a very real and pressing difficulty, a practical as well as a logical contradiction which seems at first sight to persist up to the highest heights of spiritual experience. The Eternal is other than this mobile subjective and objective experience, there is a greater consciousness, na idam yad upasate : (Kena Upanishad-1.4-8) and yet at the same time all this is the Eternal, all this is the perennial self-seeing of the Self, sarvam˙khalu idam brahma, (Chandogya Upanishad-3.14.1) ayam atma brahma. (Manduka Upanishad-2) The Eternal has become all existences, atma abhut sarvani bhutan i; (Isha Upanishad-7) as the Swetaswatara puts it, “Thou art this boy and yonder girl and that old man walking supported on his staff,” — even as in the Gita the Divine says that he is Krishna and Arjuna and Vyasa and Ushanas , and the lion and the aswattha tree, and consciousness and intelligence and all qualities and the self of all creatures. But how are these two the same, when they seem not only so opposite in nature, but so difficult to unify in experience? For when we live in the mobility of the becoming, we may be aware of but hardly live in the immortality of timeless self-existence. And when we fix ourselves in timeless being, Time and Space and circumstance fall away from us and begin to appear as a troubled dream in the Infinite. The most persuasive conclusion would be, at first sight, that the mobility of the spirit in Nature (Kshara Purusha) is an illusion, a thing real only when we live in it, but not real in essence, and that is why, when we go back into self, it falls away from our incorruptible essence. That is the familiar cutting of the knot of the riddle, brahma satyam jagan mithya. " CWSA-19/Essays on the Gita/p-438-439 "Mais si vraies qu'elles soient, et si puissamment qu'elles attirent notre vision la plus haute, cette connaissance et cette expérience plus grandes doivent encore se débarrasser d'une très réelle et pressante difficulté, d'une contradiction tout à la fois pratique et logique qui semble au premier abord persister jusqu'aux suprêmes hauteurs de l'expérience spirituelle, Éternel est autre que cette expérience mobile subjective et objective, il existe une conscience plus grande, na idam yad oupâsaté¹; et pourtant, tout ceci est en même temps Éternel, tout ceci est en même temps l'éternelle vision de soi de l'Être, sarvam khalou idam brahma², ayam âtmâ brahma³. Éternel est devenu toutes les existences, âtmâ abhoût sarva-bhoûtâni4; comme le dit la Shwétâshwatara Oupanishad : "Tu es ce garçon et, là-bas, cette jeune fille et ce vieillard qui, pour marcher, s'appuie sur son bâton." De même, dans la Guîtâ, le Divin dit-Il qu'il est Krishna et Ardjouna et Vyâsa et Oushanas, et le lion et l'arbre ashwattha, et la conscience et l'intelligence et toutes les qualités et le moi de toutes les créatures. Mais comment les deux sont-ils le même, lorsqu'ils semblent non seulement si opposés en nature, mais encore si difficiles à unifier en expérience? En effet, lorsque nous vivons en la mobilité du devenir, si nous pouvons prendre conscience de l'immortalité de l'intemporelle existence en soi, il ne nous est guère possible d'y vivre. Et lorsque nous nous établissons en l'être intemporel, le Temps, l'Espace et la circonstance se détachent de nous et commencent d'apparaître comme un rêve agité dans l'Infini. À première vue, la conclusion la plus convaincante serait que la mobilité de l'esprit dans la Nature est une illusion, une chose qui n'a de réalité que quand nous y vivons, mais qui n'est pas réelle en essence : c'est pourquoi, lorsque nous retournons dans le moi, elle se détache de notre essence incorruptible. C'est ainsi que, d'habitude, on tranche le nœud de l'énigme, brahma satyam djagan mithyâ ." Essais sur la Guîtâ-482-483 Uttama Purusha and the Key Word of the Gita in reconciling Kshara and Akshara Purusha : "The Gita finds it in its supreme vision of the Purushottama ; for that is the type, according to its doctrine, of the complete and the highest experience, it is the knowledge of the whole-knowers, kritsnavidah . The Akshara is para , supreme in relation to the elements and action of cosmic Nature. It is the immutable Self of all, and the immutable Self of all is the Purushottama . The Akshara is he in the freedom of his self-existence unaffected by the action of his own power in Nature, not impinged on by the urge of his own becoming, undisturbed by the play of his own qualities. But this is only one aspect though a great aspect of the integral knowledge. The Purushottama is at the same time greater than the Akshara , because he is more than this immutability and he is not limited even by the highest eternal status of his being, param dhama. Still, it is through whatever is immutable and eternal in us that we arrive at that highest status from which there is no returning to birth, and that was the liberation which was sought by the wise of old, the ancient sages. But when pursued through the Akshara alone, this attempt at liberation becomes the seeking of the Indefinable, a thing hard for our nature embodied as we are here in Matter. The Indefinable, to which the Akshara , the pure intangible self here in us rises in its separative urge, is some supreme Unmanifest, paro avyaktah , and that highest unmanifest Akshara is still the Purushottama . Therefore, the Gita has said, those also who follow after the Indefinable, come to me, the eternal Godhead. But yet is he more even than a highest unmanifest Akshara, more than any negative Absolute, neti neti , because he is to be known also as the supreme Purusha who extends this whole universe in his own existence. He is a supreme mysterious All, an ineffable positive Absolute of all things here. He is the Lord in the Kshara, Purushottama not only there, but here in the heart of every creature, Ishwara . And there too even in his highest eternal status, paro avyaktah , (The Gita-8.21) he is the supreme Lord, Parameshwara , no aloof and unrelated Indefinable, but the origin and father and mother and first foundation and eternal abode of self and cosmos and Master of all existences and enjoyer of askesis and sacrifice. It is by knowing him at once in the Akshara and the Kshara , it is by knowing him as the Unborn who partially manifests himself in all birth and even himself descends as the constant Avatar, it is by knowing him in his entirety, samagram mam , (The Gita-7.1) that the soul is easily released from the appearances of the lower Nature and returns by a vast sudden growth and broad immeasurable ascension into the divine being and supreme Nature. For the truth of the Kshara too is a truth of the Purushottama . The Purushottama is in the heart of every creature and is manifested in his countless Vibhutis; the Purushottama is the cosmic spirit in Time and it is he that gives the command to the divine action of the liberated human spirit. He is both Akshara and Kshara , and yet he is other because he is more and greater than either of these opposites. Uttamah purusastvanyah paramatmetyudahritah, yo lokatrayamavisya bibhartyavyaya ısvarah, (The Gita-15.17) “But other than these two is that highest spirit called the supreme Self, who enters the three worlds and upbears them, the imperishable Lord.” (The Gita-15.17) This verse is the keyword of the Gita’s reconciliation of these two apparently opposite aspects of our existence." CWSA-19/Essays on the Gita/p-440-442 The Vision of the Lord: "This eternal individual is not other than or in any way really separate from the Divine Purusha. It is the Lord himself, the Ishwara who by virtue of the eternal multiplicity of his oneness is not all existence a rendering of that truth of the Infinite? — exists for ever as the immortal soul within us and has taken up this body and goes forth from the transient framework when it is cast away to disappear into the elements of Nature. He brings in with him and cultivates for the enjoyment of the objects of mind and sense the subjective powers of Prakriti, mind and the five senses, and in his going forth too he goes taking them as the wind takes the perfumes from a vase. But the identity of the Lord and the soul in mutable Nature is hidden from us by outward appearance and lost in the crowding mobile deceptions of that Nature. And those who allow themselves to be governed by the figures of Nature, the figure of humanity or any other form, will never see it, but will ignore and despise the Divine lodged in the human body. Their ignorance cannot perceive him in his coming in and his going forth or in his staying and enjoying and assumption of quality, but sees only what is there visible to the mind and senses, not the greater truth which can only be glimpsed by the eye of knowledge. Never can they have sight of him, even if they strive to do so, until they learn to put away the limitations of the outward consciousness and build in themselves their spiritual being, create for it, as it were, a form in their nature. Man, to know himself, must be kritatma , formed and complete in the spiritual mould, enlightened in the spiritual vision. The Yogins who have this eye of knowledge, see the Divine Being we are in their own endless reality, their own eternity of spirit. Illumined, they see the Lord in themselves and are delivered from the crude material limitation, from the form of mental personality, from the transient life formulation: they dwell immortal in the truth of the self and spirit. But they see him too not only in themselves, but in all the cosmos. In the light of the sun that illumines all this world they witness the light of the Godhead which is in us; the light in the moon and in fire is the light of the Divine. It is the Divine who has entered into this form of earth and is the spirit of its material force and sustains by his might these multitudes. The Divine is the godhead of Soma who by the rasa , the sap in the Earth-mother, nourishes the plants and trees that clothe her surface. The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence." 446-447 15/ Chapter 15. The Supreme Divine Reconciliation of three Purushas: "The Self, even the individual self, is different from our personality as it is different from our mental ego-sense. Our personality is never the same; it is a constant mutation and various combination. It is not a basic consciousness, but a development of forms of consciousness, — not a power of being, but a various play of partial powers of being, — not the enjoyer of the self- delight of our existence, but a seeking after various notes and tones of experience which shall more or less render that delight in the mutability of relations. This also is Purusha and Brahman , but it is the mutable Purusha, the phenomenon of the Eternal, not its stable reality. The Gita makes a distinction between three Purushas who constitute the whole state and action of the divine Being, the Mutable, the Immutable and the Highest which is beyond and embraces the other two. That Highest is the Lord in whom we have to live, the supreme Self in us and in all. The Immutable is the silent, actionless, equal, unchanging self which we reach when we draw back from activity to passivity, from the play of consciousness and force and the seeking of delight to the pure and constant basis of consciousness and force and delight through which the Highest, free, secure and unattached, possesses and enjoys the play. The Mutable is the substance and immediate motive of that changing flux of personality through which the relations of our cosmic life are made possible. The mental being fixed in the Mutable moves in its flux and has not possession of an eternal peace and power and self-delight; the soul fixed in the Immutable holds all these in itself but cannot act in the world; but the soul that can live in the Highest enjoys the eternal peace and power and delight and wideness of being, is not bound in its self-knowledge and self-power by character and personality or by forms of its force and habits of its consciousness and yet uses them all with a large freedom and power for the self-expression of the Divine in the world. Here again the change is not any alteration of the essential modes of the Self, but consists in our emergence into the freedom of the Highest and the right use of the divine law of our being." CWSA-23/The Synthesis of Yoga/p-378-379, "Without knowledge we live blindly in him with the blindness of the power of Nature intent on its works, but forgetful of its source and possessor, undivinely therefore, deprived of the real, the full delight of our being. By knowledge arriving at conscious oneness with that which we know, — for by identity alone can complete and real knowledge exist, — the division is healed and the cause of all our limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the Will in being also is God and not the being or its self-aware silent existence alone, and if works find their culmination in knowledge, knowledge also finds its fulfilment in works. And, here too, love is the crown of knowledge; for love is the delight of union, and unity must be conscious of joy of union to find all the riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a rounded and multitudinous richness of love. “He who knows me” says the Gita “as the supreme Purusha,” — not only as the immutable oneness, but in the many-souled movement of the divine and as that, superior to both, in which both are divinely held, — “he, because he has the integral knowledge, seeks me by love in every way of his being.” (The Gita-15.19) This is the trinity of our powers, the union of all three in God to which we arrive when we start from knowledge. " CWSA-24/The Synthesis of Yoga/p-546 Supramental transformation: "The action of the supramental jnana so constituted evidently surpasses the action of the mental reason and we have to see what replaces the reason in the supramental transformation. The thinking mind of man finds its most clear and characteristic satisfaction and its most precise and effective principle of organ- isation in the reasoning and logical intelligence. It is true that man is not and cannot be wholly governed either in his thought or his action by the reason alone. His mentality is inextricably subjected to a joint, mixed and intricate action of the reasoning intelligence with two other powers, an intuition, actually only half luminous in the human mentality, operating behind the more visible action of the reason or veiled and altered in the action of the normal intelligence, and the life-mind of sensation, instinct, impulse, which is in its own nature a sort of obscure in- volved intuition and which supplies the intelligence from below with its first materials and data. And each of these other powers is in its own kind an intimate action of the spirit operating in mind and life and has a more direct and spontaneous character and immediate power for perception and action than the rea- soning intelligence. But yet neither of these powers is capable of organising for man his mental existence." CWSA-24/The Synthesis of Yoga/p-849, "As the physical and vital, the psychical consciousness and sense also are capable of a supramental transformation and receive by it their own integral fullness and significance. The supermind lays hold on the psychical being, descends into it, changes it into the mould of its own nature and uplifts it to be a part of the supramental action and state, the supra-psychic being of the Vijnana Purusha. The first result of this change is to base the phenomena of the psychical consciousness on their true foundation by bringing into it the permanent sense, the complete realisation, the secure possession of the oneness of our mind and soul with the minds and souls of others and the mind and soul of universal Nature. For always the effect of the supramental growth is to universalise the individual consciousness. As it makes us live, even in our individual vital movement and its relations with all around us, with the universal life, so it makes us think and feel and sense, although through an individual centre or instrument, with the universal mind and psychical being. This has two results of great importance." CWSA-24/The Synthesis of Yoga/p-880, "The complete transformation comes on us by a certain change, not merely of the poise or level of our regarding conscious self or even of its law and character, but also of the whole substance of our conscious being. Till that is done, the supramental consciousness manifests above the mental and psy- chical atmosphere of being — in which the physical has already become a subordinate and to a large extent a dependent method of our self’s expression, — and it sends down its power, light, and influence into it to illumine it and transfigure. But only when the substance of the lower consciousness has been changed, filled potently, wonderfully transformed, swallowed up as it were into the greater energy and sense of being, mahan, brihat, of which it is a derivation and projection, do we have the perfected, entire and constant supramental consciousness. The substance, the conscious ether of being in which the mental or psychic consciousness and sense live and see and feel and experience is something subtler, freer, more plastic than that of the physical mind and sense. As long as we are dominated by the latter, psychical phenomena may seem to us less real, hallucinatory even, but the more we acclimatise ourselves to the psychical and to the ether of being which it inhabits, the more we begin to see the greater truth and to sense the more spiritually concrete substance of all to which its larger and freer mode of experience bears witness. Even, the physical may come to seem to itself unreal and hallucinatory — but this is an exaggeration and new misleading exclusiveness due to a shifting of the centre and a change of action of the mind and sense — or else may seem at any rate less powerfully real. When, however, the psychical and physical experiences are well combined in their true balance, we live at once in two complementary worlds of our being each with its own reality, but the psychical revealing all that is behind the physical, the soul view and experience taking precedence and enlightening and explaining the physical view and experience. The supramental transformation again changes the whole substance of our consciousness; it brings in an ether of greater being, consciousness, sense, life, which convicts the psychical also of insufficiency and makes it appear by itself an incomplete reality and only a partial truth of all that we are and become and witness." CWSA-24/The Synthesis of Yoga/p-881-882, “For the gulf between mind and supermind has to be bridged, the closed passages opened and roads of ascent and descent created where there is now a void and a silence. This can be done only by the triple transformation to which we have already made a passing reference: there must first be the psychic change, the conversion of our whole present nature into a soul-instrumentation; on that or along with that there must be the spiritual change, the descent of a higher Light, Knowledge, Power, Force, Bliss, Purity into the whole being, even into the lowest recesses of the life and body, even into the darkness of our subconscience; last, there must supervene the supramental transmutation, — there must take place as the crowning movement the ascent into the supermind and the transforming descent of the supramental Consciousness into our entire being and nature.” CWSA-22/The Life Divine/p-924, "The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding. For in the Ignorance all paths are the paths of the spirit seeking for itself blindly or with a growing light; the gnostic being and life would be the spirit’s self-discovery and its seeing and reaching of the aims of all these paths but in the greater way of its own revealed and conscious truth of being. Mind seeks for light, for knowledge, — for knowledge of the one truth basing all, an essential truth of self and things, but also of all truth of diversity of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creation; for thinking mind the joy of existence is discovery and the pen- etration of the mystery of creation that comes with knowledge. This the gnostic change will fulfil in an ample measure; but it will give it a new character. It will act not by the discovery of the unknown, but by the bringing out of the known; all will be the finding “of the self by the self in the self”. For the self of the gnostic being will not be the mental ego but the Spirit that is one in all; he will see the world as a universe of the Spirit. The finding of the one truth underlying all things will be the Identical discovering identity and identical truth everywhere and discovering too the power and workings and relations of that identity. The revelation of the detail, the circumstance, the abundant ways and forms of the manifestation will be the unveiling of the endless opulence of the truths of that identity, its forms and powers of self, its curious manifoldness and multiplicity of form bringing out infinitely its oneness. This knowledge will proceed by identification with all, by entering into all, by a contact bringing with it a leap of self-discovery and a flame of recognition, a greater and surer intuition of truth than the mind can reach; there will be an intuition too of the means of embodying and utilising the truth seen, an operative intuition of its dynamic processes, a direct intimate awareness guiding the life and the physical senses in every step of their action and service to the Spirit when they have to be called in as instruments for the effectuation of process in life and matter." CWSA-22/The Life Divine/p-1017-1018 16/ Chapter 16. Deva and Asura Summary or A Brief Restatement: “There are two worlds adjacent to this material world, Superconscient and Subconscient; Superconscient world has already been described at length: hear from Me, O Partha, the Subconscient, asuric world.” The Gita-16.6 The whole of humanity is now going through this Subconscient transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient transformation, they will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in the Subconscient sheath resulting in some Divine manifestation. (1) We get the information from Savitri that if our Psychic and Spiritual beings are open, then beings of those higher planes will accompany us and assist us in our sadhana, involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states. (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. The Mother’s experience of 24-25 July, 1959, gave clearer details about Supramental action in the Subconscient and Inconscient Sheath, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” (The Mother's Agenda-, October 6, 1959) The descending Supramental force through complete surrender, maye sarvani karmani sannyasya , ("Giving up thy works to Me, with thy consciousness founded in the Self, free from desire and egoism" The Gita-3.30) as hinted in the Gita (Which is also identified as a key word of Karma Yoga ) also generates fever , bigatajwarah , (The Gita-3.30) that delivers the Soul. Divine Nature: "The Deva nature is distinguished by an acme of the sattwic habits and qualities; self-control, sacrifice, the religious habit, cleanness and purity, candour and straightforwardness, truth, calm and self-denial, compassion to all beings, modesty, gentleness, forgivingness, patience, steadfastness, a deep sweet and serious freedom from all restlessness, levity and inconstancy are its native attributes. The Asuric qualities, wrath, greed, cunning, treachery, wilful doing of injury to others, pride and arrogance and excessive self-esteem have no place in its composition. But its gentleness and self-denial and self-control are free too from all weakness: it has energy and soul force, strong resolution, the fearlessness of the soul that lives in the right and according to the truth as well as its harmlessness, tejah , abhayam, dhritih, ahimsa, satyam . The whole being, the whole temperament is integrally pure; there is a seeking for knowledge and a calm and fixed abiding in knowledge. This is the wealth, the plenitude of the man born into the Deva nature." CWSA-19/Essays on the Gita/p-471-472 Asuric Nature: "Harshness and hardness and fierceness and a satisfaction in slaying enemies and amassing wealth and unjust enjoyments are Asuric qualities; they come from the violent Titanic nature which denies the Divine in the world and the Divine in man and worships Desire only as its deity ." 58 "The Asuric nature has too its wealth, its plenitude of force, but it is of a very different, a powerful and evil kind. Asuric men have no true knowledge of the way of action or the way of abstention, the fulfilling or the holding in of the nature. Truth is not in them, nor clean doing, nor faithful observance. They see naturally in the world nothing but a huge play of the satisfaction of self; theirs is a world with Desire for its cause and seed and governing force and law, a world of Chance, a world devoid of just relation and linked Karma, a world without God, not true, not founded in Truth. Whatever better intellectual or higher religious dogma they may possess, this alone is the true creed of their mind and will in action; they follow always the cult of Desire and Ego. On that way of seeing life they lean in reality and by its falsehood they ruin their souls and their reason. The Asuric man becomes the centre or instrument of a fierce, Titanic, violent action, a power of destruction in the world, a fount of injury and evil. Arrogant, full of self-esteem and the drunkenness of their pride, these misguided souls delude themselves, persist in false and obstinate aims and pursue the fixed impure resolution of their longings. They imagine that desire and enjoyment are all the aim of life and in their inordinate and insatiable pursuit of it they are the prey of a devouring, a measurelessly unceasing care and thought and endeavour and anxiety till the moment of their death. Bound by a hundred bonds, devoured by wrath and lust, unweariedly occupied in amassing unjust gains which may serve their enjoyment and the satisfaction of their craving, always they think, “Today I have gained this object of desire, tomorrow I shall have that other; today I have so much wealth, more I will get tomorrow. I have killed this my enemy, the rest too I will kill. I am a lord and king of men, I am perfect, accomplished, strong, happy, fortunate, a privileged enjoyer of the world; I am wealthy, I am of high birth; who is there like unto me? I will sacrifice, I will give, I will enjoy.” Thus occupied by many egoistic ideas, deluded, doing works, but doing them wrongly, acting mightily, but for themselves, for desire, for enjoyment, not for God in themselves and God in man, they fall into the unclean hell of their own evil. They sacrifice and give, but from a self-regarding ostentation, from vanity and with a stiff and foolish pride. In the egoism of their strength and power, in the violence of their wrath and arrogance they hate, despise and belittle the God hidden in themselves and the God in man. And because they have this proud hatred and contempt of good and of God, because they are cruel and evil, the Divine casts them down continually into more and more Asuric births. Not seeking him, they find him not, and at last, losing the way to him altogether, sink down into the lowest status of soul-nature, adhamam gatim . (The Gita-16.20)" CWSA-19/Essays on the Gita/p-472-473 The passage from Asura to Deva : "This graphic description, even giving its entire value to the distinction it implies, must not be pressed to carry more in it than it means. When it is said that there are two creations of beings in this material world, Deva and Asura, it is not meant that human souls are so created by God from the beginning each with its own inevitable career in Nature, nor is it meant that there is a rigid spiritual predestination and those rejected from the beginning by the Divine are blinded by him so that they may be thrust down to eternal perdition and the impurity of Hell. All souls are eternal portions of the Divine, the Asura as well as the Deva , all can come to salvation: even the greatest sinner can turn to the Divine. But the evolution of the soul in Nature is an adventure of which Swabhava and the Karma governed by the swabhava are ever the chief powers; and if an excess in the manifestation of the swabhava , the self-becoming of the soul, a disorder in its play turns the law of being to the perverse side, if the rajasic qualities are given the upper hand, cultured to the diminution of sattwa, then the trend of Karma and its results necessarily culminate not in the sattwic height which is capable of the movement of liberation, but in the highest exaggeration of the perversities of the lower nature. The man, if he does not stop short and abandon his way of error, has eventually the Asura full-born in him, and once he has taken that enormous turn away from the Light and Truth, he can no more reverse the fatal speed of his course because of the very immensity of the misused divine power in him until he has plumbed the depths to which it falls, found bottom and seen where the way has led him, the power exhausted and misspent, himself down in the lowest state of the soul nature, which is Hell. Only when he understands and turns to the Light, does that other truth of the Gita come in, that even the greatest sinner, the most impure and violent evil-doer is saved the moment he turns to adore and follow after the Godhead within him. Then, simply by that turn, he gets very soon into the sattwic way which leads to perfection and freedom." CWSA-19/Essays on the Gita/p-473-474 Threefold Doors of Hell: "The Asuric Prakriti is the rajasic at its height; it leads to the slavery of the soul in Nature, to desire, wrath and greed, the three powers of the rajasic ego, and these are the three- fold doors of Hell, the Hell into which the natural being falls when it indulges the impurity and evil and error of its lower or perverted instincts. These three are again the doors of a great darkness, they fold back into tamas, the characteristic power of the original Ignorance; for the unbridled force of the rajasic nature, when exhausted, falls back into the weakness, collapse, darkness, incapacity of the worst tamasic soul-status. To escape from this downfall one must get rid of these three evil forces and turn to the light of the sattwic quality, live by the right, in the true relations, according to the Truth and the Law; then one follows one’s own higher good and arrives at the highest soul status. To follow the law of desire is not the true rule of our nature; there is a higher and juster standard of its works. But where is it embodied or how is it to be found? In the first place, the human race has always been seeking for this just and high Law and whatever it has discovered is embodied in its Shastra, its rule of science and knowledge, rule of ethics, rule of religion, rule of best social living, rule of one’s right relations with man and God and Nature." CWSA-19/Essays on the Gita/p-474-475, “The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be “This is my strength” or “Behold god’s power in me”, but rather “A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.” This large view of One working in all and of the whole world as the equal instrument of a divine action and gradual self-expression, if it becomes our entire experience, will help to eliminate all rajasic egoism out of us and even the sattwic ego-sense will begin to pass away from our nature.” CWSA-23/The Synthesis of Yoga/p-250 Shastra , the Law of Right Living for Developing Souls: "Shastra does not mean a mass of customs, some good, some bad, unintelligently followed by the customary routine mind of the tamasic man. Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race . The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra , the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature... For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra , — the Gita itself describes its own teaching as the highest and most secret Shastra, — it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas ; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna." CWSA-19/Essays on the Gita/p-475-476, "The Gita has made a distinction between action according to the licence of personal desire and action done according to the Shastra . We must understand by the latter the recognised science and art of life which is the outcome of mankind’s collective living, its culture, religion, science, its progressive discovery of the best rule of life, — but mankind still walking in the ignorance and proceeding in a half light towards knowledge. The action of personal desire belongs to the unregenerated state of our nature and is dictated by ignorance or false knowledge and an unregulated or ill-regulated kinetic or rajasic egoism. The action controlled by Shastra is an outcome of intellectual, ethical, aesthetic, social and religious culture; it embodies an attempt at a certain right living, harmony and right order and is evidently an effort, more or less advanced according to circumstances, of the sattwic element in man to overtop, regulate and control or guide, where it must be admitted, his rajasic and tamasic egoism. It is the means to a step in advance, and therefore mankind must first proceed through it and make this Shastra its law of action rather than obey the impulsion of its personal desires. This is a general rule which humanity has always recognised wherever it has arrived at any kind of established and developed society; it has an idea of an order, a law, a standard of its perfection, something other than the guidance of its desires or the crude direction of its raw impulses. This greater rule the individual finds usually outside himself in some more or less fixed outcome of the experience and wisdom of the race, which he accepts, to which his mind and the leading parts of his being give their assent or sanction and which he tries to make his own by living it in his mind, will and action." CWSA-19/Essays on the Gita/p-477, "The Shastra is something impersonal to the individual, and that gives it its authority over the narrow personal law of his members; but at the same time it is personal to the collectivity and is the outcome of its experience, its culture or its nature. It is not in all its form and spirit the ideal rule of fulfilment of the Self or the eternal law of the Master of our nature, although it may contain in itself in small or larger measure indications, preparations, illuminating glimpses of that far greater thing. And the individual may have gone beyond the collectivity and be ready for a greater truth, a wider walk, a deeper intention of the Life-Spirit. The leading in him that departs from the Shastra may not indeed be always a higher movement; it may take the form of a revolt of the egoistic or rajasic nature seeking freedom from the yoke of something which it feels to be cramping to its liberty of self-fulfilment and self-finding. But even then it is often justified by some narrowness or imperfection of the Shastra or by the degradation of the current rule of living into a merely restricting or lifeless convention. And so far it is legitimate, it appeals to a truth, it has a good and just reason for existence: for though it misses the right path, yet the free action of the rajasic ego, because it has more in it of liberty and life, is better than the dead and hidebound tamasic following of a convention. The rajasic is always stronger, always more forcefully inspired and has more possibilities in it than the tamasic nature. But also this leading may be sattwic at its heart; it may be a turn to a larger and greater ideal which will carry us nearer to a more complete and ample truth of our self and universal existence than has yet been seen and nearer therefore to that highest law which is one with the divine freedom. And in effect this movement is usually an attempt to lay hold on some forgotten truth or to move on to a yet undiscovered or unlived truth of our being. It is not a mere licentious movement of the unregulated nature; it has its spiritual justification and is a necessity of our spiritual progress. And even if the Shastra is still a living thing and the best rule for the human average, the exceptional man, spiritual, inwardly developed, is not bound by that standard. He is called upon to go beyond the fixed line of the Shastra . For this is a rule for the guidance, control and relative perfection of the normal imperfect man and he has to go on to a more absolute perfection: this is a system of fixed dharmas and he has to learn to live in the liberty of the Spirit." CWSA-19/Essays on the Gita/p-479-480 "“Man in his natural being is a sattwic, rajasic and tamasic creature of Nature. According as one or other of her qualities predominates in him, he makes and follows this or that law of his life and action. His tamasic, material, sensational mind subject to inertia and fear and ignorance either obeys partly the compulsion of its environment and partly the spasmodic impulses of its desires or finds a protection in the routine following of a dull customary intelligence. The rajasic mind of desire struggles with the world in which it lives and tries to possess always new things, to command, battle, conquer, create, destroy, accumulate. Always it goes forward tossed between success and failure, joy and sorrow, exultation or despair. But in all, whatever law it may seem to admit, it follows really only the law of the lower self and ego, the restless, untired, self-devouring and all-devouring mind of the Asuric and Rakshasic nature. The sattwic intelligence surmounts partly this state, sees that a better law than that of desire and ego must be followed and erects and imposes on itself a social, an ethical, a religious rule, a Dharma, a Shastra . This is as high as the ordinary mind of man can go, to erect an ideal or practical rule for the guidance of the mind and will and as faithfully as possible observe it in life and conduct. This sattwic mind must be developed to its highest point where it succeeds in putting away the mixture of ego motive altogether and observes the Dharma for its own sake as an impersonal social, ethical or religious ideal, the thing disinterestedly to be done solely because it is right, kartavyam karma . (The Gita-3.22)" CWSA-19/Essays on the Gita/p-591-592, Shastra , the Law of Right Living for Developed Souls: “To know the highest Truth and to be in harmony with it is the condition of right being, to express it in all that we are, experience and do it is the condition of right living.” CWSA-23/The Synthesis of Yoga/p-374-75, "But what then shall be the secure base of an action which departs both from the guidance of desire and from the normal law? For the rule of desire has an authority of its own, no longer safe or satisfactory to us as it is to the animal or as it might have been to a primitive humanity, but still, so far as it goes, founded on a very living part of our nature and fortified by its strong indications; and the law, the Shastra has behind it all the authority of long established rule, old successful sanctions and a secure past experience. But this new movement is of the nature of a powerful adventure into the unknown or partly known, a daring development and a new conquest, and what then is the clue to be followed, the guiding light on which it can depend or its strong basis in our being? The answer is that the clue and support is to be found in man’s sraddha , his faith, his will to believe, to live what he sees or thinks to be the truth of himself and of existence. In other words this movement is man’s appeal to himself or to something potent and compelling in himself or in universal existence for the discovery of his truth, his law of living, his way to fullness and perfection. And everything depends on the nature of his faith, the thing in himself or in the universal soul — of which he is a portion or manifestation — to which he directs it and on how near he gets by it to his real self and the Self or true being of the universe. If he is tamasic, obscure, clouded, if he has an ignorant faith, an inept will, he will reach nothing true and will fall away to his lower nature. If he is lured by false rajasic lights, he can be carried away by self-will into bypaths that may lead to morass or precipice. In either case his only chance of salvation lies in a return of sattwa upon him to impose a new enlightened order and rule upon his members which will liberate him from the violent error of his self-will or the dull error of his clouded ignorance. If on the other hand he has the sattwic nature and a sattwic faith and direction for his steps, he will arrive in sight of a higher yet unachieved ideal rule which may lead him even in rare instances beyond the sattwic light some way at least towards a highest divine illumination and divine way of being and living. For if the sattwic light is so strong in him as to bring him to its own culminating point, then he will be able advancing from that point to make out his gate of entrance into some first ray of that which is divine, transcendent and absolute . In all effort at self-finding these possibilities are there; they are the conditions of this spiritual adventure. " CWSA-19/Essays on the Gita/p-480-481 16/ Chapter 16. Deva and Asura Knowledge of Subconscient and Inconscient world: “A complete and radical change can only be brought about by bringing in persistently the spiritual light and intimate experience of the spiritual truth, power, bliss into the recalcitrant elements until they too recognise that their own way of fulfilment lies there, that they are themselves a diminished power of the spirit and can recover by this new way of being their own truth and integral nature. This illumination is constantly opposed by the Forces of the lower nature and still more by the adverse Forces that live and reign by the world’s imperfections and have laid down their formidable foundation on the black rock of the Inconscience.” CWSA-22/The Life Divine/p-970, "This profounder idea of the world-wide law is at the heart of the teaching about works given in the Gita; a spiritual union with the Highest by sacrifice, an unreserved self-giving to the Eternal is the core of its doctrine. The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man’s hard endeavour to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna , it is the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one’s self, but the band of the spirit’s inner enemies that we have to discourage, expel, slay upon the altar of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul’s errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self’s real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may throw by reflection on the consciousness of the seeker." CWSA-23/The Synthesis of Yoga/p-108-109 17/ Chapter 17. Faith and The Three Gunas Summary or A Brief Restatement: The true nature of static faith as defined in the Gita is of four kind; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’ (The Gita-17.3) secondly , Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ; (The Gita-17.3) thirdly , whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah . (The Gita-17.3) This faith is Divinely fulfilled and culminated lastly in an eternal flame of knowledge, sraddhavan labhate jnanam. (The Gita-4.39) " There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti , that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (4) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection." CWSA-24/The Synthesis of Yoga/p-771, "Now we have to see how the Gita deals with this question on its own line of spiritual teaching and self-discipline. For Arjuna puts immediately a suggestive query from which the problem or one aspect of it arises. When men, he says, sacrifice to God or the gods with faith, sraddha , but abandon the rule of the Shastra, what is that concentrated will of devotion in them, nistha, which gives them this faith and moves them to this kind of action? Is it sattwa, rajas or tamas? to which strand of our nature does it belong? The answer of the Gita first states the principle that the faith in us is of a triple kind like all things in Nature and varies according to the dominating quality of our nature. The faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha . (The Gita-17.3) And then there comes a remarkable line in which the Gita tells us that this Purusha, this soul in man, is, as it were, made of sraddha, a faith, a will to be, a belief in itself and existence, and whatever is that will, faith or constituting belief in him, he is that and that is he. Sraddha mayoyam puruso yo yac-chraddhah sa eva sah . (The Gita-17.3) If we look into this pregnant saying a little closely, we shall find that this single line contains implied in its few forceful words almost the whole theory of the modern gospel of pragmatism. For if a man or the soul in a man consists of the faith which is in him, taken in this deeper sense, then it follows that the truth which he sees and wills to live is for him the truth of his being, the truth of himself that he has created or is creating and there can be for him no other real truth. This truth is a thing of his inner and outer action, a thing of his becoming, of the soul’s dynamics, not of that in him which never changes. He is what he is today by some past will of his nature sustained and continued by a present will to know, to believe and to be in his intelligence and vital force, and whatever new turn is taken by this will and faith active in his very substance, that he will tend to become in the future . We create our own truth of existence in our own action of mind and life, which is another way of saying that we create our own selves, are our own makers." CWSA-19/Essays on the Gita/p-481-482, "We have in this central Tantric conception one side of the truth, the worship of the Energy, the Shakti, as the sole effective force for all attainment. We get the other extreme in the Vedantic conception of the Shakti as a power of Illusion and in the search after the silent inactive Purusha as the means of liberation from the deceptions created by the active Energy. But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, — it is power of the Purusha’s self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when the Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha’s consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana , which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, — a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah. , “whatever is a man’s faith or the sure Idea in him, that he becomes.”" CWSA-23/The Synthesis of Yoga/p-43-44, "The three parts of the perfection of our instrumental nature of which we have till now been reviewing the general features, (1) the perfection of the intelligence, heart, vital consciousness and body, (2) the perfection of the fundamental soul powers, (3) the perfection of the surrender of our instruments and action to the divine Shakti , depend at every moment of their progression on a fourth power that is covertly and overtly the pivot of all endeavour and action, faith, sraddha . The perfect faith is an assent of the whole being to the truth seen by it or offered to its acceptance, and its central working is a faith of the soul in its own will to be and attain and become and its idea of self and things and its knowledge, of which the belief of the intellect, the heart’s consent and the desire of the life mind to possess and realise are the outward figures. This soul faith, in some form of itself, is indispensable to the action of the being and without it man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection. It is so central and essential a thing that the Gita can justly say of it that whatever is a man’s sraddha , that he is, yo yacchraddhah sa eva sah, and, it may be added, whatever he has the faith to see as possible in himself and strive for, that he can create and become." CWSA-24/The Synthesis of Yoga/p-771 Sraddha of traditional Yoga : "But faith is necessary ; if faith is absent, if one trusts to the critical intelligence which goes by outward facts and jealously questions the revelatory knowledge because that does not square with the divisions and imperfections of the apparent nature and seems to exceed it and state something which carries us beyond the first practical facts of our present existence, its grief, its pain, evil, defect, undivine error and stumbling, asubham , then there is no possibility of living out that greater knowledge. The soul that fails to get faith in the higher truth and law, must return into the path of ordinary mortal living subject to death and error and evil: it cannot grow into the Godhead which it denies. For this is a truth which has to be lived, — and lived in the soul’s growing light, not argued out in the mind’s darkness. One has to grow into it, one has to become it, — that is the only way to verify it. It is only by an exceeding of the lower self that one can become the real divine self and live the truth of our spiritual existence. All the apparent truths one can oppose to it are appearances of the lower Nature . The release from the evil and the defect of the lower Nature , asubham , can only come by accepting a higher knowledge in which all this apparent evil becomes convinced of ultimate unreality, is shown to be a creation of our darkness. But to grow thus into the freedom of the divine Nature one must accept and believe in the Godhead secret within our present limited nature. For the reason why the practice of this Yoga becomes possible and easy is that in doing it we give up the whole working of all that we naturally are into the hands of that inner divine Purusha . The Godhead works out the divine birth in us progressively, simply, infallibly, by taking up our being into his and by filling it with his own knowledge and power, jnanadıpena bhasvata ; (The Gita-10.11) he lays hands on our obscure ignorant nature and transforms it into his own light and wideness. What with entire faith and without egoism we believe in and impelled by him will to be, the God within will surely accomplish. But the egoistic mind and life we now and apparently are, must first surrender itself for transmutation into the hands of that inmost secret Divinity within us." CWSA-19/Essays on the Gita/p-309-310, "And this assent of the being, its conscious acceptance and will to believe and realise (the law of Shastra), may be called by the name which the Gita gives to it, his faith, sraddha . The religion, the philosophy, the ethical law, the social idea, the cultural idea in which I put my faith, gives me a law for my nature and its works, an idea of relative right or an idea of relative or absolute perfection and in proportion as I have a sincerity and completeness of faith in it and an intensity of will to live according to that faith, I can become what it proposes to me , I can shape myself into an image of that right or an exemplar of that perfection." CWSA-19/Essays on the Gita/p-478 Tamasic Sacrifice : "The tamasic sacrifice is work which is done without faith, without, that is to say, any full conscious idea and acceptance and will towards the thing Nature yet compels us to execute. It is done mechanically, because the act of living demands it, because it comes in our way, because others do it, to avoid some other greater difficulty which may arise from not doing it, or from any other tamasic motive. And it is apt to be done, if we have in the full this kind of temperament, carelessly, perfunctorily, in the wrong way. It will not be performed by the vidhi or right rule of the Shastra , will not be led in its steps according to the right method laid down by the art and science of life and the true science of the thing to be done. There will be no giving of food in the sacrifice, — and that act in the Indian ritual is symbolic of the element of helpful giving inherent in every action that is real sacrifice, the indispensable giving to others, the fruitful help to others, to the world, without which our action becomes a wholly self-regarding thing and a violation of the true universal law of solidarity and interchange. The work will be done without the dakshina , the much-needed giving or self-giving to the leaders of the sacrificial action, whether to the outward guide and helper of our work or to the veiled or manifest godhead within us. It will be done without the mantra , without the dedicating thought which is the sacred body of our will and knowledge lifted upwards to the godheads we serve by our sacrifice. The tamasic man does not offer his sacrifice to the gods, but to inferior elemental powers or to those grosser spirits behind the veil who feed upon his works and dominate his life with their darkness." CWSA-19/Essays on the Gita/p-485-486, The Mother here recounts the general state of consciousness of devotees and ashramites: “To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from people’s thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, (tamasic sacrifice) oh! Everyone was in a state of expectation. .. In short, the atmosphere was such that there was an attempt to prevent me from leaving my room – I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950.” The Mother/The Mother’s Agenda/ February 18, 1961, “Note that a tamasic surrender refusing to fulfil the conditions and calling on God to do everything and save one all the trouble and struggle is a deception and does not lead to freedom and perfection.” CWSA-32/The Mother with letters on the Mother/p-7, "The effort demanded of the sadhak is that of aspiration, rejection and surrender. If these three are done the rest is to come of itself by the Grace of the Mother and the working of her force in you. But of the three the most important is surrender of which the first necessary form is trust and confidence and patience in difficulty. There is no rule that trust and confidence can only remain if aspiration is there. On the contrary, when even aspiration is not there because of the pressure of inertia, trust and confidence and patience can remain. If trust and patience fail when aspiration is quiescent, that would mean that the sadhak is relying solely on his own effort — it would mean, “Oh, my aspiration has failed, so there is no hope for me. My aspiration fails, so what can Mother do?” On the contrary, the sadhak should feel, “Never mind, my aspiration will come back again. Meanwhile I know that the Mother is with me even when I do not feel her; she will carry me even through the darkest period.” That is the fully right attitude you must have. To those who have it depression can do nothing; even if it comes it has to return baffled. That is not tamasic surrender. Tamasic surrender is when one says, “I won’t do anything; let Mother do everything. Aspiration, rejection, surrender even are not necessary. Let her do all that in me.” There is a great difference between the two attitudes. One is that of the shirker who won’t do anything, the other is that of the sadhak who does his best, but when he is reduced to quiescence for a time and things are adverse, keeps always his trust in the Mother’s force and presence behind all and by that trust baffles the opposition force and calls back the activity of the sadhana. " CWSA-32/The Mother with letters on the Mother/p-139-140, “He has sent me naked into his bitter world And beaten me with his rods of grief and pain That I might cry and grovel at his feet And offer him worship with my blood and tears.” Savitri-505-506 (Death said) “Immutable, bodiless, beautiful, grand and dumb, Immobile on its shining throne it sits; Dumb it receives his offering and his prayer. It has no voice to answer to his call, No feet that move, no hands to take his gifts:” Savitri-609 Rajasic Sacrifice: "The rajasic man offers his sacrifice to lower godheads or to perverse powers, the Yakshas , the keepers of wealth, or to the Asuric and the Rakshasic forces. His sacrifice may be performed outwardly according to the Shastra , but its motive is ostentation, pride or a strong lust after the fruit of his action, a vehement demand for the reward of his works. All work therefore that proceeds from violent or egoistic personal desire or from an arrogant will intent to impose itself on the world for personal objects is of the rajasic nature, even if it mask itself with the insignia of the light, even if it be done outwardly as a sacrifice. Although it is ostensibly given to God or to the gods, it remains essentially an Asuric action. It is the inner state, motive and direction which give their value to our works, and not merely the apparent outer direction, the divine names we may call to sanction them or even the sincere intellectual belief which seems to justify us in the performance. Wherever there is a dominating egoism in our acts, there our work becomes a rajasic sacrifice. The true sattwic sacrifice on the other hand is distinguished by three signs that are the quiet seal of its character. First , it is dictated by the effective truth, executed according to the vidhi, the right principle, the exact method and rule, the just rhythm and law of our works, their true functioning, their dharma ; that means that the reason and enlightened will are the guides and determinants of their steps and their purpose. Secondly , it is executed with a mind concentrated and fixed on the idea of the thing to be done as a true sacrifice imposed on us by the divine law that governs our life and therefore performed out of a high inner obligation or imperative truth and without desire for the personal fruit , — the more impersonal the motive of the action and the temperament of the force put out in it, the more sattwic is its nature. And finally i t is offered to the gods without any reservation; it is acceptable to the divine powers by whom — for they are his masks and personalities — the Master of existence governs the universe." CWSA-19/Essays on the Gita/p-486-487, “To dim dwarf gods she offers secret rites.” Savitri-134, “Repulsion stimulated inert desire; Agony was made a red-spiced food for bliss, Hatred was trusted with the work of lust And torture took the form of an embrace; A ritual anguish consecrated death; Worship was offered to the Undivine. ” Savitri-213 Sattwic Sacrifice: "This sattwic sacrifice comes then very near to the ideal and leads directly towards the kind of action demanded by the Gita ; but it is not the last and highest ideal, it is not yet the action of the perfected man who lives in the divine nature. For it is carried out as a fixed dharma , and it is offered as a sacrifice or service to the gods, to some partial power or aspect of the Divine manifested in ourselves or in the universe. Work done with a disinterested religious faith or selflessly for humanity or impersonally from devotion to the Right or the Truth is of this nature, and action of that kind is necessary for our perfection; for it purifies our thought and will and our natural substance. The culmination of the sattwic action at which we have to arrive is of a still larger and freer kind; it is the high last sacrifice offered by us to the supreme Divine in his integral being and with a seeking for the Purushottama or with the vision of Vasudeva in all that is, the action done impersonally, universally, for the good of the world, for the fulfilment of the divine will in the universe. That culmination leads to its own transcending, to the immortal Dharma . For then comes a freedom in which there is no personal action at all, no sattwic rule of dharma , no limitation of Shastra; the inferior reason and will are themselves overpassed and it is not they but a higher wisdom that dictates and guides the work and commands its objective. There is no question of personal fruit; for the will that works is not our own but a supreme Will of which the soul is the instrument. There is no self-regarding and no selflessness; for the Jiva, the eternal portion of the Divine, is united with the highest Self of his existence and he and all are one in that Self and Spirit. There is no personal action, for all actions are given up to the Master of our works and it is he that does the action through the divinised Prakriti. There is no sacrifice, — unless we can say that the Master of sacrifice is offering the works of his energy in the Jiva to himself in his own cosmic form. This is the supreme self-surpassing state arrived at by the action that is sacrifice, this the perfection of the soul that has come to its full consciousness in the divine nature." CWSA-19/Essays on the Gita/p-487-488 “A rational religion dried the heart. It planned a smooth life’s acts with ethics’ rule Or offered a cold and flameless sacrifice.” Savitri-437-438 “Left far behind were now the faces known, The happy silken babble on laughter’s lips And the close-clinging clasp of intimate hands And adoration’s light in cherished eyes Offered to the one sovereign of their life.” Savitri-466 “The ancient mother offered to her child Her simple world of kind familiar things.” Savitri-578 Tamasic and Rajasic Tapasya : "Tamasic tapasya is that which is pursued under a clouded and deluded idea hard and obstinate in its delusion, maintained by an ignorant faith in some cherished falsehood, performed with effort and suffering imposed on oneself in pursuit of some narrow and vulgar egoistic object empty of relation to any true or great aim or else with a concentration of the energy in a will to do hurt to others. That which makes this kind of energism tamasic is not any principle of inertia, for inertia is foreign to tapasya , but a darkness in the mind and nature, a vulgar narrowness and ugliness in the doing or a brutish instinct or desire in the aim or in the motive feeling. Rajasic energisms of askesis are those which are undertaken to get honour and worship from men, for the sake of personal distinction and outward glory and greatness or from some other of the many motives of egoistic will and pride. This kind of askesis is devoted to fleeting particular objects which add nothing to the heavenward growth and perfection of the soul; it is a thing without fixed and helpful principle, an energy bound up with changeful and passing occasion and itself of that nature. Or even if there is ostensibly a more inward and noble object and the faith and will are of a higher kind, yet if any kind of arrogance or pride or any great strength of violent self-will or desire enters into the askesis or if it drives some violent, lawless or terrible action contrary to the Shastra , opposed to the right rule of life and works and afflicting to oneself and to others, or if it is of the nature of self-torture and hurts the mental, vital and physical elements or violates the God within us who is seated in the inner subtle body, then too it is an unwise, an Asuric , a rajasic or rajaso-tamasic tapasya. " CWSA-19/Essays on the Gita/p-488-489 Sattwic Tapasya: "Sattwic tapasya is that which is done with a highest enlightened faith, as a duty deeply accepted or for some ethical or spiritual or other higher reason and with no desire for any external or narrowly personal fruit in the action. It is of the character of self-discipline and asks for self-control and a harmonising of one’s nature. The Gita describes three kinds of sattwic askesis. First comes the physical, the askesis of the outward act; under this head are especially mentioned worship and reverence of those deserving reverence, cleanness of the person, the action and the life, candid dealing, sexual purity and avoidance of killing and injury to others. Next is askesis of speech, and that consists in the study of Scripture, kind, true and beneficent speech and a careful avoidance of words that may cause fear, sorrow and trouble to others. Finally t here is the askesis of mental and moral perfection, and that means the purifying of the whole temperament, gentleness and a clear and calm gladness of mind, self-control and silence. Here comes in all that quiets or disciplines the rajasic and egoistic nature and all that replaces it by the happy and tranquil principle of good and virtue. This is the askesis of the sattwic dharma so highly prized in the system of the ancient Indian culture. Its greater culmination will be a high purity of the reason and will, an equal soul, a deep peace and calm, a wide sympathy and preparation of oneness, a reflection of the inner soul’s divine gladness in the mind, life and body. There at that lofty point the ethical is already passing away into the spiritual type and character. And this culmination too can be made to transcend itself, can be raised into a higher and freer light, can pass away into the settled godlike energy of the supreme nature. And what will remain then will be the spirit’s immaculate Tapas , a highest will and luminous force in all the members acting in a wide and solid calm and a deep and pure spiritual delight, Ananda . There will then be no farther need of askesis, no tapasya, because all is naturally and easily divine, all is that Tapas . There will be no separate labour of the lower energism, because the energy of Prakriti will have found its true source and base in the transcendent will of the Purushottama. Then, because of this high initiation, the acts of this energy on the lower planes also will proceed naturally and spontaneously from an innate perfect will and by an inherent perfect guidance. There will be no limitation by any of the present dharmas; for there will be a free action far above the rajasic and tamasic nature, but also far beyond the too careful and narrow limits of the sattwic rule of action." CWSA-19/Essays on the Gita/p-489-490 Tamasic, Rajasic and Sattwic Dana: "As with tapasya , all giving also is of an ignorant tamasic , an ostentatious rajasic or a disinterested and enlightened sattwic character. The tamasic gift is offered ignorantly with no consideration of the right conditions of time, place and object; it is a foolish, inconsiderate and in reality a self-regarding movement, an ungenerous and ignoble generosity, the gift offered without sympathy or true liberality, without regard for the feelings of the recipient and despised by him even in the acceptance. The rajasic kind of giving is that which is done with regret, unwillingness or violence to oneself or with a personal and egoistic object or in the hope of a return of some kind from whatever quarter or a corresponding or greater benefit to oneself from the receiver. The sattwic way of giving is to bestow with right reason and goodwill and sympathy in the right conditions of time and place and on the right recipient who is worthy or to whom the gift can be really helpful. Its act is performed for the sake of the giving and the beneficence, without any view to a benefit already done or yet to be done to oneself by the receiver of the benefit and without any personal object in the action. The culmination of the sattwic way of dana will bring into the action an increasing element of that wide self-giving to others and to the world and to God, atma-dana, atma-samarpana , which is the high consecration of the sacrifice of works enjoined by the Gita . And the transcendence in the divine nature will be a greatest completeness of self-offering founded on the largest meaning of existence. All this manifold universe comes into birth and is constantly maintained by God’s giving of himself and his powers and the lavish outflow of his self and spirit into all these existences; universal being, says the Veda , is the sacrifice of the Purusha. All the action of the perfected soul will be even such a constant divine giving of itself and its powers, an outflowing of the knowledge, light, strength, love, joy, helpful shakti which it possesses in the Divine and by his influence and effluence on all around it according to their capacity of reception or on all this world and its creatures. That will be the complete result of the complete self-giving of the soul to the Master of our existence." CWSA-19/Essays on the Gita/p-490-491 OM TAT SAT: "The Gita closes this chapter with what seems at first sight a recondite utterance. The formula OM, Tat, Sat , is, it says, the triple definition of the Brahman, by whom the Brahmanas, the Vedas and sacrifices were created of old and in it resides all their significance. Tat, That, indicates the Absolute. Sat indicates the supreme and universal existence in its principle. OM is the symbol of the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha. Each letter A, U, M indicates one of these three in ascending order and the syllable as a whole brings out the fourth state, Turiya , which rises to the Absolute. OM is the initiating syllable pronounced at the outset as a benedictory prelude and sanction to all act of sacrifice, all act of giving and all act of askesis; it is a reminder that our work should be made an expression of the triple Divine in our inner being and turned towards him in the idea and motive. The seekers of liberation indeed do these actions without desire of fruit and only with the idea, feeling, Ananda of the absolute Divine behind their nature. It is that which they seek by this purity and impersonality in their works, this high desirelessness, this vast emptiness of ego and plenitude of Spirit. Sat means good and it means existence. Both these things, the principle of good and the principle of reality, must be there behind all the three kinds of action. All good works are Sat , for they prepare the soul for the higher reality of our being; all firm abiding in sacrifice, giving and askesis and all works done with that central view, as sacrifice, as giving, as askesis, are Sat, for they build the basis for the highest truth of our spirit. And because sraddha is the central principle of our existence , any of these things done without sraddha is a falsity and has no true meaning or true substance on earth or beyond, no reality, no power to endure or create in life here or after the mortal life in greater regions of our conscious spirit. The soul’s faith, not a mere intellectual belief, but its concordant will to know, to see, to believe and to do and be according to its vision and knowledge, is that which determines by its power the measure of our possibilities of becoming, and it is this faith and will turned in all our inner and outer self, nature and action towards all that is highest, most divine, most real and eternal that will enable us to reach the supreme perfection." CWSA-19/Essays on the Gita/p-491-492 17/ Chapter 17. Faith and The Three Gunas Sraddha , the faith of Integral Yoga: "The faith demanded of us both in its general principle and its constant particular application amounts to a large and ever increasing and a constantly purer, fuller and stronger assent of the whole being and all its parts to the presence and guidance of God and the Shakti. The faith in the Shakti, as long as we are not aware of and filled with her presence, must necessarily be preceded or at least accompanied by a firm and virile faith in our own spiritual will and energy and our power to move successfully towards unity and freedom and perfection. Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. This spirit, says the Scripture, is not to be won by the weak, nayam atma balahınena labhyah . All paralysing self-distrust has to be discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit, the possibility of success is involved and implied in the effort and victory is assured because behind is the call and guidance of an omnipotent power. At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride. The sadhaka should keep as much as possible in his mind the idea that his strength is not his own in the egoistic sense but that of the divine universal Shakti and whatever is egoistic in his use of it must be a cause of limitation and in the end an obstacle. The power of the divine universal Shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara. " CWSA-24/The Synthesis of Yoga/p-779-780, "And behind her is the Ishwara and faith in him is the most central thing in the sraddha of the integral Yoga . This faith we must have and develop to perfection that all things are the workings under the universal conditions of a supreme self-knowledge and wisdom, that nothing done in us or around us is in vain or without its appointed place and just significance, that all things are possible when the Ishwara as our supreme Self and Spirit takes up the action and that all that has been done before and all that he will do hereafter was and will be part of his infallible and foreseeing guidance and intended towards the fruition of our Yoga and our perfection and our life work. This faith will be more and more justified as the higher knowledge opens, we shall begin to see the great and small significances that escaped our limited mentality and faith will pass into knowledge. Then we shall see beyond the possibility of doubt that all happens within the working of the one Will and that that will was also wisdom because it develops always the true workings in life of the self and nature. The highest state of the assent, the sraddha of the being will be when we feel the presence of the Ishwara and feel all our existence and consciousness and thought and will and action in his hand and consent in all things and with every part of our self and nature to the direct and immanent and occupying will of the Spirit. And that highest perfection of the sraddha will also be the opportunity and perfect foundation of a divine strength: it will base, when complete, the development and manifestation and the works of the luminous supramental Shakti. " CWSA-24/The Synthesis of Yoga/p-781-782 18/ Chapter 18. Renunciation and Moksha Summary or A Brief Restatement: "This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of Tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa . As a matter of fact, when people talk of Tyaga , of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real Tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa . ” CWSA-19/Essays on the Gita/p-493-494 Tyaga: "The liberating activity of the sattwic self-discipline must no doubt be pervaded by a spirit of renunciation, — that is an essential element: but what renunciation and in what manner of the spirit? Not the renunciation of work in the world, not any outward asceticism or any ostentation of a visible giving up of enjoyment, but a renunciation, a leaving, tyaga, of vital desire and ego, a total laying aside, sannyasa, of the separate personal life of the desire soul and ego-governed mind and rajasic vital nature. That is the true condition for entering into the heights of Yoga whether through the impersonal self and Brahmic oneness or through universal Vasudeva or inwardly into the supreme Purushottama . More conventionally taken, Sannyasa in the standing terminology of the sages means the physical depositing or laying aside of desirable actions: Tyaga this is the Gita’s distinction — is the name given by the wise to a mental and spiritual renunciation, an entire abandonment of all attached clinging to the fruit of our works, to the action itself or to its personal initiation or rajasic impulse. In that sense Tyaga, not Sannyasa , is the better way. It is not the desirable actions that must be laid aside, but the desire which gives them that character has to be put away from us. The fruit of the action may come in the dispensation of the Master of works, but there is to be no egoistic demand for that as a reward and condition of doing works. Or the fruit may not at all come and still the work has to be performed as the thing to be done, kartavyam karma , the thing which the Master within demands of us. The success, the failure are in his hands and he will regulate them according to his omniscient will and inscrutable purpose. Action, all action has indeed to be given up in the end, not physically by abstention, by immobility, by inertia, but spiritually to the Master of our being by whose power alone can any action be accomplished. There has to be a renunciation of the false idea of ourselves as the doer; for in reality it is the universal Shakti that works through our personality and our ego. The spiritual transference of all our works to the Master and his Shakti is the real Sannyasa in the teaching of the Gita." CWSA-19/Essays on the Gita/p-494-495 What works are to be done?: "The question still arises, what works are to be done? Those even who stand for a final physical renunciation are not at one in this difficult matter. Some would have it that all works must be excised from our life, as if that were possible. But it is not possible so long as we are in the body and alive; nor can salvation consist in reducing our active selves by trance to the lifeless immobility of the clod and the pebble. The silence of Samadhi does not abrogate the difficulty, for as soon as the breath comes again into the body, we are once more in action and have toppled down from the heights of this salvation by spiritual slumber. But the true salvation, the release by an inner renunciation of the ego and union with the Purushottama remains steady in whatever state, persists in this world or out of it or in whatever world or out of all world, is self-existent, sarvatha vartamanopi, (The Gita-6.31) and does not depend upon inaction or action. What then are the actions to be done? The thoroughgoing ascetic answer, not noted by the Gita — it was perhaps not altogether current at the time — might be that solely begging, eating and meditation are to be permitted among voluntary activities and otherwise only the necessary actions of the body. But the more liberal and comprehensive solution was evidently to continue the three most sattwic activities, sacrifice, giving and askesis. And these certainly are to be done, says the Gita, for they purify the wise. But more generally, and understanding these three things in their widest sense, it is the rightly regulated action, niyatam karma, that has to be done, (1) action regulated by the Shastra , the science and art of right knowledge, right works, right living, or (2) regulated by the essential nature, svabhava-niyatam karma, or, (3) finally and best of all, regulated by the will of the Divine within and above us. The last is the true and only action of the liberated man, muktasya karma ." CWSA-19/Essays on the Gita/p-495-496 Tamasic, rajasic and Sattwic principle of Renunciation: "To renounce these works is not a right movement — the Gita lays that down plainly and trenchantly in the end, niyatasya tu sannyasah karmano nopapadyate. (The Gita-18.7) To renounce them from an ignorant confidence in the sufficiency of that withdrawal for the true liberation is a tamasic renunciation . The gunas follow us, we see, into the renunciation of works as well as into works. A renunciation with attachment to inaction, sango akarmani, would be equally a tamasic withdrawal. And to give them up because they bring sorrow or are a trouble to the flesh and a weariness to the mind or in the feeling that all is vanity and vexation of spirit, is a rajasic renunciation and does not bring the high spiritual fruit; that too is not the true Tyaga . It is a result of intellectual pessimism or vital weariness, it has its roots in ego. No freedom can come from a renunciation governed by this self-regarding principle...The sattwic principle of renunciation is to withdraw not from action, but from the personal demand, the ego factor behind it. It is to do works not dictated by desire but by the law of right living or by the essential nature, its knowledge, its ideal, its faith in itself and the Truth it sees, its sraddha. Or else, on a higher spiritual plane, they are dictated by the will of the Master and done with the mind in Yoga, without any personal attachment either to the action or to the fruit of the action. There must be a complete renunciation of all desire and of all self-regarding egoistic choice and impulse and finally of that much subtler egoism of the will which either says, “The work is mine, I am the doer”, or even “The work is God’s, but I am the doer.” There must be no attachment to pleasant, desirable, lucrative or successful work and no doing of it because it has that nature; but that kind of work too has to be done, — done totally, selflessly, with the assent of the spirit, — when it is the action demanded from above and from within us, kartavyam karma . There must be no aversion to unpleasant, undesirable or ungratifying action or work that brings or is likely to bring with it suffering, danger, harsh conditions, inauspicious consequences; for that too has to be accepted, totally, selflessly, with a deep understanding of its need and meaning, when it is the work that should be done, kartavyam karma . The wise man puts away the shrinkings and hesitations of the desire-soul and the doubts of the ordinary human intelligence, that measure by little personal, conventional or otherwise limited standards. He follows in the light of the full sattwic mind and with the power of an inner renunciation lifting the soul to impersonality, towards God, towards the universal and eternal the highest ideal law of his nature or the will of the Master of works in his secret spirit. He will not do action for the sake of any personal result or for any reward in this life or with any attachment to success, profit or consequence: neither will his works be undertaken for the sake of a fruit in the invisible hereafter or ask for a reward in other births or in worlds beyond us, the prizes for which the half-baked religious mind hungers. The three kinds of result, pleasant, unpleasant and mixed, in this or other worlds, in this or another life are for the slaves of desire and ego; these things do not cling to the free spirit. The liberated worker who has given up his works by the inner sannyasa to a greater Power is free from Karma . Action he will do, for some kind of action, less or more, small or great, is inevitable, natural, right for the embodied soul, — action is part of the divine law of living, it is the high dynamics of the spirit. The essence of renunciation, the true Tyaga, the true Sannyasa is not any rule of thumb of inaction but a disinterested soul, a selfless mind, the transition from ego to the free impersonal and spiritual nature. The spirit of this inner renunciation is the first mental condition of the highest culminating sattwic discipline. " CWSA-19/Essays on the Gita/p-496-497 Five indispensable requisites for the accomplishment of all work: "The Gita then speaks of the five causes or indispensable requisites for the accomplishment of works as laid down by the Sankhya . These five are, first, the frame of body, life and mind which are the basis or standing-ground of the soul in Nature, adhisthana , next, the doer, karta , third, the various instrumentation of Nature, karana , fourth, the many kinds of effort which make up the force of action, chestah , and last, Fate, daivam , that is to say, the influence of the Power or powers other than the human factors, other than the visible mechanism of Nature, that stand behind these and modify the work and dispose its fruits in the steps of act and consequence. These five elements make up among them all the efficient causes, karana, that determine the shaping and outcome of whatever work man undertakes with mind and speech and body." CWSA-19/Essays on the Gita/p-497-498 Universal Spirit universal Nature as the doer of the work: "The doer is ordinarily supposed to be our surface personal ego, but that is the false idea of the understanding that has not arrived at knowledge. The ego is the ostensible doer, but the ego and its will are creations and instruments of Nature with which the ignorant understanding wrongly identifies our self and they are not the only determinants even of human action, much less of its turn and consequence. When we are liberated from ego, our real self behind comes forward, impersonal and universal, and it sees in its self-vision of unity with the universal Spirit universal Nature as the doer of the work and the Divine Will behind as the master of universal Nature. Only so long as we have not this knowledge, are we bound by the character of the ego and its will as the doer and do good and evil and have the satisfaction of our tamasic, rajasic or sattwic nature. But once we live in this greater knowledge, the character and consequences of the work can make no difference to the freedom of the spirit. The work may be outwardly a terrible action like this great battle and slaughter of Kurukshetra ; but although the liberated man takes his part in the struggle and though he slay all these peoples, he slays no man and he is not bound by his work, because the work is that of the Master of the Worlds and it is he who has already slain in his hidden omnipotent will all these armies. This work of destruction was needed that humanity might move forward to another creation and a new purpose, might get rid as in a fire of its past karma of unrighteousness and oppression and injustice and move towards a kingdom of the Dharma. The liberated man does all his appointed work as the living instrument one in spirit with the universal Spirit. And knowing that all this must be and looking beyond the outward appearance he acts not for self but for God and man and the human and cosmic order, (The cosmic order comes into question, because the triumph of the Asura in humanity means to that extent the triumph of the Asura in the balance of the world-forces.) not in fact himself acting, but conscious of the presence and power of the divine Force in his deeds and their issue. He knows that the supreme Shakti i s doing in his mental, vital and physical body, adhisthana , as the sole doer the thing appointed by a Fate which is in truth not Fate, not a mechanical dispensation, but the wise and all-seeing Will that is at work behind human Karma. This “terrible work” on which the whole teaching of the Gita turns, is an extreme example of action inauspicious in appearance, akusalam, though a great good lies beyond the appearance. Impersonally has it to be done by the divinely appointed man for the holding together of the world purpose, loka-sangrahartham , without personal aim or desire, because it is the appointed service." CWSA-19/Essays on the Gita/p-498-499 Tamasic, Rajasic and Sattwic Knowledge: "It is clear then that the work is not the sole thing that mat- ters; the knowledge in which we do works makes an immense spiritual difference. There are three things, says the Gita, which go to constitute the mental impulsion to works, and they are the knowledge in our will, the object of knowledge and the knower; and into the knowledge there comes always the working of the three gunas. It is this element of the gunas that makes all the dif- ference to our view of the thing known and to the spirit in which the knower does his work. The tamasic ignorant knowledge is a small and narrow, a lazy or dully obstinate way of looking at things which has no eye for the real nature of the world or of the thing done or its field or the act or its conditions. The tamasic mind does not look for real cause and effect, but absorbs itself in one movement or one routine with an obstinate attachment to it, can see nothing but the little section of personal activity before its eyes and does not know in fact what it is doing but blindly lets natural impulsion work out through its deed results of which it has no conception, foresight or comprehending intelligence. The rajasic knowledge is that which sees the multiplicity of things only in their separateness and variety of operation in all these existences and is unable to discover a true principle of unity or rightly coordinate its will and action, but follows the bent of ego and desire, the activity of its many-branching egoistic will and various and mixed motive in response to the solicitation of internal and environing impulsions and forces. This knowing is a jumble of sections of knowledge, often inconsistent knowledge, put forcefully together by the mind in order to make some kind of pathway through the confusion of our half-knowledge and half-ignorance. Or else it is a restless kinetic multiple action with no firm governing higher ideal and self-possessed law of true light and power within it. The sattwic knowledge on the contrary sees existence as one indivisible whole in all these divisions, one imperishable being in all becomings; it masters the principle of its action and the relation of the particular action to the total purpose of existence; it puts in the right place each step of the complete process. At the highest top of knowledge this seeing becomes the knowledge of the one spirit in the world, one in all these many existences, of the one Master of all works, of the forces of cosmos as expressions of the Godhead and of the work itself as the operation of his supreme will and wisdom in man and his life and essential nature. The personal will has come to be entirely conscious, illumined, spiritually awake, and it lives and works in the One, obeys more and more perfectly his supreme mandate and grows more and more a faultless instru- ment of his light and power in the human person. The supreme liberated action arrives through this culmination of the sattwic knowledge ." CWSA-19/Essays on the Gita/p-499-500 The Doer, Instrument and work done: "There are again three things, the doer, the instrument and the work done, that hold the action together and make it possible. And here again it is the difference of the gunas that determines the character of each of these elements. The sattwic mind that seeks always for a right harmony and right knowledge is the governing instrument of the sattwic man and moves all the rest of the machine. An egoistic will of desire supported by the desire-soul is the dominant instrument of the rajasic worker. An ignorant instinct or the unenlightened impulsion of the physical mind and the crude vital nature is the chief instrumental force of the tamasic doer of action. The instrument of the liberated man is a greater spiritual light and power, far higher than the highest sattwic intelligence, and it works in him by an enveloping descent from a supraphysical centre and uses as a clear channel of its force a purified and receptive mind, life and body." CWSA-19/Essays on the Gita/p-500-501 Tamasic, Rajasic and Sattwic Action: "Tamasic action is that done with a confused, deluded and ignorant mind, in mechanical obedience to the instincts, im- pulsions and unseeing ideas, without regarding the strength or capacity or the waste and loss of blind misapplied effort or the antecedent and consequence and right conditions of the impulse, effort or labour. Rajasic action is that which a man undertakes under the dominion of desire, with his eyes fixed on the work and its hoped-for fruit and nothing else, or with an egoistic sense of his own personality in the action, and it is done with inordinate effort, with a passionate labour, with a great heaving and straining of the personal will to get at the object of its desire. Sattwic action is that which a man does calmly in the clear light of reason and knowledge and with an impersonal sense of right or duty or the demand of an ideal, as the thing that ought to be done whatever may be the result to himself in this world or another, a work performed without attachment, without liking or disliking for its spur or its drag, for the sole satisfaction of his reason and sense of right, of the lucid intelligence and the enlightened will and the pure disinterested mind and the high contented spirit. At the line of culmination of sattwa it will be transformed and become a highest impersonal action dictated by the spirit within us and no longer by the intelligence, an action moved by the highest law of the nature, free from the lower ego and its light or heavy baggage and from limitation even by best opinion, noblest desire, purest personal will or loftiest mental ideal. There will be none of these impedimenta; in their place there will stand a clear spiritual self-knowledge and illumination and an imperative intimate sense of an infallible power that acts and of the work to be done for the world and for the world’s Master." CWSA-19/Essays on the Gita/p-501 Tamasic, Rajasic and Sattwic Doer of Action: "The tamasic doer of action is one who does not put himself really into the work, but acts with a mechanical mind, or obeys the most vulgar thought of the herd, follows the common routine or is wedded to a blind error and prejudice. He is obstinate in stupidity, stubborn in error and takes a foolish pride in his ignorant doing; a narrow and evasive cunning replaces true intelligence; he has a stupid and insolent contempt for those with whom he has to deal, especially for wiser men and his betters. A dull laziness, slowness, procrastination, looseness, want of vigour or of sincerity mark his action. The tamasic man is ordinarily slow to act, dilatory in his steps, easily depressed, ready soon to give up his task if it taxes his strength, his diligence or his patience. The rajasic doer of action on the contrary is one eagerly attached to the work, bent on its rapid completion, passionately desirous of fruit and reward and consequence, greedy of heart, impure of mind, often violent and cruel and brutal in the means he uses; he cares little whom he injures or how much he injures others so long as he gets what he wants, satisfies his passions and will, vindicates the claims of his ego. He is full of an incontinent joy in success and bitterly grieved and stricken by failure. The sattwic doer is free from all this attachment, this egoism, this violent strength or passionate weakness; his is a mind and will unelated by success, undepressed by failure, full of a fixed impersonal resolution, a calm rectitude of zeal or a high and pure and selfless enthusiasm in the work that has to be done. At and beyond the culmination of sattwa this resolution, zeal, enthusiasm become the spontaneous working of the spiritual Tapas and at last a highest soul-force, the direct God-Power, the mighty and steadfast movement of a divine energy in the human instrument, the self-assured steps of the Seer-will, the gnostic intelligence and with it the wide delight of the free spirit in the works of the liberated nature." CWSA-19/Essays on the Gita/p-502 Tamasic, Rajasic and Sattwic Understanding: "The reason armed with the intelligent will works in man in whatever manner or measure he may possess these human gifts and it is accordingly right or perverted, clouded or luminous, narrow and small or large and wide like the mind of its possessor. It is the understanding power of his nature, buddhi, that chooses the work for him or, more often, approves and sets its sanction on one or other among the many suggestions of his complex instincts, impulsions, ideas and desires. It is that which determines for him what is right or wrong, to be done or not to be done, Dharma or Adharma . And the persistence of the will is that continuous force of mental Nature which sustains the work and gives it consistence and persistence. Here again there is the incidence of the gunas. The tamasic reason is a false, ignorant and darkened instrument which chains us to see all things in a dull and wrong light, a cloud of misconceptions, a stupid ignoring of the values of things and people. This reason calls light darkness and darkness light, takes what is not the true law and upholds it as the law, persists in the thing which ought not to be done and holds it up to us as the one right thing to be done. Its ignorance is invincible and its persistence of will is a persistence in the satisfaction and dull pride of its ignorance. That is on its side of blind action; but it is pursued also by a heavy stress of inertia and impotence, a persistence in dullness and sleep, an aversion to mental change and progress, a dwelling on the fears and pains and depressions of mind which deter us in our path or keep us to base, weak and cowardly ways. Timidity, shirking, evasion, indolence, the justification by the mind of its fears and false doubts and cautions and refusals of duty and its lapses and turnings from the call of our higher nature, a safe following of the line of least resistance so that there may be the least trouble and effort and peril in the winning of the fruit of our labour, — rather no fruit or poor result, it says, than a great and noble toil or a perilous and exacting endeavour and adventure, — these are characteristics of the tamasic will and intelligence.... The rajasic understanding, when it does not knowingly choose error and evil for the sake of the error and evil, can make distinctions between right and wrong, between what should or should not be done, but not rightly, rather with a pulling awry of their true measures and a constant distortion of values. And this is because its reason and will are a reason of the ego and a will of desire, and these powers misrepresent and distort the truth and the right to serve their own egoistic purpose. It is only when we are free from ego and desire and look steadily with a calm, pure, disinterested mind concerned only with the truth and its sequences that we can hope to see things rightly and in their just values. But the rajasic will fixes its persistent attention on the satisfaction of its own attached clingings and desires in its pursuit of interest and pleasure and of what it thinks or chooses to think right and justice, Dharma. Always it is apt to put on these things the construction which will most flatter and justify its desires and to uphold as right or legitimate the means which will best help it to get the coveted fruits of its work and endeavour. That is the cause of three fourths of the falsehood and misconduct of the human reason and will. Rajas with its vehement hold on the vital ego is the great sinner and positive misleader... The sattwic understanding sees in its right place, right form, right measure the movement of the world, the law of action and the law of abstention from action, the thing that is to be done and the thing that is not to be done, what is safe for the soul and what is dangerous, what is to be feared and shunned and what is to be embraced by the will, what binds the spirit of man and what sets it free. These are the things that it follows or avoids by the persistence of its conscious will according to the degree of its light and the stage of evolution it has reached in its upward ascent to the highest self and Spirit. The culmination of this sattwic i ntelligence is found by a high persistence of the aspiring buddhi when it is settled on what is beyond the ordinary reason and mental will, pointed to the summits, turned to a steady control of the senses and the life and a union by Yoga with man’s highest Self, the universal Divine, the transcendent Spirit. It is there that arriving through the sattwic guna one can pass beyond the gunas , can climb beyond the limitations of the mind and its will and intelligence and sattwa itself disappear into that which is above the gunas and beyond this instrumental nature. There the soul is enshrined in light and enthroned in firm union with the Self and Spirit and Godhead. Arrived upon that summit we can leave the Highest to guide Nature in our members in the free spontaneity of a divine action: for there there is no wrong or confused working, no element of error or impotence to obscure or distort the luminous perfection and power of the Spirit. All these lower conditions, laws, dharmas cease to have any hold on us; the Infinite acts in the liberated man and there is no law but the immortal truth and right of the free spirit, no Karma , no kind of bondage." CWSA-19/Essays on the Gita/p-502-505 Tamasic, Rajasic and Sattwic Happiness: "Harmony and order are the characteristic qualities of the sattwic mind and temperament, quiet happiness, a clear and calm content and an inner ease and peace. Happiness is indeed the one thing which is openly or indirectly the universal pursuit of our human nature, — happiness or its suggestion or some counterfeit of it, some pleasure, some enjoyment, some satisfaction of the mind, the will, the passions or the body. Pain is an experience our nature has to accept when it must, involuntarily as a necessity, an unavoidable incident of universal Nature, or voluntarily as a means to what we seek after, but not a thing de- sired for its own sake, — except when it is so sought in perversity or with an ardour of enthusiasm in suffering for some touch of fierce pleasure it brings or the intense strength it engenders. But there are various kinds of happiness or pleasure according to the guna which dominates in our nature. Thus the tamasic mind can remain well-pleased in its indolence and inertia, its stupor and sleep, its blindness and its error. Nature has armed it with the privilege of a smug satisfaction in its stupidity and ignorance, its dim lights of the cave, its inert contentment, its petty or base joys and its vulgar pleasures. Delusion is the beginning of this satisfaction and delusion is its consequence; but still there is given a dull, a by no means admirable but a sufficient pleasure in his delusions to the dweller in the cave. There is a tamasic happiness founded in inertia and ignorance... The mind of the rajasic man drinks of a more fiery and intoxicating cup; the keen, mobile, active pleasure of the senses and the body and the sense-entangled or fierily kinetic will and intelligence are to him all the joy of life and the very significance of living. This joy is nectar to the lips at the first touch, but there is a secret poison in the bottom of the cup and after it the bitterness of disappointment, satiety, fatigue, revolt, disgust, sin, suffering, loss, transience. And it must be so because these pleasures in their external figure are not the things which the spirit in us truly demands from life; there is something behind and beyond the transience of the form, something that is lasting, satisfying, self-sufficient. What the sattwic nature seeks, therefore, is the satisfaction of the higher mind and the spirit and when it once gets this large object of its quest, there comes in a clear, pure happiness of the soul, a state of fullness, an abiding ease and peace. This happiness does not depend on outward things, but on ourselves alone and on the flowering of what is best and most inward within us. But it is not at first our normal possession; it has to be conquered by self-discipline, a labour of the soul, a high and arduous endeavour. At first this means much loss of habitual pleasure, much suffering and struggle, a poison born of the churning of our nature, a painful conflict of forces, much revolt and opposition to the change due to the ill-will of the members or the insistence of vital movements, but in the end the nectar of immortality rises in the place of this bitterness and as we climb to the higher spiritual nature we come to the end of sorrow, the euthanasia of grief and pain. That is the surpassing happiness which descends upon us at the point or line of culmination of the sattwic discipline." CWSA-19/Essays on the Gita/p-505-506, The Central Truth of the Gita: "The Teacher has completed all else that he needed to say, he has worked out all the central principles and the supporting suggestions and implications of his message and elucidated the principal doubts and questions that might rise around it, and now all that rests for him to do is to put into decisive phrase and penetrating formula the one last word, the heart itself of the message, the very core of his gospel. And we find that this decisive, last and crowning word is not merely the essence of what has been already said on the matter, not merely a concentrated description of the needed self-discipline, the Sadhana , and of that greater spiritual consciousness which is to be the result of all its effort and askesis; it sweeps out, as it were, yet farther, breaks down every limit and rule, canon and formula and opens into a wide and illimitable spiritual truth with an infinite potentiality of significance. And that is a sign of the profundity, the wide reach, the greatness of spirit of the Gita’s teaching. An ordinary religious teaching or philosophical doctrine is well enough satisfied to seize on certain great and vital aspects of truth and turn them into utilisable dogma and instruction, method and practice for the guidance of man in his inner life and the law and form of his action; it does not go farther, it does not open doors out of the circle of its own system , does not lead us out into some widest freedom and unimprisoned largeness. This limitation is useful and indeed for a time indispensable. Man bounded by his mind and will has need of a law and rule, a fixed system, a definite practice selective of his thought and action; he asks for the single unmistakable hewn path hedged, fixed and secure to the tread, for the limited horizons, for the enclosed resting-places. It is only the strong and few who can move through freedom to freedom. And yet in the end the free soul ought to have an issue out of the forms and systems in which the mind finds its account and takes its limited pleasure. To exceed our ladder of ascent, not to stop short even on the topmost stair but move untrammelled and at large in the wideness of the spirit is a release important for our perfection; the spirit’s absolute liberty is our perfect status. And this is how the Gita leads us: it lays down a firm and sure but very large way of ascent, a great Dharma , and then it takes us out beyond all that is laid down, beyond all dharmas, into infinitely open spaces, divulges to us the hope, lets us into the secret of an absolute perfection founded in an absolute spiritual liberty, and that secret, guhyatamam , (The Gita-18.64) is the substance of what it calls its supreme word, that the hidden thing, the inmost knowledge." CWSA-19/Essays on the Gita/p-526-527, “In other words a will of entire self-giving opens wide all the gates of the spirit and brings in response an entire descent and self-giving of the Godhead to the human being, and that at once reshapes and assimilates everything in us to the law of the divine existence by a rapid transformation of the lower into the spiritual nature . The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. ” CWSA-19/Essays on the Gita/p-335, "It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender." CWSA-23/The Synthesis of Yoga/p-86, “In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. This consecration in its turn must culminate in an integral self- giving to the Highest; for its crown and sign of completion is the whole nature’s all-comprehending absolute surrender. In the second stage of the Yoga, transitional between the human and the divine working, there will supervene an increasing purified and vigilant passivity, a more and more luminous divine response to the Divine Force, but not to any other; and there will be as a result the growing inrush of a great and conscious miraculous working from above. In the last period there is no effort at all, no set method, no fixed sadhana; the place of endeavour and tapasya will be taken by a natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected terrestrial nature. These are the natural successions of the action of the Yoga.” CWSA-23/The Synthesis of Yoga-87, “Surrender is giving oneself to the Divine — to give everything one is or has to the Divine and regard nothing as one’s own, to obey only the Divine will and no other, to live for the Divine and not for the ego.” CWSA-29/Letters on Yoga-II-67, SABCL-23/Letters on Yoga-585, Mahavakya or the Supreme Word of the Gita : "The last, the closing supreme word of the Gita expressing the highest mystery is spoken in two brief, direct and simple slokas and these are left without farther comment or enlargement to sink into the mind and reveal their own fullness of meaning in the soul’s experience. For it is alone this inner incessantly extending experience that can make evident the infinite deal of meaning with which are for ever pregnant these words in themselves apparently so slight and simple. And we feel, as they are being uttered, that it was this for which the soul of the disciple was being prepared all the time and the rest was only an enlightening and enabling discipline and doctrine. Thus runs this secret of secrets, the highest most direct message of the Ishwara. “Become my-minded, my lover and adorer, a sacrificer to me, bow thyself to me, to me thou shalt come, this is my pledge and promise to thee, for dear art thou to me. Abandon all dharmas and take refuge in me alone. I will deliver thee from all sin and evil, do not grieve." (The Gita-18.65-66)" CWSA-19/Essays on the Gita/p-555-556, "The Gita throughout has been insisting on a great and well-built discipline of Yoga, a large and clearly traced philosophical system, on the Swabhava and the Swadharma , on the sattwic law of life as leading out of itself by a self-exceeding exaltation to a free spiritual dharma of immortal existence utterly wide in its spaces and high-lifted beyond the limitation of even this highest guna, on many rules and means and injunctions and conditions of perfection, and now suddenly it seems to break out of its own structure and says to the human soul, “Abandon all dharmas, give thyself to the Divine alone, to the supreme Godhead above and around and within thee: that is all that thou needest, that is the truest and greatest way, that is the real deliverance.” (The Gita-18.66) The Master of the worlds in the form of the divine Charioteer and Teacher of Kurukshetra has revealed to man the magnificent realities of God and Self and Spirit and the nature of the complex world and the relation of man’s mind and life and heart and senses to the Spirit and the victorious means by which through his own spiritual self-discipline and effort he can rise out of mortality into immortality and out of his limited mental into his infinite spiritual existence. And now speaking as the Spirit and Godhead in man and in all things he says to him, “All this personal effort and self-discipline will not in the end be needed, all following and limitation of rule and dharma can at last be thrown away as hampering encumbrances if thou canst make a complete surrender to Me, depend alone on the Spirit and Godhead within thee and all things and trust to his sole guidance. Turn all thy mind to me and fill it with the thought of me and my presence. Turn all thy heart to me, make thy every action, whatever it be, a sacrifice and offering to me. That done, leave me to do my will with thy life and soul and action; do not be grieved or perplexed by my dealings with thy mind and heart and life and works or troubled because they do not seem to follow the laws and dharmas man imposes on himself to guide his limited will and intelligence. My ways are the ways of a perfect wisdom and power and love that knows all things and combines all its movements in view of a perfect eventual result; for it is refining and weaving together the many threads of an integral perfection. I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit. ”" CWSA-19/Essays on the Gita/p-556-557, “Strength, if it is spiritual, is a power for spiritual realisation; a greater power is sincerity; the greatest power of all is Grace. I have said times without number that if a man is sincere, he will go through in spite of long delay and overwhelming difficulties. I have repeatedly spoken of the Divine Grace. I have referred any number of times to the line of the Gita: Aham tvam sarvapapebhyo moksayisyami ma sucah.. .. “I will deliver thee from all sin and evil, do not grieve.”" CWSA-29/Letters on Yoga-II/p-172, "In the light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karma-yogin, “Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone.” All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit." CWSA-23/The Synthesis of Yoga/p-208, "A perfect equality of the will is the power which dissolves these knots of the lower impulsion to works. This equality will not respond to the lower impulses, but watch for a greater seeing impulsion from the Light above the mind, and will not judge and govern with the intellectual judgment, but wait for enlightenment and direction from a superior plane of vision. As it mounts upward to the supramental being and widens inward to the spiritual largeness, the dynamic nature will be transformed, spiritualised like the emotional and pranic, and grow into a power of the divine nature. There will be plenty of stumblings and errors and imperfections of adjustment of the instruments to their new working, but the increasingly equal soul will not be troubled overmuch or grieve at these things, since, delivered to the guidance of the Light and Power within self and above mind, it will proceed on its way with a firm assurance and await with growing calm the vicissitudes and completion of the process of transformation. The promise of the Divine Being in the Gita will be the anchor of its resolution, “Abandon all dharmas and take refuge in Me alone; I will deliver thee from all sin and evil; do not grieve.”" CWSA-24/The Synthesis of Yoga/p-706 The Most Difficult Part of the Spiritual Problem: "The crux of the spiritual problem, the character of this transition of which it is so difficult for the normal mind of man to get a true apprehension, turns altogether upon the capital distinction between the ignorant life of the ego in the lower nature and the large and luminous existence of the liberated Jiva in his own true spiritual nature. The renunciation of the first must be complete, the transition to the second absolute. This is the distinction on which the Gita dwells here with all possible emphasis. On the one side is this poor, trepidant, braggart egoistic condition of consciousness, ahankrta bhava , the crippling narrowness of this little helpless separative personality according to whose view-point we ordinarily think and act, feel and respond to the touches of existence. On the other are the vast spiritual reaches of immortal fullness, bliss and knowledge into which we are admitted through union with the divine Being, of whom we are then a manifestation and expression in the eternal light and no longer a disguise in the darkness of the ego-nature. It is the completeness of this union which is indicated by the Gita’s satatam maccittah (Always one in heart and consciousness with Me. The Gita-18.57). The life of the ego is founded on a construction of the apparent mental, vital and physical truth of existence, on a nexus of pragmatic relations between the individual soul and Nature, on an intellectual, emotional and sensational interpretation of things used by the little limited I in us to maintain and satisfy the ideas and desires of its bounded separate personality amid the vast action of the universe. All our dharmas , all the ordinary standards by which we determine our view of things and our knowledge and our action, proceed upon this narrow and limiting basis, and to follow them even in the widest wheelings round our ego centre does not carry us out of this petty circle. It is a circle in which the soul is a contented or struggling prisoner, for ever subject to the mixed compulsions of Nature." CWSA-19/Essays on the Gita/p-543-544, 18/ Chapter 18. Renunciation and Moksha Moksha of the Gita and Liberation (Moksha) of Integral Yoga: " For certain ways of thinking liberation is a throwing off of all nature, a silent state of pure being, a nirvana or extinction, a dissolution of the natural existence into some indefinable Absolute, moksa. But an absorbed and immersed bliss, a wideness of actionless peace, a release of self-extinction or a self-drowning in the Absolute is not our aim. We shall give to the idea of liberation, mukti, only the connotation of that inner change which is common to all experience of this kind, essential to perfection and indispensable to spiritual freedom. We shall find that it then implies always two things, a rejection and an assumption, a negative and a positive side; the negative movement of freedom is a liberation from the principal bonds, the master-knots of the lower soul-nature, the positive side an opening or growth into the higher spiritual existence. But what are these master-knots other and deeper twistings than the instrumental knots of the mind, heart, psychic life-force? We find them pointed out for us and insisted on with great force and a constant emphatic repetition in the Gita ; they are four, desire, ego, the dualities and the three gunas of Nature; for to be desireless, ego-less, equal of mind and soul and spirit and nistraigunya, is in the idea of the Gita to be free, mukta . We may accept this description; for everything essential is covered by its amplitude. On the other hand, the positive sense of freedom is to be universal in soul, transcendently one in spirit with God, possessed of the highest divine nature, — as we may say, like to God, or one with him in the law of our being. This is the whole and full sense of liberation and this is the integral freedom of the spirit." CWSA-24/The Synthesis of Yoga/p-674-675, "The ordinary idea is that it is not possible because all action is of the lower gunas, necessarily defective, sadosam , (The Gita-18.48) caused by the motion, inequality, want of balance, unstable strife of the gunas ; but when these unequal gunas fall into perfect equilibrium, all action of Nature ceases and the soul rests in its quietude. The divine Being, we may say, may either exist in his silence or act in Nature through her instrumentation, but in that case must put on the appearance of her strife and imperfection. That may be true of the ordinary deputed action of the Divine in the human spirit with its present relations of soul to nature in an embodied imperfect mental being, but it is not true of the divine nature of perfection. The strife of the gunas is only a representation in the imperfection of the lower nature; what the three gunas stand for are three essential powers of the Divine which are not merely existent in a perfect equilibrium of quietude, but unified in a perfect consensus of divine action. Tamas in the spiritual being becomes a divine calm, which is not an inertia and incapacity of action, but a perfect power, sakti, holding in itself all its capacity and capable of controlling and subjecting to the law of calm even the most stupendous and enormous activity: rajas becomes a self-effecting initiating sheer Will of the spirit, which is not desire, endeavour, striving passion, but the same perfect power of being, sakti, capable of an infinite, imperturbable and blissful action. Sattwa becomes not the modified mental light, prakasa , but the self-existent light of the divine being, jyotih , which is the soul of the perfect power of being and illumines in their unity the divine quietude and the divine will of action. The ordinary liberation gets the still divine light in the divine quietude, but the integral perfection will aim at this greater triune unity .... When this liberation of the nature comes, there is a liberation also of all the spiritual sense of the dualities of Nature. In the lower nature the dualities are the inevitable effect of the play of the gunas on the soul affected by the formations of the sattwic, rajasic and tamasic ego. The knot of this duality is an ignorance which is unable to seize on the spiritual truth of things and concentrates on the imperfect appearances, but meets them not with a mastery of their inner truth, but with a strife and a shifting balance of attraction and repulsion, capacity and incapacity, liking and disliking, pleasure and pain, joy and sorrow, acceptance and repugnance; all life is represented to us as a tangle of these things, of the pleasant and the unpleasant, the beautiful and the unbeautiful, truth and falsehood, fortune and misfortune, success and failure, good and evil, the inextricable double web of Nature. Attachment to its likings and repugnances keeps the soul bound in this web of good and evil, joys and sorrows. The seeker of liberation gets rid of attachment, throws away from his soul the dualities, but as the dualities appear to be the whole act, stuff and frame of life, this release would seem to be most easily compassed by a withdrawal from life, whether a physical withdrawal, so far as that is possible while in the body, or an inner retirement, a refusal of sanction, a liberating distaste, vairagya, for the whole action of Nature. There is a separation of the soul from Nature. Then the soul watches seated above and unmoved, udasına, the strife of the gunas in the natural being and regards as an impassive witness the pleasure and pain of the mind and body. Or it is able to impose its indifference even on the outer mind and watches with the impartial calm or the impartial joy of the detached spectator the universal action in which it has no longer an active inner participation. The end of this movement is the rejection of birth and a departure into the silent self, moksa. .. But this rejection (This rejection is the liberation of the Gita) is not the last possible word of liberation. The integral liberation comes when this passion for release, mumuksutva , founded on distaste or vairagya , is itself transcended; the soul is then liberated both from attachment to the lower action of nature and from all repugnance to the cosmic action of the Divine. (In integral Yoga the double escape, (1) escape from problem of life and (2) escape from universal Divine action are renounced and in the Gita one Soul takes refuge in the supreme abode of param dham through these double escape, which is known as Moksha .) This liberation gets its completeness when the spiritual gnosis can act with a supramental knowledge and reception of the action of Nature and a supramental luminous will in initiation. The gnosis discovers the spiritual sense in Nature, God in things, the soul of good in all things that have the contrary appearance; that soul is delivered in them and out of them, the perversions of the imperfect or contrary forms fall away or are transformed into their higher divine truth, — even as the gunas go back to their divine principles, — and the spirit lives in a universal, infinite and absolute Truth, Good, Beauty, Bliss which is the supramental or ideal divine Nature. The liberation of the Nature becomes one with the liberation of the spirit, and there is founded in the integral freedom the integral perfection." CWSA-24/The Synthesis of Yoga/p-688-690 Fourfold Soul Force: "Through four soul-stages a man must pass before he can be perfect; first, as a Sudra, by service and obedience to tame the brute in his being; then, as a Vaishya to satisfy within the law of morality the lower man in him and evolve the higher man by getting the first taste of delight in well-doing to others than himself and his; then, as the Kshatriya, to be trained in those first qualities without which the pursuit of the Eternal is impossible, courage, strength, unconquerable tenacity and self-devotion to a great task; last, as the Brahmin , so to purify body & mind and nature that he may see the Eternal reflected in himself as in an unsoiled mirror. Having once seen God, man can have no further object in life than to reach and possess Him." CWSA-17/Isha Upanishad/p-195, "The fundamental truth is not this outward thing, but a force of our inner being in movement, the truth of the fourfold active power of the spiritual nature . Each Jiva possesses in his spiritual nature these four sides, is a soul of knowledge, a soul of strength and of power, a soul of mutuality and interchange, a soul of works and service, but one side or other predominates in the action and expressive spirit and tinges the dealings of the soul with its embodied nature; it leads and gives its stamp to the other powers and uses them for the principal strain of action, tendency, experience. The Swabhava then follows, not crudely and rigidly as put in the social demarcation, but subtly and flexibly the law of this strain and develops in developing it the other three powers. Thus the pursuit of the impulse of works and service rightly done develops knowledge, increases power, trains closeness or balance of mutuality and skill and order of relation. Each front of the fourfold godhead moves through the enlargement of its own dominant principle of nature and enrichment by the other three towards a total perfection. This development undergoes the law of the three gunas. There is possible a tamasic and rajasic way of following even the dharma of the soul of knowledge, a brute tamasic and a high sattwic way of following the dharma of power, a forceful rajasic or a beautiful and noble sattwic way of following the dharma of works and service. To arrive at the sattwic way of the inner individual Swadharma and of the works to which it moves us on the ways of life is a preliminary condition of perfection. And it may be noted that the inner Swadharma is not bound to any outward social or other form of action, occupation or function. The soul of works or that element in us that is satisfied to serve, can, for example, make the life of the pursuit of knowledge, the life of struggle and power or the life of mutuality, production and interchange a means of satisfying its divine impulse to labour and to service... And in the end to arrive at the divinest figure and most dynamic soul-power of this fourfold activity is a wide doorway to a swiftest and largest reality of the most high spiritual perfection. This we can do if we turn the action of the Swadharma into a worship of the inner Godhead, the universal Spirit, the transcendent Purushottama and, eventually, surrender the whole action into his hands, mayi sannyasya karmani. (The Gita-3.30) (This verse is often interpreted as a key teaching (of Karma Yoga) on how to perform actions without being bound by attachment to the fruit of work, leading to liberation.) Then as (1) we get beyond the limitation of the three gunas , so also do (2) we get beyond the division of the fourfold law and (3) beyond the limitation of all distinctive dharmas , sarvadharman parityajya . (The Gita-18.66) (1) The Spirit takes up the individual into the universal Swabhava , (2) perfects and unifies the fourfold soul of nature in us and (3) does its self-determined works according to the divine will and the accomplished power of the godhead in the creature." CWSA-19/Essays on the Gita/p-523-524, "The Godhead, the spirit manifested in Nature appears in a sea of infinite quality, Ananta-guna . But the executive or mechanical Prakriti is of the threefold guna, sattwa, rajas, tamas, and the Ananta-guna , the spiritual play of infinite quality, modifies itself in this mechanical nature into the type of these three gunas . And in the soul-force in man this Godhead in Nature represents itself as a fourfold effective Power, catur-vyuha, a Power for knowledge, a Power for strength, a Power for mutuality and active and productive relation and interchange, a Power for works and labour and service, and its presence casts all human life into a nexus and inner and outer operation of these four things. The ancient thought of India conscious of this fourfold type of active human personality and nature built out of it the four types of the Brahmana, Kshatriya, Vaishya and Shudra, each with its spiritual turn, ethical ideal, suitable upbringing, fixed function in society and place in the evolutionary scale of the spirit. As always tends to be the case when we too much externalise and mechanise the more subtle truths of our nature, this became a hard and fast system inconsistent with the freedom and variability and complexity of the finer developing spirit in man. Nevertheless the truth behind it exists and is one of some considerable importance in the perfection of our power of nature; but we have to take it in its inner aspects, first, personality, character, temperament, soul-type, then the soul-force which lies behind them and wears these forms, and lastly the play of the free spiritual Shakti in which they find their culmination and unity beyond all modes . For the crude external idea that a man is born as a Brahmana, Kshatriya, Vaishya or Shudra and that alone, is not a psychological truth of our being. The psychological fact is that there are these four active powers and tendencies of the Spirit and its executive Shakti within us and the predominance of one or the other in the more well-formed part of our personality gives us our main tendencies, dominant qualities and capacities, effective turn in action and life. But they are more or less present in all men, here manifest, there latent, here developed, there subdued and depressed or subordinate, and in the perfect man will be raised up to a fullness and harmony which in the spiritual freedom will burst out into the free play of the infinite quality of the spirit in the inner and outer life and in the self-enjoying creative play of the Purusha with his and the world’s Nature-Power." CWSA-24/The Synthesis of Yoga/p-742-743, "None of these four types of personality can be complete even in its own field if it does not bring into it something of the other qualities. The man of knowledge cannot serve Truth with freedom and perfection, if he has not intellectual and moral courage, will, audacity, the strength to open and conquer new kingdoms, otherwise he becomes a slave of the limited intellect or a servant or at most a ritual priest of only an established knowledge, (That perhaps is why it was the Kshatriya bringing his courage, audacity, spirit of conquest into the fields of intuitive knowledge and spiritual experience who first discovered the great truths of Vedanta .) — cannot use his knowledge to the best advantage unless he has the adaptive skill to work out its truths for the practice of life, otherwise he lives only in the idea, — cannot make the entire consecration of his knowledge unless he has the spirit of service to humanity, to the Godhead in man and the Master of his being. The man of power must illumine and uplift and govern his force and strength by knowledge, light of reason or religion or the spirit, otherwise he becomes the mere forceful Asura, — must have the skill which will help him best to use and administer and regulate his strength and make it creative and fruitful and adapted to his relations with others, otherwise it becomes a mere drive of force across the field of life, a storm that passes and devastates more than it constructs, — must be capable too of obedience and make the use of his strength a service to God and the world, otherwise he becomes a selfish dominator, tyrant, brutal compeller of men’s souls and bodies. The man of productive mind and work must have an open inquiring mind and ideas and knowledge, otherwise he moves in the routine of his functions without expansive growth, must have courage and enterprise, must bring a spirit of service into his getting and production, in order that he may not only get but give, not only amass and enjoy his own life, but consciously help the fruitfulness and fullness of the surrounding life by which he profits. The man of labour and service becomes a helpless drudge and slave of society if he does not bring knowledge and honour and aspiration and skill into his work, since only so can he rise by an opening mind and will and understanding usefulness to the higher dharmas. But the greater perfection of man comes when he enlarges himself to include all these powers, even though one of them may lead the others, and opens his nature more and more into the rounded fullness and universal capacity of the fourfold spirit. Man is not cut out into an exclusive type of one of these dharmas , but all these powers are in him at work at first in an ill- formed confusion, but he gives shape to one or another in birth after birth, progresses from one to the other even in the same life and goes on towards the total development of his inner existence. Our life itself is at once an inquiry after truth and knowledge, a struggle and battle of our will with ourselves and surrounding forces, a constant production, adaptation, application of skill to the material of life and a sacrifice and service. " CWSA-24/The Synthesis of Yoga/p-748-749, " The Yoga of self-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into the free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest degree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta ... The godhead, the soul-power of will and strength rises to a like largeness and altitude. An absolute calm fearlessness of the free spirit, an infinite dynamic courage which no peril, limitation of possibility, wall of opposing force can deter from pursuing the work or aspiration imposed by the spirit, a high nobility of soul and will untouched by any littleness or baseness and moving with a certain greatness of step to spiritual victory or the success of the God-given work through whatever temporary defeat or obstacle, a spirit never depressed or cast down from faith and confidence in the power that works in the being, are the signs of this perfection. There comes too to fulfilment a large godhead, a soul-power of mutuality , a free self-spending and spending of gift and possession in the work to be done, lavished for the production, the creation, the achievement, the possession, gain, utilisable return, a skill that observes the law and adapts the relation and keeps the measure, a great taking into oneself from all beings and a free giving out of oneself to all, a divine commerce, a large enjoyment of the mutual delight of life. And finally there comes to perfection the godhead, the soul-power of service, the universal love that lavishes itself without demand of return, the embrace that takes to itself the body of God in man and works for help and service, the abnegation that is ready to bear the yoke of the Master and make the life a free servitude to Him and under his direction to the claim and need of his creatures, the self-surrender of the whole being to the Master of our being and his work in the world. These things unite, assist and enter into each other, become one. The full consummation comes in the greatest souls most capable of perfection, but some large manifestation of this fourfold soul-power must be sought and can be attained by all who practise the integral Yoga. " CWSA-24/The Synthesis of Yoga/p-750-751 An integral Sadhak will learn four lessons from the Gita . (1) He learns to know extensively the nature and imperfection of the three Gunas and how to go beyond them by increasing Sattwic Nature. In integral Yoga, the sattwic nature is replaced with Equality and Psychic Consciousness. (2) Perfection of fourfold Soul-forces, chaturvarna , and fourfold Spiritual forces, chatwaro manabostatha and their integration and reconciliation. (3) The power of consecration has to be intensified through self-control. Self-control has to be practiced through a purified intellect. With the opening of the Psychic and Spiritual being, this self-control becomes rigorous and with the opening of the Supramental Self, self-control becomes absolute. Thus, one goes beyond the limitation of all distinctive dharmas, sarvadharman parityajya (The Gita-18.66) and surrender becomes comprehensive and he experiences comprehensive Divine union, samagram mam. ( The Gita-7.1) (4) In integral Yoga, the double escape, (1) escape from the problem of life and (2) escape from universal Divine action, are renounced and in the Gita, one Soul takes refuge in the supreme abode of param dham through these double escapes, which is known as Moksha . The Gita's negative sense of liberation, Mukti , is to become desireless, egoless, beyond the dualities, dwandatita , and beyond the three Gunas , nistreigunya. This is complemented in integral Yoga with a positive sense of freedom which is to be '(1) universal in Soul, (2) transcendentally one in spirit with God and (3) possession of the highest Divine Nature.' (CWSA-24/The Synthesis of Yoga/p-674-675) This is Integral Yoga's Mokshya or Integral Liberation. Download this WEB PAGE as a PDF file: The Bhagavad Gita - Yoga Sadhana Camp Discussion 28 July - 31 July 2025 Audio Recording 28 July 2025 Audio Recording 29 July 2025 Audio Recording 30 July 2025 Audio Recording 31 July 2025 “My yoga begun in 1904 had always been personal and apart; those around me knew I was a sadhak but they knew little more as I kept all that went on in me to myself. It was only after my release that for the first time I spoke at Uttarpara publicly about my spiritual experiences. Until I went to Pondicherry I took no disciples; with those who accompanied me or joined me in Pondicherry I had at first the relation of friends and companions rather than of a guru and disciples; it was on the ground of politics that I had come to know them and not on the spiritual ground. Afterwards only there was a gradual development of spiritual relations until the Mother came back from Japan and the Ashram was founded or rather founded itself in 1926. I began my yoga in 1904 without a guru ; in 1908 I received important help from a Mahratta yogi and discovered the foundations of my sadhana; but from that time till the Mother came to India I received no spiritual help from anyone else. My sadhana before and afterwards was not founded upon books but upon personal experiences that crowded on me from within. But in the jail I had the Gita and the Upanishads with me, practised the yoga of the Gita and meditated with the help of the Upanishads ; these were the only books from which I found guidance; the Veda which I first began to read long afterwards in Pondicherry rather confirmed what experiences I already had than was any guide to my sadhana. I sometimes turned to the Gita for light when there was a question or a difficulty and usually received help or an answer from it, but there were no such happenings in connection with the Gita as are narrated in the book. It is a fact that I was hearing constantly the voice of Vivekananda speaking to me for a fortnight in the jail in my solitary meditation and felt his presence, but this had nothing to do with the alleged circumstances narrated in the book, circumstances that never took place, nor had it anything to do with the Gita . The voice spoke only on a special and limited but very important field of spiritual experience and it ceased as soon as it had finished saying all that it had to say on that subject.” Sri Aurobindo CWSA-36/Autobiographical Notes-98-99

"A power dwelt in her soul too great for earth, A bliss lived in her heart too large for heaven; Light too intense for thought and love too boundless For earth’s emotions lit her skies of mind And spread through her deep and happy seas of soul." Savitri - The Return to Earth ALL LIFE IS YOGA(sarva (ananta) jivanam nitya-yogamastu ) “One must accept infirmity and even accept looking like an imbecile, one must accept everything, and there is not one person in fifty millions who has the courage to do it (Sri Aurobindo told me I was the only one!…[laughing] It may be so!). Many have also gone off elsewhere, into other, more or less subtle worlds— you see, there are millions of ways to escape, but only one way to stay: that is to have courage and endurance, to accept all the appearances of infirmity, powerlessness, ignorance—the appearances of the very negation of truth. But if one does not accept that, nothing will ever change. As for those who want to go on being great, luminous, strong, powerful and so on and so forth, well, let them stay where they are, they cannot do anything for earth.” The Mother The Mother's Agenda-25.09.1965 The Mother's above Subconscient transformation experience hints that if one very rarest of the rare Soul has the Supreme force of Vijnana at his disposal, then he can adventure into the dark Inconscient and Subconscient Sheaths to face and confront all infirmity, powerlessness and negations and Divinise them. This immense transformative work by renouncing 'the glory and felicity,' (Savitri-136) appears outwardly as a vain and thankless job and to do such inner action, one must have the Spirit of long and hard Sacrifice. If one man becomes a channel of descent of the Supreme energy, then the whole of humanity will benefit by a leap in Consciousness. The Savitri book has a message to the aimless and issueless circling human race to be conscious of the issue and aim of Savitri within , who must accumulate Soul Force in each birth, by concentration on the single issue, “This was the day when Satyavan must die.” (Savitri-10) This dark foreknowledge of 'the soul of the world' (Savitri-666) helped her Soul to a new attempt to confront and wrestle endlessly with Death, Fate, the riddle of human birth and the shadow of negative energies until the last breath, and to trace a path to divinise the clay and 'Plants heaven’s delight in the heart’s passionate mire.' (Savitri-354) Her universalised Consciousness accepts 'No victory...of Death or Fate' (Savitri-354) and she drives all the Souls to new attempt to confront Death. Her Soul’s issue is to change the human destiny through Yogic discipline, initially by the movement of ascending and descending Consciousness and finally to reach an apex Consciousness of world destiny where all is won by the dynamization of Static Witness Supreme Self, Para-prakriti, or all is lost for man by non-dynamization of Static Witness Supreme Self, Paramatma . Aspiring to the highest is divided into two parts. One is static union with the Supreme Self and the other is dynamic union with the Supreme Self. The problem of existence cannot be resolved with union with static Supreme Self and all problems of existence can be resolved by dynamic union with the Supreme Self. She insists on dynamising the apex Bliss Consciousness in all the ten planes or worlds, including this external world. The most difficult task for a Sadhak is the extreme accumulation of the ‘Spirit’s bare and absolute potencies’ (Savitri-57) to become mightier than all the forces of the material and vital world and wrestles with Matter to meet and confront victoriously dark Subconscient forces of naked Hell, compel active dynamic unification of cosmic Nature and tearing of desire from its bleeding Inconscient root is identified as ‘last and mightiest transformation’ (Savitri-318) which culminates in Divinisation of mundane surface Nature. Then he emerges as Universalised individual Soul Centre with a liberated immobile Soul and transformed mobile Nature. "Whoever is too great must lonely live. Adored he walks in mighty solitude; Vain is his labour to create his kind, His only comrade is the Strength within." Savitri-368 "The great are strongest when they stand alone." Savitri-460 When a prepared Soul takes birth on earth, it becomes difficult for him to find equal Souls who can commune with eternal essence and eternally unite with fourfold Divine union or as the Mother confirms, "Only, the whole thing is that the time must have come, there must be only That left – all the rest spoils, whatever it is, even the highest, purest, noblest, most beautiful and marvelous things: all that spoils. Only That. ” (The Mother's Agenda/ March 26, 1966) Till the arrival of the 'predestined face' without, he must live alone with his Psychic Being within and must be isolated from existing inferior human existence. Or he 'will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.' (CWSA-23/The Synthesis of Yoga/p-211) The desperate effort made to create, nurture and build an equal Soul or Spiritual Successor, lokasangraha, is identified here as a waste of time and vain effort. Because the present Soul incarnation is 'made ready through a thousand years' (Savitri-398) of past birth preparation. Before arriving at any higher Universal life, time and space must be utilised exclusively to the preliminary work of 'psychicisation and spiritualisation of the being and nature...' (CWSA-28/Letters on Yoga-I/p-290) through renunciation, concentration, consecration, purification, liberation and perfection of intelligence and will (buddhi yoga ). Savitri further proposes a Sadhaka to accept the Psychic Being or the Soul within the heart centre as the one and only best friend, guide and fosterer of All Life, and Universalise and Supramentalise it as a later state of perfection. Savitri is a representative symbol of Incarnation and a few Instruments and Emanations, always extending subtle physical presence very close to the earth’s atmosphere, ready to waste all Infinity of time, with the single mission of divinising life. The above verse recognises them as '‘the sun-eyed children of a marvellous dawn" (Savitri-343) or 'Omnipotent's flaming pioneers.' (Savitri-343) However small the number, they may be; they must not squander time and energy to 'widely spread the mission' (CWSA-28/Letters on Yoga-I/p-290) but rather devote time to Psychicise and Spiritualise being and nature. Thus, they accumulate and universalise Spiritual energy and canalise this invisible Universal and Transcendent Force to earth and men. They learn the lesson to depend on descending overhead Spiritual energy rather than on collective force. The Mother defined her universal world action in the following terms: “In the night, I am always given a state of human consciousness to put right, one after another—there are millions of them. And there are always all the images and events that illustrate that particular state of consciousness. At times, it is very hard going: I wake up tired, as after a long period of work.” The Mother The Mother’s Agenda-5/p-170-71 “All the mornings are difficult...for instance, all the vibrations from sick people, all those problems of life come from everywhere. And for those three hours, there is tension, struggle, acute seeking for what should be done or for the attitude to be taken...It is that time I have tested the power of mantra. ..I repeat my mantra automatically, without stopping; and every time the difficulty increases, a kind of Power comes into those words and acts on Matter...It saves the situation at critical moments...it restores order.” The Mother The Mother’s Agenda-5/p-225 This work of harmonising the world discord on a large scale is restated in the Mother’s language, “That union between the two, between the subtle physical and the material physical, is taking place all the time—day and night...there is an attempt to substitute one for the other.” The Mother The Mother’s Agenda-11/p-151 “A million wounds gape in his (Avatar’s ) secret heart... The sorrow of all living things shall come And knock at his (Avatar’s ) doors and live within his house;” Savitri-446 "For about sixty years I have been constantly looking after people who are said to be "dying" – constantly." The Mother The Mother's Agenda-April 28, 1965 (Savitri said) "Are there not still a million fights to wage?" Savitri-687 This large-scale subtle-physical world action executed by an Avatar (a special manifestation of the Supreme Lord, Parameswara ) can be repeated on a relatively small scale by Her instruments and Emanations (one centre of the multiple Divine or creation of universal Mother or all the manifestations of Vibhutis are an infinitesimal portion of His Existence. (The Gita-10.41)) by accepting life as a field of constant enlargement and growing Spiritual Influence through overhead descent of Divine Will, Wisdom and Love. "Only a slow advance the earth can bear.” (Savitri-244) "The surface men scan, the depths refuse their search:” (Savitri-657) In the long run, humanity will be prepared to enter inner life and divinise themselves by going beyond the slavery of lower Nature and learning the lesson of ceaseless sacrificial Divine Action and Wisdom. All the Divine opulence will be given to them by opening themselves towards the Supreme Self and dynamisation of Sachchidananda Consciousness in external life and action. OM TAT SAT DOWNLOAD THIS WEBPAGE IN PDF FORMAT: DOWNLOAD THE ODIA WEBPAGE IN PDF FORMAT: ABOUT SRI MATRINIKETAN ASHRAM “Earthly realisations easily take on a great importance in our eyes, for they are proportionate to our external being with this limited form which makes us men. But what is an earthly realisation beside Thee, before Thee? However perfect, complete, divine it may be, it is nothing but an indiscernible moment in Thy eternity ; and the results obtained by it, however powerful and marvellous they may be, are nothing but an imperceptible atom in the infinite march to Thee. This is what Thy workers must never forget , otherwise they will become unfit to serve Thee.” The Mother Prayers And Meditations-July-17/1914 READ MORE >> SRI MATRI DHYANA MANDIR "All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-113 READ MORE >> TATTVAMASI “Then there were the few —the rare individuals— who are ready to make the necessary effort to prepare themselves for the transformation and to attract the new forces , try to adapt matter, seek the means of expression and so forth. Those are ready for Sri Aurobindo’s Yoga . They are very few . There are even those who have the sense of sacrifice and are ready have a hard and difficult life, as long as it leads them or helps them towards this future transformation. But they should not, they should in no way try to influence others and make them share their own effort : that would be quite unjust – not only unjust, but extremely clumsy because it would alter the universal – or at least terrestrial – rhythm and movement, and instead of helping, it would cause conflicts and result in chaos.” The Mother The Mother's Agenda/27th November, 1965 READ MORE >> “If by solitude you mean not seeing people any more than is indispensable and not speaking with them unless it is absolutely necessary, then we are agreed .” The Mother TMCW-17/More answers from the Mother/p-100 “Moreover, he who wants to do “ intensive sadhana ” must be able to isolate himself from his surroundings and, if necessary, to sit in deep meditation even on a battlefield in the midst of the roaring guns.” The Mother TMCW-14/Words of the Mother-II/p-47, Our Mantra of collective Divine living is "Accept everything, but cling to nothing."¹ For that is a necessary condition of harmonising and organising the Subconscient of the whole earth² with the recognition of the fact that 'For in everything he seeks truth, in everything right, in everything height and freedom'² ⁰ and 'in the unseen providence of things our greatest difficulties are our best opportunities.'¹⁴ Its inspiring Psychic and Spiritual motive is 'To arrive by the shortest way at the largest development'¹³ and this 'perfect assurance of a rapid progress'¹ ⁵ is ensured by complete possession of equality, samata ; for perfect equality gives the fitness²³ to pursue the Yoga of Self-perfection. Its mission is primarily the invisible inner action of movement of Psychic and Spiritual Consciousness , of which this Ashram, website and Sri Matri Dhyana Mandir are secondary outer manifestations of Karma, Jnana and Bhakti Yoga respectively . By this exercise, we partly fulfill the instruction issued in Sri Aurobindo’s principal Teachings, The Synthesis of Yoga, that a Sadhaka of integral Yoga must be accountable ³ for his Sadhana to the Self, the World and the Divine. He must have an account of Karma Yoga through the manifestation of nine inner kingdoms and one outer kingdom, an account of Jnana Yoga through the manifestation of mundane and Supreme Wisdom; 'for while it embraces the knowledge received from the past, it seeks to organise it anew for the present and the future,'¹ ⁹ an account of Bhakti Yoga through the manifestation of Divine Love, Beauty, and Delight, and an account of the Yoga of Self-perfection through the transformation of Nature. He must have a full account⁴ of the inner and outer evolution of Earth's Spiritual history , its rise and fall of Consciousness and all the 'limited revelations of modern knowledge and seeking.'⁴ Savitri book defines the life of an ordinary Soul as 'A swimmer lost between two leaping seas'¹⁶ of Light and life of a Spiritualised and Supramentalised Psychic Soul as 'Our life is entrenched between two rivers of Light,'¹⁷ or ''Heaven’s leaning down to embrace from all sides earth.'¹ ⁸ Those who are beneficiaries of a brief touch of Supramental Energy, now active on earth's atmosphere, can act, think and love far beyond the limitations of the human mind and in this new manifestation, they will feel a considerable difference in earth's atmosphere in the sense that a Force is felt all around, permeating, warming and fulfilling the body, life and mind. This is a life filled with another fresh Energy whose inrush is felt from within, above, around and below the feet. The quality of an individual and an institution is measured by the degree of Truth, Purity and Knowledge they have worked out from a Transcendent Source. An individual (or an institution) is weighed by the accumulation of the quantum of overhead Divine Will, Divine Wisdom and Divine Love, that has descended to his purified vessel and that he will carry as accumulated Soul Force in successive births. The most conscious individual personalit y prepares himself to become a channel through which an incalculable amount of Divine Force, Love, Delight, Wisdom and Beauty rushes into the earth’s atmosphere. Thus, his Divine action is related to the enrichment and doing good of all creatures, sarvabhuta hiteratah, ¹² harmonisation of world problems and upliftment of the earth's obscure Fate. His Divine Wisdom is 'A lightning from the heights that think and plan,'⁵ 'Saw the unseen and thought the unthinkable, Opened the enormous doors of the unknown,'⁶ 'The Eternal’s truth shall mould his thoughts and acts, The Eternal’s truth shall be his light and guide.'⁷ His all-embracing, intimate universal Divine Love 'comes sea-like down to fill the image of our transience,'⁸ 'stilled all weeping with its hand of joy,'⁹ 'led things evil towards their secret good,'⁹ 'turned racked falsehood into happy truth,'⁹ and 'A constant touch of sweetness linked all hearts.'⁹ The business of night and death fails when a Lover 'Gathers the whole world into his single breast.' ² ¹ His transcendent Divine Love is a stranger to all human relations¹⁰ and this Divine Love labours in the depths of dark Inconscient and exults on the heights of Sachchidananda plane and shall remake¹¹ and rebuild this naked hardest material world. His Inconscient Self Divine Love can awaken the greatest Divine energy, which is identified as 'A bliss is born that can remake our life.' ²² Thus, the task of the nameless integral Sadhak is partly foreseen and executed in this birth in secrecy and silence. (References: 1: CWSA-24/The Synthesis of Yoga/p-718, 2: The Mother's Agenda-26.07.1960, 3: CWSA-24/The Synthesis of Yoga/p-631, 4: CWSA-19/Essays on the Gita/p-10, 5: Savitri-336, 6: Savitri-359, 7: Savitri-707, 8: Savitri-171, 9: Savitri-291, 10: Savitri-657, 11: Savitri-592,12: The Gita-5.25, 12.4, 13: CWSA-24/The Synthesis of Yoga/p-613, 14: CWSA-23/The Synthesis of Yoga/p-11, 15: CWSA-24/The Synthesis of Yoga/p-724, 16: Savitri-700, 17: Savitri-531. 18: Savitri-716, 19: CWSA-23/The Synthesis of Yoga/p-56, 20: CWSA-13/Essays in Philosophy and Yoga/p-443, 21: Savitri-632-633, 22: Savitri-397-398, 23: CWSA-24/The Synthesis of Yoga/p-702, )

Study of The Bhagavad Gita The Blessed Lord said, "My birth and action are both Divine" The Gita-4.9 The Editor’s Note “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga . To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 The Gita informs us that only Avatars are born-free and they are free from the influence of lower Nature and ordinary action from their very birth, janma karma cha me divyam .³ All others, ordinary human beings, twice-born Souls, Instruments and Emanations are not free from the influence of the lower Nature of the three Gunas .³ Through Yoga or practice of Self-control, or by opening themselves to the Influence of Avatars , they arrive at constant union with the Divine, mayi vartate,⁵ mayi nivasisyasi,⁸ nitya yukta .⁴⁸ The Lord of the Gita hints about His past incarnations before the beginning of creation or as hinted in Savitri, He was ‘older than the birth of Time’⁹ and during this period He gave the imperishable, highest, royal synthetic Yoga to Sun God, Vivasvan. Vivasvan gave it to Manu , the father of men or as hinted in Savitri, ‘first man’¹⁰ of creation. Manu gave it to Ikshvaku , the head of the Solar line and the first King of the solar race. Thus, it came down from royal Sage to royal Sage till it was lost in the great lapse of Time. This same, ancient and original reconciling Yogic path was declared again to Arjuna by Lord Sri Krishna in the war field of Kurukshetra . Now this truth of ‘the largest development in the shortest possible path’¹⁶ or the highest secret of Purushottama Consciousness, its dynamic state, Para-prakriti, and a supreme relation between dual Godhead, Paramatma and Para-prakriti is again revealed⁵ to Sri Aurobindo in the book ‘Essays on the Gita’ and subsequently in the book ‘The Synthesis of Yoga .’ Essays on the Gita gives the message of rending²⁷ the veil between mind and preliminary stairs of Supermind by the long movement of Cosmic Consciousness through realisation of this existence as the body of the Divine, Vasudevah sarvamit i¹¹ and to live in the world with the sense of oneness with all existence, ekatvamasthitah, ⁵ oneness in every separate being, ekatvena prithaktvena ,²⁶ and without separation from the transcendent Divine, mayi nivasisyasi. ⁸ Thus, a Spiritual man pauses at the border of Overmind or preliminary Supramental Consciousness; he has three qualities of oneness, harmony and order that predominate his frontal surface Nature. This was Sri Aurobindo’s state of Consciousness at Alipore Jail and the beginning of His decisive Spiritual life. Ordering of creation through largescale destruction²⁵ of all that are Soul slaying truth, nasana atmanah ,¹⁷ transitory, anityam ,¹⁸ unproductive, klaibyam ,¹⁹ unrighteousness, adharmam, ²⁰ corrupt, produsyanti, ²¹ evil, anistam ,²² unjust, asatyam ,²³ divisible, vibhaktam ,²⁴ and narrow, khudram ,¹⁹ is identified as extension of Supramental action.¹² Thus, existence moves ahead towards the manifestation of new Consciousness and the Divine is a hierarchy of affirmative energies by whose activation mankind can move towards a superior existence and Divine life. On this occasion, the Lord has manifested here as the Time, the Destroyer for creation, ceaseless action and preservation of His existence. The Spiritual significance of the Gita is immense as its Divine is both manifest, saguna and unmanifest, nirguna , and beyond both, THAT, Tat, thus leading the creation towards the complete Divine union. The Gita is a synthesis of six mutually antagonist schools of ancient teachings that of Mimamsa, Vedanta, Vaisesika, Nyaya, Sankhya and Yoga. Mimamsa is specialised and narrow form of Yoga in which Vedic sacrifice offered with desire, ritualised work and knowledge of gods are accepted as means of salvation. It also accepts fruits of enjoyment and lordship in earth, heaven and the world in between them. In the Vedanta , the above approach is accepted as a preliminary state of ignorance and they are in the end either transcended or renounced as an obstacle to the seeker of liberation; the Vedic worship of gods are accepted by Vedantists as material and mental powers, who do not desire man to be free and oppose the principles of liberation; thus, the Vedanta perceived Divine as Immutable Self, Paramatma , who has to be attained not by sacrificial work and adoration but by knowledge. Vaisesika, gives importance to the Vedantic liberation in addition to the exploration of nature of the nine eternal substances that of air, fire, water, earth, mind, ether, time, space and soul, of which the first five including mind are recognised as atomic. Nyaya , the Science of logic, is an extension of the Vaisesika, in which the multiple subtle worlds beyond the material world are identified, which are the source and creator of the material principles. Sankhya accepts the Divine as inactive and immutable Purusha and makes an opposition between the static state of Purusha , akarta and the dynamic state of Prakriti, kartri, and hence Sankya liberation culminates with the cessation of all works. This Sankhya doctrine created the world by double principles of (many) Purusha and (single) Prakriti , which is a valid and indispensable practical knowledge in the lower hemisphere but ‘not all the true truth… and the highest truth’³⁰ of existence. Yoga accepts the notion of the Divine as Ishwara , who is the Lord of Shakti and active Prakriti ; hence, its liberation is not the cessation of work and freedom of Soul is realised even though involved in all works. Thus, liberation of the Soul is compatible with ceaseless world action; sarvabhuta- hite ratah , ‘is not inconsistent with living in Brahman ’¹⁴ and it is through desireless sacrificial action, the Kshara Purusha in the heart (which is all existence, sarva bhutani ) is united with Akshara Purusha above the head (which sees Divine everywhere, mam pasyati sarvatra ). The world admires the Gita ‘as one of the greatest scriptures, especially for its treatment of the problem of the place of works in spiritual endeavour’²⁹ and it introduces ‘a new and satisfying spiritual norm of works’⁴⁷ or the best standard of Karma Yoga ‘laid down for all time’²⁹ for the whole of humanity of doing all works from a glad, unattached, free and liberated Soul state with the knowledge of Wheel of Works. The method of ‘Yoga has been admitted for the self-surrender of the will, mind, heart, all the psychological being to the Ishwara , the divine Lord of the nature. It has been completed by the revelation of the supernal Master of existence as the original Godhead of whom the Jiva is the partial being in Nature.’⁴⁴ The limitation of Yoga is exceeded in integral Yoga ‘by the soul’s seeing of all things as the Lord in the light of a perfect spiritual oneness.’⁴⁴ The Vedanta and Sankhya give the message of absolute calm, seclusion and cessation of work as indispensable to attain Knowledge and state of Samadhi. They suffer the disadvantage that universalisation of their teachings of saintly inactivity will lead towards world dissolution and destructions, upahanyam .¹ A physical abstention of work is identified as a dangerous proposition, ‘for it exerts a misleading influence on ordinary men.’⁴ The Gita does not synthesise the teaching of the Hatha and Raja Yoga like the synthetic teachings of the more powerful Tantra , but a passing reference is made to their systemised method and concentration on physical, vital and mental perfection. Buddhism and Illusionist Mayavada are the later developments of Religious Schools in which the former rejected the World, the Self and the Divine as illusions and accepted a Divine discipline of action and devotion in the form of universal love and fathomless compassion and the latter developed intolerance towards action, accepted Divine as Real by the exclusion of the illusory world. The Mahayanist Buddhism is largely influenced by the message of the Gita and transformed its original school of quietistic and illuminated ascetic trend into a ‘religion of meditative devotion and compassionate action.’⁶ It bridged the gulf between a high Nirvanic state of absolute impersonality and dynamic possibilities of life and action. The later school of the Vaishnava Bhakti movement is an exclusive absorption in some Divine Personality and Divine value of His manifestation to the exclusion of Divine Impersonality. These ancient and later Vedantic Teachings either lead to the impersonal form of Brahman, nirguna Brahman or the personal form of Deity, saguna Brahman or to the liberation in actionless knowledge of deep Samadhi or the liberation absorbed in highest Delight of Turiya. The Gita claims its teachings superior to all other forms of ancient Yoga by raising the Consciousness to a plane called an all-inclusive Purushottama state where the limitation, rigidity and partial truth of all other exclusive Yogic paths are corrected, broadened and united; all the powers of Being are directed Godward, reconciled Divine Knowledge, Action and Ecstasy, and widened by complete self-absorption in the Eternal and perfect Divine union by identity. The Gita has attempted to preserve the balance of the six ancient doctrines, and maintains the essential foundation of original synthesis but the form, combinations and terminologies have changed and restated in the light of the developed new Spiritual experiences. Thus, through firm subtlety and high courage, it opens the gate of unexplored planes and powers of Nature and Soul in universalised Consciousness and knowledge of the Eternal Source from whom one comes and by whom he lives. It has the high role of liberating humanity. In a Spiritualised World, the sense-enjoyment is changed into Soul-enjoyment. This is extended in integral Yoga in transforming humanity, prakritijairmuktam,³ where the Soul’s ecstatic oneness with the Divine extended towards the race is complemented by Subliminal, Psychic, Spiritual and Supramental sense enjoyments leading the creation towards permanent descent and the full possession of Sachchidananda Consciousness. The difference between ancient Shastras and the integral Shastra is that truth, vision and Spiritual experiences hinted³¹ in the former are vividly experienced in the latter. The integral Yoga gives this message that the supreme mystery hinted in the Gita, the Upanishad and the Veda but never developed is its one of the principal motives to uncover which is the quest for double immortality of Soul and Nature and quadruple perfection of Soul, Nature, Life and Consciousness that will come in stages and as hinted by the Mother , which ‘will stretch over thousands of years.’² A traditional Sadhaka , after realisation of Kshara, Akshara and Purushottama consciousness feels that this realisation cannot be reconciled⁷ with the untransformed nature of the three Gunas . So, he has no unfinished task left and hence enjoys the Spirit’s ecstatic state, concentrates on the issue of freedom from rebirth and escapes into the supreme abode of param dham through the passage of Purushottama state. Or he will prefer to live in the Supramental Centre above the head and utilises this Centre as a passage of escape into the final destination of Param Dham . In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation of Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti consciously pours into the material vessel. He will not settle back to enjoy the delight and fruit of his Spiritual achievement rather he identifies himself with world problems and world suffering through the activation of the universal Self. His Psychic, Spiritual and Supramental purification, transformation and perfection resume action from a firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. He will initially learn the lesson to move the consciousness ceaselessly between Psychic and Spiritual Being superseding his earlier movement limiting to three modes of Nature, gunas, and finally learns the lesson to move the Consciousness between Bliss Self and Inconscient Self.²⁸ He will call down the Supreme Mother and Supreme Purusha into his Psychic heart centre and utilises this centre as meeting point of dual Godhead and activation of the corresponding Supramental energy. The double sincerity, dvibidha nistha, ¹⁵ with which the Gita proposes to begin Yoga of Works and Knowledge simultaneously is transformed in integral Yoga into multiple sincerity or integral sincerity where Yoga proceeds ahead with the triple wheel of Karma, Jnana and Bhakti Yoga and culminates with the aid and movement of the fourth wheel, known as Yoga of Self-perfection. Sri Aurobindo’s writings suggest that those whose intellect is Spiritualized, or who have practiced the Buddhi Yoga (Sankhya) of the Gita , (Buddhi Yoga proposes to live in an active trance, samadhi, where mind is pacified, equality is established and one lives without desire.) can directly benefit from the Supramental energy now active in the earth’s atmosphere or through purified intellect ' some of the nearest keys to the supramental action are discoverable ' (CWSA-24/The Synthesis of Yoga/p-813) or " a series of mental representations which may be made clues to the true truth and, more and more refined and illuminated and rendered transparent by the influence, the infiltration and the descent of the light from above, prepare the intelligence for opening to the capacity of true knowledge. " (CWSA-24/The Synthesis of Yoga/p-887-888) “All that [ideas such as “everything will soon be spiritualised”] is absurd. The descent of the supramental means only that the Power will be there in the earth consciousness as a living force just as the thinking mental and the higher mental are already there. But an animal cannot take advantage of the presence of the thinking mental Power or an undeveloped man of the presence of the higher mental Power — so too everybody will not be able to take advantage of the presence of the supramental Power. I have also often enough said that it will be at first for the few, not for the whole earth, — only there will be a growing influence of it on the earth life.” CWSA-28/Letters on Yoga/p-290, "Eventually their (purified intelligence and will, buddhya visuddhaya, The Gita-18.51) response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action. " (CWSA/24/The Synthesis of Yoga/p-655) Furthermore, The Mother has emphasized: “A new consciousness is at work upon earth to prepare the coming of the superhuman being… Open yourselves to this consciousness if you aspire to serve the Divine Work…To come into contact with this new consciousness, the essential condition is no longer to have any desires and to be wholly sincere.” (The Mother’s Agenda- 9th April 1969) This book The Bhagavad Gita and Integral Yoga is a preparation to glimpse a far greater Light, a means to begin the eternal unfolding of the Truth and an offering of love, service and gratitude to the Divine by desiring nothing from Him and His creation in return, anapekhyah .¹³ OM TAT SAT References of the above Editor's Note are available in the manuscript of 'The Bhagavad Gita and Integral Yoga' (page 14) . 1 /Introduction Summary or A Brief Restatement: The first verse of the Gita is: Dhritarashtra said : On the field of Kurukshetra (symbol of outer war), the field of the working out of the Dharma (symbol of inner war), gathered together, eager for battle, what did they, O Sanjaya , my people and the Pandavas ? ଧୃତରାଷ୍ଟ୍ର କହିଲେ: “ହେ ସଞ୍ଜୟ ଯୁଧ୍ୟ କରିବା ପାଇଁ ବ୍ୟାକୁଳ ଭାବରେ ସମବେତ ହୋଇଥିବା ମୋ ପୁତ୍ର ଏବଂ ପାଣ୍ଡୁ ପୁତ୍ରମାନେ ଅନ୍ତର ଯୁଧ୍ୟର ପ୍ରତୀକ ଧର୍ମକ୍ଷେତ୍ର ଓ ବାହ୍ୟ ଯୁଧ୍ୟର ପ୍ରତୀକ କୁରୁକ୍ଷେତ୍ରରେ କଣ କରୁଛନ୍ତି?” Supporting Material to Pursue Integral Yoga: (1) Integral Yoga proposes to utilize nine-tenths of time to wage inner war extending over nine inner planes, and one-tenths of time is devoted to pursuing outer war to manifest truth and wisdom in the material world. (King Aswapati’s experience) “Assaults of Hell endured and Titan strokes And bore the fierce inner wounds that are slow to heal.” Savitri-230 “Or must fire always test the great of soul?” Savitri-423 “A million wounds gape in his (Avatar’s) secret heart.” Savitri-446, 2: “Are there not still million fights to wage?” Savitri-687, “A line from Savitri constantly haunts or assails me—it is when the Lord proposes that she come live a blissful life above, and she replies, “No, there are still too many battles to wage on earth.” That went deep into me, and it returns each time difficulties arise, as if to say, “Don’t complain.” And there are plenty!...” The Mother /The Mother’s Agenda-3/85, 17th February, 1962, 3: Integral Yoga is the synthesis of all the wide and supple methods of All Nature pursued by (1) the exclusive Spirituality of later Vedantic ascetics, the exclusive worshipper of the Being, the Brahman , the Ishwara ; (2) the synthetic Spirituality of Tantrics, the exclusive worshipper of the Energy, the Consciousness, the Divine Mother, the Ishwari and (3) the comprehensive Spirituality of the ancient Vedantic Seers who work out passive and active relation between the Purusha and Prakriti in Ignorance, Ishwara and Shakti relation in Spiritual plane, Jnana , and Brahman and Maya relation in Supramental plane, Vijnana , resulting in Ananda . 4: “The Avatar comes to (1) reveal the divine nature in man above this lower nature and (2) to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality. He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine.” CWSA-19/Essays on the Gita/p-175-176 OM TAT SAT 2 / The Message of The Gita Summary or A Brief Restatement: The Self-disciplines of sattwic renunciation, tyaga, of sattwic faith, sraddha, of sattwic sincerity, Nistha, and of sattwic surrender, Yajna , are not the main methods of the Gita but its main method is self-control by ‘the strong immobility of an immortal spirit’ or ‘having fixed the mind, life and body in the higher Spiritual Self one should not think anything at all.’ The former sattwic methods are accepted as substitute self-disciplines of integral Yoga, pursued till the Spiritual method evolves. So, spontaneous renunciation, faith, sincerity and surrender born out of Psychic (Kshara Purusha ) and Spiritual (Akshara Purusha ) opening are identified as the method or self-disciplines of integral Yoga and through the evolution of this higher method, the consciousness is moved consciously between Psychic and Spiritual planes. In integral Yoga and the Gita , the substitute method of movement of consciousness between three gunas will be initially replaced by intermittent movements of consciousness between gunas and gunatita state and finally be replaced by movement consciousness between Psychic (Kshara) and Spiritual (Akshara) planes. And after a long period of this movement, the Consciousness will ascend to the Supramental plane (Purushottama ) and then there is the conscious movement of consciousness between the Psychic, Spiritual and Supramental planes. Through this prolonged movement, the Psychic being is Spiritualised and Supramentalised or the Spiritual Mother and Supramental Mother consent to live permanently in the Psychic heart centre. OM TAT SAT 3 / The Eighteen Questions Raised by Arjuna , A Seeker Of Truth A Brief Restatement: The original question raised by Arjuna throughout the Gita is identified as the experience of Divine perfection ‘vividly to works and life.’ Those who want to Divinise life and action can draw enormous benefits from the teachings of the Gita . 1: “Arjuna said: How, O Madhusudana shall I strike Bhisma and Drona with weapons in battle, both being worthy of worship, O slayer of enemies?” The Gita-2.4 2: “Arjuna said: It is the poorness of Spirit that has smitten away from me my true heroic higher Nature, my whole consciousness is bewildered by three gunas and cannot discern truth and falsehood, right and wrong. I ask Thee how can I discern truth, right and good? —That tell me decisively. I am thy disciple and seek refuge in Thee; enlighten me.” The Gita-2.7 3: “Arjuna said: How can I be liberated from sorrow that dries up the senses, even if I attain the riches and unrivalled kingdom on earth and even all the sovereignty of the kingdom of Gods?” The Gita-2.8 4: “Arjuna said: What is the sign of the man in Samadhi, man of stable intelligence, Sthitaprajna ? How does, O Keshava , the sage of settled understanding speak, how sit, how walk?” The Gita-2.54 5: “Arjuna said: If thou holdest the intelligence to be greater than works, O Janardana , why then dost thou, O Keshava , appoint me to this terrible work? Thou bewilderest my intelligence with a mixed and tangled speech; tell me decisively the one thing by which I may attain to the supreme good.” The Gita-3.1, 2 6: “Arjuna said: But what is this in us that drive a man to sin, as if by force, even against his own struggling will?” The Gita-3.36 7: “Arjuna said: Recent is Thy birth, far ancient was the birth of Sun God, how then I am to comprehend that Thou declaredst it to him in the beginning of creation?” The Gita-4.4 8: “Arjuna said: Thou Declarest to me the renunciation of works (Sankhya/Jnana Yoga ), O Krishna; and again, thou declare to me (Karma) Yoga; which one of these is a better way, that tell me with clear decisiveness.” The Gita-5.1 9: “Arjuna said: This Yoga which has been declared by Thee of the nature of equality, O Madhusudana, I see no stable foundation for it owing to restlessness. Restless indeed is the mind, O Krishna; it is vehement, strong and difficult to bend; I deem it as hard to control as the wind.” The Gita-6.33, 34 10: “Arjuna said: He who takes up Yoga with faith, but cannot control himself with the mind wandering away from Yoga, failing to attain perfection in Yoga, what is his end, O Krishna ? Does he not, O Mighty-armed, lose both this life and the Brahmic consciousness to which he aspires and falling from both perish like a dissolving cloud? Please dispel the doubt of mine completely, O Krishna ; for there is none other than Thyself who can destroy this doubt.” The Gita-6.37, 38, 39 11: “Seven Questions raised by Arjuna : (1) What is tad brahma , (2) what is adhyatma and (3) what is karma , O Purushottama? (4) What is declared to be adhibhuta , (5) what is called adhidaiva? (6) What is adhiyajna in this body? O Madhusudana ? (7) And how in the critical moment of departure from physical existence, art Thou to be known by the self-controlled?” The Gita-8.1, 2 12: “Arjuna said: Thou shouldest tell me of Thy Divine Self-manifestations, all without exception, Thy Vibhutis by which Thou standest pervading these worlds. How shall I know Thee, O Yogin , by thinking of Thee everywhere at all moments and in what pre-eminent becomings should I think of Thee, O Blessed Lord? In detail tell me of Thy Yoga and Vibhuti O Janardana ; tell me ever more of it; it is nectar of immortality to me, and however much of it I hear, I am not satiated.” The Gita-10.16, 17, 18 13: “Arjuna said: This word concerning the highest spiritual secret of existence which Thou hast spoken out of compassion for me; by this my delusion is dispelled. The birth and passing away of existences have been heard by me in detail from Thee, O Lotus-eyed, and also Thy imperishable greatness. As Thou hast declared Thyself to be, O Supreme Lord even so it is, (still) I desire to see Thy Divine form and body of Purushottama. If Thou thinkest that it can be seen by me, O Lord, show me then, O Master of Yoga, Thy imperishable Self.” The Gita-11.1, 2, 3, 4 14: “Arjuna said: Those seekers of Bhakti Yajna who thus by a constant union seek after Thy personal Form and those seekers of Jnana Yajna who seek after Thy unmanifest Immutable impersonal Form, which of them are greater Yajna? ” The Gita-12.1 15: “Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna , (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava .” The Gita-13.1 16: “Arjuna said: By what signs is he marked, O Lord, who has risen above the three Gunas ? How he acts and behaves and how does he go beyond the three Gunas ?” The Gita-14.21 Or this question may be put in contemporary language as how can one break the golden chain of three gunas ? 17: “Arjuna said : Those who offer sacrifice full of faith (sraddha ) but abandoning the rule of the Shastra , what is that concentrated will of devotion, nistha, in them, O Krishna ? Is it Sattwa , Rajas or Tamas ?” The Gita-17.1 Or this question may be put in the following language, “Lord, You have insisted of rising above the three gunas, while yet one remains in the action of all type, sarva karmani , and You have not explained me sufficiently the diversities in which the gunas work, and unless I know that, it will be difficult for me to discern with sincerity and rise beyond them.” Or this question may be put in the language of The Synthesis of Yoga, ‘Lord, You have insisted to trace out ‘the full account’ of my imperfection before striving to attend perfection. How can I know those imperfections fully in terms of triple divisible consciousness of tamas, rajas and sattwa that have strongly possessed this mind, life and body?’ 18: “Arjuna said: I desire to know, O Mighty-armed, the essence of asceticism, Sannyasa and renunciation, Tyaga , O Hrishikesha, and their difference, O Keshinisudana .” The Gita-18.1 Or this question may be put in the following language, “How, while absorbed and continually forced outward by the engrossing call of its active nature, is it to get back to its real self and spiritual existence?” The above eighteen questions raised by Arjuna must be established in the mind of the truth Seekers, and this awareness will assist them to begin Yoga with a definite and firm objective. OM TAT SAT 4 / The Gita's Injunction Issued To Developing Souls A Brief Restatement: The Gita identifies the most ignorant developing Souls as mudha , perform all action without true order, avidhi-purbakam, without sacrifice, giving and askesis and they live in a divisible consciousness of three gunas. It identifies ignorant developing Souls as child Souls, bala , who perform all action without reconciling it with the knowledge of the higher worlds. It identifies developed Souls as ripened Souls, Punditah, who live in the indivisible Consciousness beyond the gunas and they do all action as sacrifice without attachment to fruits of work with right order, vidhi-purbakam , and from higher planes of consciousness. The Gita insists the inclusion of all works, sarva karmani, in the conception of Spiritual activity and does not intend to confine it to Vedic religious activities of sacrifice and ceremony only. Integral Yoga divides all work into two parts, work that is closer to the sacrificial fire, the Psychic being and the work that is farther from this sacrificial fire and proposes that ‘none ought necessarily to be excluded from the wide framework of the divine life.’ The Gita issues injunction on earth-bound Soul who acts by three gunas , that let Shastra or written truth be the authority to determine what ought to be done and what ought not to be done. One should work here as per the four-fold law declared in the Shastra. He who disregards the rules of Shastra acts under the impulsion of desire and ego neither attains perfection, nor happiness, nor highest Soul status. Those who practice violent austerities not ordained by Shastra with vanity, egoism, impelled by the force of desire, passions, tormenting the aggregates of the body where the Divine is stationed, know those insensible seekers as asuric in their resolves. The Souls that fail to get faith in this Dharma , O, Parantapa, not attaining to Me, return into the path of ordinary mortal living. OM TAT SAT 5 / The Gita's Injunction issued To The Developed Souls A Brief Restatement: The traditional Yoga of the Gita proposes that a developed Soul is free from seven deformations, vicaras , that of liking and disliking, iccha, dvesah , pleasure and pain, sukham, dukham , subjection to lower consciousness, chetana , place together truth and falsehood, sanghatah , tamasic and rajasic persistence, dhriti. Integral Yoga proposes51 that a developed Soul or adult Soul is free from seven deformations, vicaras that of (1) hatred, (2) disliking, (3) scorn, (4) repulsion, (5) clinging, (6) attachment and (7) preference. Mind is restless and very difficult to pacify. But O Arjuna, it can be controlled by constant practice and non-attachment.4 Without self-control, this Yoga is difficult to attain. Yoga is attainable by self-controlled seeker.5 “Sense hunger does not cease with the mental self-control, samyama , it ceases when the Supreme is seen. So even the mind of the wise man, yatatah, who labours for self-perfection is carried away by vehement insistences of senses. Having brought all the senses under control, samyama, he must sit firm in Yoga, wholly given up to Me; for whose senses are mastered, of him the intelligence is firmly established (in its proper seat), sthitaprajna . The enjoyments born of external touches of things are the causes of sorrow, the sage, the man of awakened understanding, buddhah , does not place his delight in these senses.” 6 “Abandoning without exception all the desires born of the desire-will and holding in control all the senses by the mind so that they shall not run to all sides, one should gradually withdraw into tranquillity by a buddhi controlled by steadiness, and having fixed the mind in the Self one should not think of anything at all.”7 “This Yoga must be continually practiced with a heart free from despondent sinking.”14 The Gita’s injunctions issued to the developed Souls are that “All the doors of senses must be closed, the mind must be shut in into the heart, the life-force taken up out of its diffused movement into the head, the intelligence must be concentrated on the single syllable OM and its conceptive thought must remember the supreme Godhead...”23 and this self-discipline is extended in integral Yoga for dynamic Divine union and transformation of Nature instead of escape into param dham by abandoning the body. OM TAT SAT 6 / The Gita's Teachings Of Karma Yoga A Brief Restatement: A traditional Karma Yogi is considered great if in him Kshara Purusha is dynamised and all initiation of works are activated from within. In a greater Karma Yogi, Kshara and Akshara are both simultaneously dynamised and his consciousness undulates between Kshara and Akshara or waking trance and non-waking trance and preoccupies himself in both objective manifesting action and subjective subtle and Superconscient action by a pressure and direction from within and above respectively. In the greatest Karma Yogi , Uttama Purusha is dynamised along with Kshara and Akshara Purusha . This Purushottama Consciousness is settled in the body where the Jiva holds together the triple Purusha. In this state of Consciousness intense waking trance is stabilised and one moves freely in his multiple subtle bodies without losing waking consciousness. In integral Yoga he will direct the Supramental energy dynamised due to his relatively stronger part of Divine Will towards relatively weaker parts of his untransformed emotional and intellectual Nature. Six signs of Divine Worker: A Divine Worker can be known from six signs. Those who want to serve the Divine must develop these six qualities: First sign of the Divine Worker: “The Divine is the lord of his works, he is only their channel through the instrumentality of his nature conscious of and subject to her Lord. By the flaming intensity and purity of this knowledge all his works are burned up as in a fire and his mind remains without any stain or disfiguring mark from them, calm, silent, unperturbed, white and clean and pure. To do all in this liberating knowledge, without the personal egoism of the doer, is the first sign of the divine worker. ” CWSA-19/Essays on the Gita/p-179-181 Second sign of the Divine Worker: “The second sign is freedom from desire; for where there is not the personal egoism of the doer, desire becomes impossible; it is starved out, sinks for want of a support, dies of inanition. Outwardly the liberated man seems to undertake works of all kinds like other men, on a larger scale perhaps with a more powerful will and driving-force, for the might of the divine will works in his active nature; but from all his inceptions and under- takings the inferior concept and nether will of desire is entirely banished, sarve samarambhah kamasankalpavarjitah. (The Gita-4.19) He has abandoned all attachment to the fruits of his works, and where one does not work for the fruit, but solely as an impersonal instrument of the Master of works, desire can find no place, — not even the desire to serve successfully, for the fruit is the Lord’s and determined by him and not by the personal will and effort, or to serve with credit and to the Master’s satisfaction, for the real doer is the Lord himself and all glory belongs to a form of his Shakti missioned in the nature and not to the limited human personality. The human mind and soul of the liberated man does nothing, na kinchit karoti; (The Gita-4.20) even though through his nature he engages in action, it is the Nature, the executive Shakti , it is the conscious Goddess governed by the divine Inhabitant who does the work.” CWSA-19/Essays on the Gita/p-179-181 Third sign of the Divine Worker: “For sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it; the impersonal, the spiritual is always pure, apapaviddham, (Isha Upanishad-8) and gives to all that it does its own inalienable purity. This spiritual impersonality is a third sign of the divine worker. All human souls, indeed, who have attained to a certain greatness and largeness are conscious of an impersonal Force or Love or Will and Knowledge working through them, but they are not free from egoistic reactions, sometimes violent enough, of their human personality. But this freedom the liberated soul has attained; for he has cast his personality into the impersonal, where it is no longer his, but is taken up by the divine Person, the Purushottama, who uses all finite qualities infinitely and freely and is bound by none. He has become a soul and ceased to be a sum of natural qualities; and such appearance of personality as remains for the operations of Nature, is something unbound, large, flexible, universal; it is a free mould for the Infinite, it is a living mask of the Purushottama.” CWSA-19/Essays on the Gita/p-179-181 Fourth sign of the Divine Worker: “The result of this knowledge, this desirelessness and this impersonality is a perfect equality in the soul and the nature. Equality is the fourth sign of the divine worker. He has, says the Gita, passed beyond the dualities; he is dvandvatıta . (The Gita-4.22) We have seen that he regards with equal eyes, without any disturbance of feeling, failure and success, victory and defeat; but not only these, all dualities are in him surpassed and reconciled. The outward distinctions by which men determine their psychological attitude towards the happenings of the world, have for him only a subordinate and instrumental meaning. He does not ignore them, but he is above them. Good happening and evil happening, so all-important to the human soul subject to desire, are to the desireless divine soul equally welcome since by their mingled strand are worked out the developing forms of the eternal good.” CWSA-19/Essays on the Gita/p-179-181 Fifth sign of the Divine Worker: “Again, the sign of the divine worker is that which is central to the divine consciousness itself, a perfect inner joy and peace which depends upon nothing in the world for its source or its continuance; it is innate, it is the very stuff of the soul’s consciousness, it is the very nature of divine being. The ordinary man depends upon outward things for his happiness; therefore he has desire; therefore he has anger and passion, pleasure and pain, joy and grief; therefore he measures all things in the balance of good fortune and evil fortune. None of these things can affect the divine soul; it is ever satisfied without any kind of dependence, nitya-trupto nirasrayah ; (The Gita-4.20) for its delight, its divine ease, its happiness, its glad light are eternal within, ingrained in itself, atma-ratih, antah sukhontararamas tathantarjyotir eva yah . (The Gita-5.24)” CWSA-19/Essays on the Gita/p-184 Sixth sign of the Divine Worker: “He (a Sadhak) himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, trigunatita ; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this trigunatitya , is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama . It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians , he of whom Arjuna is only the hu- man instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all, sarva-loka-mahesvara. ” CWSA-19/Essays on the Gita/p-186 OM TAT SAT 7/ The Gita's Teachings of Jnana Yoga A Brief Restatement: A traditional Jnana Yogi is considered great if in him Akshara Purusha or Spiritual Being is first dynamised through renunciation, tyaga, vairagya, effort, practice of Yoga, abhyasa, concentration, samyama and askesis, tapasya. In a greater Jnana Yogi, by the pressure of this Spiritual being or descent of Divine Force from above the head, Kshara Purusha or Psychic being in the heart is dynamised. His Yoga becomes easier as he actively participates in the world action through activation of Kshara Purusha. In the greatest Jnana Yogi, Uttama Purusha is dynamised along with Kshara and Akshara Purusha. This Purushottama Consciousness is settled in the body where the Jiva holds together the triple Purusha. In this state of Consciousness, intense waking trance is stabilised and one moves freely in his multiple subtle bodies without losing waking consciousness. In integral Yoga he will direct the Supramental energy dynamised due to his relatively stronger part of Divine Knowledge towards relatively weaker parts of his untransformed emotional and volitional Nature. OM TAT SAT 8/ The Gita's Teachings of Bhakti Yoga A Brief Restatement: A traditional Bhakti Yogi is considered great when he reconciles his devotion with sacrificial action and realises the Kshara Purusha or Psychic being in the heart. A Greater Bhakti Yogi reconciles his devotion of personal Godhead with the Impersonal Godhead of Jnana Yoga and realises Akshara Purusha or Spiritual Being in addition to the earlier realisation of Kshara Purusha. The greatest Bhakti Yogi realises Kshara and Akshara Purushas’ union with the Purushottama, who finally consents to live in the heart, which is also the dual meeting ground of Uttama Purusha and Para Prakriti. The realisation of this dual Godhead in the heart is the beginning of realisation of Bliss Self which is beyond the Supramental action on earth. An integral Bhakti Yogi will direct the Supramental energy dynamised due to his relatively stronger part of Divine Love, Beauty and Delight towards relatively weaker parts of his untransformed volitional and intellectual Nature. His consciousness will move between triple fire of Kshara, Akshara and Purushottama Consciousness and the heart will be the centre of these triple action. OM TAT SAT 9/ Reconciliation of Karma, Jnana and Bhakti Yoga A Brief Restatement: Of all the Yogins the greatest Yogi, yoginam api sarvesam…yogi paramo, as indicated in the Gita, is a state in which he lives, acts in perfect union with the Divine, mayi nivasisyasi, in all possible human condition, in all possible world action his Consciousness does not fall from the oneness and constant communion with the Divine. The largest formulation of this Spiritual change is a total liberation of Soul, mind, heart and action, a casting of them all into the sense of the cosmic Self and the Divine Reality. A certain change of Nature is experienced by this Spiritual illumination but this is not complete and integral transformation of Nature which establishes a secured and established new principles and permanent new order of being in the field of terrestrial Nature. A Sadhaka becomes consecrated Child when this constant union with the Divine is dynamised to become one with the Divine Mother. In this established state a traditional Yogi can pursue integral Yoga by inverting the gained Supreme Divine Consciousness earthward. An integral Yogi lives in the great totality of Truth of Universal Consciousness, a totality, which is capable of infinite enlargements as there is no end to the extension of Divine Will, Knowledge, Love and Delight, nastyanto vistarasya me, and there is still much of the height to be reached and a wideness to be covered by the eye of vision, bhuri aspasta kartvam . Through intensification of Psychic and Spiritual contacts, he becomes able to enter the Cosmic Self and subsequently the lower realms of Supermind and inverts this gained Divine State towards lower sheaths of individual and universal Mind, Vital and Physical sheaths and transforms them. The great Integral Yogi, due to his integral surrender of Soul and Nature and particularly consecration of the most of the dark domains of Inconscient and Subconscient sheaths, and integral Sraddha of pouring down of Divine Supramental attributes of Light, Love, Ananda, Force, Wisdom and Truth and direct them to the yet untouched realm of Subconscient and Inconscient sheaths and continue transformation action there. The greater Integral Yogi can put forth many states of Consciousness at a time and is able to trace the Supermind concealed in the Inconscient and Subconscient sheath and activates the Inconscient and Subconscient Self; as a result, the source of Supramental Force and Delight can burst open and spread from Inconscient and Subconscient Self towards the untransformed Inconscient, Subconscient, Physical, Vital and Mental sheaths for large and mighty transformation action. The greatest Integral Yogi is he, who is able to activate the Supermind concealed in all the sheaths, identified as ten koshas, builds, purifies, transforms and perfects them and there is penetration of Supramental force from all the multiple sources of ten Selves; first intermittently, then constantly becomes a normal issue. Thus ten-fold personality is superimposed and combined to enrich his single new personality and his strong central being holds all together and works towards harmonisation and integration of multiple Selves and Nature. OM TAT SAT 10/ The Gita's Four Exclusive Teachings A Brief Restatement: The capacity to retain the comprehensive Knowledge in fragments is identified as exclusive knowledge. But by the retention of exclusive as well as all-inclusive knowledge of the Divine one becomes aware of His exclusive and all-inclusive Ananda . The successive stages of exclusive concentration and final entry into all-inclusive Ananda and Knowledge are:- firstly, the constant practice and non-attachment are powerful tools in regulating and silencing the intellect, mind, heart and body; secondly , better than this Abhyasa and Vairagya are the Yoga of Intelligence, where intelligence is united with Akshara Purusha, Buddhi Yukto , in order to cast away the bondage of work and the successful and luminous turning of the thought to the Truth behind things; thirdly, this buddhi Yoga too is excelled by dhyana yoga , a silent complete concentration on the Truth behind things through cessation of mental action, resolutely practiced until the bliss of Akshara Purusha is attained; fourthly , more powerful than dhyana Yoga is the giving up of the fruit of one’s work; one becomes a Yogi and preserves automatically an inner peace and calm which is a perfect and secure foundation of true life and the higher consciousness gained during meditation is dynamised in waking state; fifthly , the great Yogi, living in the truth, renouncing all actions of the lower mind, must do all outward works of life only for My sake, madartham api karmani; sixthly , the greater Yogi, who is still unable to keep personal consciousness fixed steadily in the Akshara Purusha and Uttama Purusha ; there are nights of long exile from Light, there are moments of revolt, doubt and failure rising from Subconscient planes; then by constant practice of union and repetition of supreme consciousness, the highest Spirit is established in the lower nature; seventhly , the greatest Yogi, yoginam api sarvesam , is he who in perfect union lives in Me, mayi nivasisyasi , at every moment, in every action, with all integrality of nature, ‘for Me has love, ekabhaktih and faith;’ ‘repose all thy mind and all thy understanding in Me;’ he is lifted up, bathed in the supernal blaze of the Divine Love and Will and Knowledge. From this last experience the all-inclusive Knowledge and Ananda resume action. The four stairs of the Gita's exclusive Teachings are: 1) Apara Jnana or Separative egoistic Apara Prakriti and seven-fold Ignorance:- 2) Guhya Jnana of Atman or secret knowledge of Kshara Purusha and Para prakriti of fourfold Soul force :- 3) Guhyatara Jnana of Brahmanirvana or more secret knowledge of Akshara Purusha and the action of intermediate Divine Nature through fourfold Divine Shaktis :- 4) Guhyatama Jnana of Paramam Dhama or inmost secret knowledge of cessation of birth or Moksha : - 11/ The Central Truth Of The Gita A Brief Restatement: The central truth of the Gita and integral Yoga are identified as Yajna , sacrifice, consecration, through this self-discipline one will arrive at the Spiritual experience of union with the Divine, yuktah. A seeker of Truth can possess the circumference of the circle by finding its centre or by practice of central truth of integral Yoga one can arrive at the aim of this Yoga. Aim of integral Yoga is integral Perfection arrived at by complete union with the static and dynamic aspect of the Divine through practice of absolute surrender. Complete union of Soul with the Purushottama consciousness in its static and dynamic identity are the aim of integral Yoga. In the Gita this identity is utilised to escape into the supreme abode of Param Dham and in integral Yoga this identity is utilised for the transformation and perfection of Nature. 12/ The Gita's Extension In Integral Yoga A Brief Restatement: In the Gita transformation of lower Nature into Divine Nature, Parambhavam and action of the Divine Mother, Para Prakriti are hinted but never developed and it does not teach directly the lesson to invert the Divine Force towards the earth nature rather it ‘pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light’ and opens the door towards Cosmic Consciousness, Vasudevah sarvamiti and from this Consciousness one can leap into preliminary stairs of Supramental Consciousness where the World, the Self and the God are reconciled. The highest contribution of the Gita to the world in terms of Consciousness is its Cosmic Consciousness, the revelation of the vision of Universal Godhead. Since the Gita is a Shastra of Purusha Yajna , sacrifice of Soul, which hints little about Prakriti Yajna , sacrifice of Nature, so holding together the dual Avatara, Ishwara and Shakti in the heart may not be practicable for a Sadhaka of the Gita in the initial phase of his sadhana . So to transform nature may not be feasible as the Divine Consciousness may not be directed sufficiently towards the lower nature or the descending Divine Force may transform a part of nature and is oblivious of the entire transformation or the present nature may be hostile against the descending Mother force resulting in the suspension of growth for this life. So a Sadhaka of integral Yoga has to enter and develop both Purusha Yajna and Prakriti Yajna extensively of which former is developed and latter is hinted in the Gita and reconcile its two doctrine Mamaibansa Jivabhuta, Jiva has become the Ishwara , and Paraprakritir Jivabhuta, Jiva has become the Ishwari or the Jiva in the heart is the meeting place of Kshara Purusha and Apara Prakriti, Akshara Purusha and Para-Shakti and Purushottama and Supramental Maya. To hold the Ishwara in the heart by traditional Yoga and to hold the Shakti in the heart by the traditional Tantra are reconciled in integral Yoga by holding together the dual Avatara, the dual Godhead, the static and the dynamic aspect of the Divine. 13/ The Extensive Development Of The Gita's Highest Hinted Truth In Integral Yoga A Brief Restatement: The fixed fate or doom of an individual is the outcome of Karma; Karma is the outcome of sin; sin is the outcome of evil; evil is the outcome of wrong action; wrong action is the outcome of wrong will or activation of physical and vital mind; wrong will is the outcome of wrong consciousness; wrong consciousness is the outcome of falsehood; and falsehood is the outcome of Ignorance or part knowledge. So, all doom can be transformed into high Spiritual destiny by emergence of integral Knowledge... So, man first has to work in Ignorance and learn the lesson within its limitation. He has to know it up to its farthest point so that he may be able to arrive at the border of Ignorance and Knowledge, where he meets the Truth, touch the final lid of its obscuration and develop faculties which enable him to overstep the powerful but really unsubstantial barrier of Ignorance. An integral Knowledge is a knowledge of truth of all planes of existence both separately followed by relation of each to all and relation of all to the truth of Spirit. 14/ Five All-Inclusive Teachings Of The Integral Yoga A Brief Restatement: " The four exclusive Teachings of the Gita are related with ascension of static consciousness to supreme Soul whereas the five all-inclusive teachings of integral Yoga are related with the descent of Supreme Nature of dynamic consciousness to earth and men. But there are certain Supramental experiences in which ‘a consciously felt descent is not indispensable’3 and there is still unknown higher source of Supramental where ‘actual feeling of a descent is not there.’3 The similar experience is also observed in The Mother’s experience of ‘Divine Love’ on the night of 12-13th April, 1962. Since in the Gita, the particular experience of the descent of Divine consciousness to Apara prakriti is ‘nowhere entirely spoken,’45 so in our discussion, we can rest satisfied with that Supramental action without having an actual feeling of the descent. Here the concept will be that since the presence of Sachchidananda is everywhere, so ‘if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and farthest chambers of the outer being.’3 The highest secret, rahasyam uttamam, is the Supramental revealed as Purushottama, the integral Divine, who is Nameless, Formless, all-embracing and all-exceeding Sachchidananda, ‘A touch that needs not hands to feel, to clasp,’4 ‘Acts at a distance without hands or feet’5 and is capable of assuming all Name and Form. ‘His hands and feet are on every side...and we live in His universal embrace.’29 In Supramental all things find their secret truth and their perfect reconciliation and the sense of individual identity is lost in the sole ecstasy of the Divine Beloved... The five gradations of Supermind represent the action of same Supreme Nature of Purushottama Consciousness in varying intensity, while capturing all the (ten) worlds, sarvaloka. The literal meaning of Madbhava, Sva Prakriti, Sadharmyam and Param Bhava are same that of becoming the nature of the Supreme, Para Prakriti, but here in this essay they have been used for different gradations or hierarchies of Divine Nature. This Divine Nature is identified as the Gita’s ‘supreme mystery which it does not work out at all, but leaves to be lived out, as later ages of Indian spirituality tried to live it out in great waves of love, of surrender, of ecstasy.’17 ‘It must not however be supposed that these (five) superimposed stages are shut off in experience from each other. I have placed them in what might be a regular order of ascending development for the better possibility of understanding in an intellectual statement.’30 15/ The Hierarchies Of Divine Living A Brief Restatement: Ashram³⁷ is an ancient Indian terminology used for collective Divine living and if one individual at its centre is having direct contact with the Divine, then this collective living around this Soul Centre is identified as the Divine Centre. Ashram's living evolves through the slow and swift evolution of Consciousness; thus, a hierarchy of ascending Consciousness is built which completes its action through a hierarchy of descent of Divine Consciousness... The collaborators of The Mother’s work in Consciousness are Sadhakas, Children and Integral Yogis, who are an indispensable part of collective Divine Living called the Ashram, the Divine Centre, while Visitors, Devotees and Ashramites¹ are its dispensable organ; the former represents the indivisible Spiritual Consciousness of developed Soul and the latter stands for the divisible mental consciousness of developing Soul. Visitors, Devotees, Ashramites, Sadhakas, Children and Integral Yogis are the beginners, expanders, stabilisers, intensifiers, identifiers and integrators of Consciousness respectively. Here they do not represent an individual or a person but a symbol of a transitional formative state in the hierarchy of ascending Consciousness. Each formative Consciousness has some limitation that inhibits our growth and Spiritual possibility that augments our progress, to which we are most concerned now. 16/ The Perfections Foreseen In The Gita And Integral Yoga A Brief Restatement: The Bhagavad Gita is the root knowledge and the foundation on which the comprehensive vision of Sri Aurobindo’s Teachings or integral Yoga rests. A thorough knowledge on the highest developed truth and highest hinted truth of the Gita is to ‘distinguish its essential and living message’ (CWSA-19/Essays on the Gita/p-11) which is also an indispensable necessity to penetrate into the vast wisdom of integral Yoga. The perfection foreseen in the Gita and the integral Yoga are here restricted to multiple siddhis so that we can concentrate, contemplate, meditate, verify and enlarge our existing vessel through direct Spiritual experience. The Gita confirms that if the ripened Souls, Punditah, (The Gita-5.4) rightly and integrally perform either of the Karma, Jnana and Bhakti Yoga, in higher planes of consciousness, then they will arrive at the perfection of all the three Yogas. Integral Yoga proposes that ‘a more difficult, complex, wholly powerful process would be to start’ (CWSA/24/The Synthesis of Yoga-615) the Yoga ‘on three lines together, on a triple wheel of soul-power’ (CWSA/24/The Synthesis of Yoga-615) and this preparation will pave the passage clear for pursuance of a fourth Yoga named as ‘Yoga of Self-Perfection.’ “Our (integral) Yoga is not identical with the Yoga of the Gita’s Yoga. In our Yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature...” Sri Aurobindo SABCL-26/On Himself/p126-127, “You will find that the Gita speaks of this rejection of all mental thought as one of the methods of Yoga and even the method it seems to prefer. This may be called the dhyana of liberation, as it frees the mind from slavery to the mechanical process of thinking and allows it to think or not think as it pleases and when it pleases, or to choose its own thoughts or else to go beyond thought to the pure perception of Truth called in our philosophy Vijnana .” Sri Aurobindo CWSA-36/Autobiographical Notes/p-294 "For the sadhaka of the integral Yoga it is necessary to remember that... His Yoga may be governed for a long time by one Scripture or by several successively, — if it is in the line of the great Hindu tradition, by the Gita , for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past... The Gita itself thus declares that the Yogin in his progress must pass beyond the written Truth, — sabdabrahmativartate — beyond all that he has heard and all that he has yet to hear, — srotavyasya srutasya ca." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-55 "Then as (1) we get beyond the limitation of the three gunas, so also do (2) we get beyond the division of the fourfold law and (3) beyond the limitation of all distinctive dharmas, sarvadharman parityajya. (The Gita-18.66) (1) The Spirit takes up the individual into the universal Swabhava, (2) perfects and unifies the fourfold soul of nature in us and (3) does its self-determined works according to the divine will and the accomplished power of the godhead in the creature." Sri Aurobindo CWSA-19/Essays on the Gita/p-524

"Men follow in every way my path." The Gita-3.23/4.11 The Gita in Six Sements Publisher's Note “Yes, it will be very good for you to read and translate the Arya … I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-321, "ହଁ, ତୁମ ପାଇଁ ଆର୍ଯ୍ୟ ପତ୍ରିକା ପଢିବା ଏବଂ ଅନୁବାଦ କରିବା ବହୁତ ଭଲ ହେବ... ମୁଁ ତୁମକୁ ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ, (Essays on the Gita), ପ୍ରଥମ ଭାଗର ଏକ ସଂସ୍କରଣ ପଠାଇବି; ଏଥିରୁ ଆରମ୍ଭ କରି ଓ ଏହାକୁ ଅନୁବାଦ କରିବା ତୁମ ପାଇଁ ସର୍ବୋତ୍ତମ ହେବ। ପ୍ରତିଦିନ କେବଳ ଅଳ୍ପ ଅନୁବାଦ କରିବାକୁ ନିଜକୁ ଅଭ୍ୟସ୍ତ କର ଏବଂ ଏହା ବହୁତ ସତର୍କତାର ସହିତ କର। ଶୀଘ୍ର ଲେଖ ନାହିଁ; ତୁମେ ଯାହା ଲେଖାହୋଇଛି ତାହା ଅନେକ ଥର ପଢ ଏବଂ ଦେଖ ଯେ ଏହା ମୂଳ ଲେଖାର ଭାବକୁ ନିର୍ଭୁଲ ଭାବରେ ପ୍ରତିନିଧିତ୍ଵ କରେ କି ନାହିଁ, ଏବଂ ଭାଷା ଓ ଭାବକୁ ଉନ୍ନତ କରାଯାଇପାରିବ କି ନାହିଁ। ସମସ୍ତ ବିଷୟରେ, ମାନସିକ ଏବଂ ଶାରୀରିକ ସ୍ତରରେ, ବର୍ତ୍ତମାନ ତୁମର ଏହା ଲକ୍ଷ୍ୟ ହେବା ଉଚିତ, ଦୃତ ବେଗରେ ଲେଖିବା ଏବଂ ଶୀଘ୍ର ଲେଖାକୁ ସମାପ୍ତ କରିବା ଆଭିମୁଖ୍ୟ ରହିବା ଅନୁଚିତ, ବରଂ ସବୁକିଛି ସତର୍କତାର ସହିତ, ସମ୍ପୂର୍ଣ୍ଣ ଏବଂ ତୃଟି ଶୁନ୍ୟ ଭାବରେ ସମ୍ପାଦନ କରିବା ଆବଶ୍ୟକ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-36/ଆତ୍ମଜୀବନୀ ଟିପ୍ପଣୀ/ପୃ-୩୨୧ “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga. To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 "ମୁଁ କହିପାରିବି ଯେ ଗୀତାର ମାର୍ଗ ନିଜେ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ଏକ ଅଂଶ ଏବଂ ଯେଉଁମାନେ ଏହାକୁ ଅନୁସରଣ କରିଛନ୍ତି, ଆରମ୍ଭରେ କିମ୍ବା ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ, ସେମାନଙ୍କର ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଅନ୍ୟମାନଙ୍କ ତୁଳନାରେ ଏକ ଶକ୍ତିଶାଳୀ ଭିତ୍ତିଭୂମି ରହିଛି। ତେଣୁ ଏହାକୁ ଅଲଗା ଓ ନିମ୍ନ ମାନର ମାର୍ଗ ଦର୍ଶକ ଭାବରେ ଦେଖିବା ଠିକ୍ କଥା ନୁହେଁ... ମୁଁ ତୁମ ପାଇଁ ଗୀତାର ପଦ୍ଧତି ପରାମର୍ଶ ଦେଇଥିଲି କାରଣ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଆବଶ୍ୟକ ମାର୍ଗ ଦର୍ଶନ ତୁମ ପାଇଁ ବହୁତ କଷ୍ଟକର ମନେ ହୁଏ | ଯଦି ତୁମେ ନିଜ ଉପରେ କମ୍ କଠୋର ସାଧନା ଦାବି କରନ୍ତ, ତେବେ ଅଧିକ ଯୋଗ ସାଧନାର ସୁଯୋଗ ମିଳିପାରନ୍ତା...” ଶ୍ରୀ ଅରବିନ୍ଦ/ସିଡବ୍ଲ୍ୟୁଏସ୍ଏ-୨୯/ଯୋଗ ସମ୍ପର୍କିତ ଚିଠି-୨/ପୃଷ୍ଠା-୪୪୫-୪୪୬ This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation on Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’26…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’22 secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. ଏହି ୱେବ୍ ପୃଷ୍ଠାଟି 'ଭଗବତ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ' ପୁସ୍ତକର ଏକ ଅନୁବନ୍ଧ । 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥରେ ଶ୍ରୀ ମା'ଙ୍କ ବକ୍ତବ୍ୟକୁ ଯାଞ୍ଚ କରିବା ବ୍ୟତୀତ, 'ଓହ, କେତେ ସମ୍ପଦ- ଏକ ସୁନା ଖଣି!' 26… ଏହି ପୁସ୍ତକଟି ଆଂଶିକ ଭାବରେ ଏକ ପୂ ର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଠାରୁ ଦାବି କରାଯାଇଥିବା ତ୍ରିସ୍ତରୀୟ ଉତ୍ତରଦାୟିତ୍ୱକୁ ପୂରଣ କରେ; ପ୍ରଥମତଃ, ନିଜ ଆତ୍ମାକୁ ସନ୍ତୁଷ୍ଟ କରିବା ପାଇଁ 'ତାଙ୍କୁ ତାଙ୍କର ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାର ନିୟମରୁ ଆରମ୍ଭ କରିବାକୁ ପଡ଼ିବ, ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ହିସାବ ନେବାକୁ ପଡ଼ିବ ଏବଂ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ପୂର୍ଣ୍ଣତାର ନିୟମରେ ପରିଣତ କରାଯାଇପାରିବ ତାହା ଦେଖିବାକୁ ପଡ଼ିବ; 22 ଦ୍ବିତୀୟତଃ, ସେ ଜଗତ ପ୍ରତି ତାଙ୍କର ସାଧନା ପାଇଁ ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯିଏ କି ତାଙ୍କର ବୃହତ ଆତ୍ମା ଏବଂ ଯାହାଙ୍କ ସହିତ ସେ ପାରସ୍ପରିକ ଋଣସୁତ୍ରରେ ବନ୍ଧା; ତୃତୀୟତଃ, ସେ ଈଶ୍ୱରୀୟ ଉତ୍ସପ୍ରତି ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯାହାଙ୍କଠାରୁ ସେ ବହୁଳ କୃପା ପ୍ରାପ୍ତ କରନ୍ତି ଏବଂ ପ୍ରଚୁର ପରିମାଣରେ ସମର୍ଥନ ପାଆନ୍ତି । This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga, the static Divine union is dynamised. ଏହି ପୁସ୍ତକ ଟି 'ଯୋଗ ସମନ୍ୱୟ' ପୁସ୍ତକରେ ପ୍ରକାଶିତ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ନିର୍ଦ୍ଦେଶକୁ ଆଂଶିକ ଭାବରେ ପୂରଣ କରେ ଯେ ପୂର୍ଣ୍ଣ ଯୋଗ ଆରମ୍ଭ କରିବା ପୂର୍ବରୁ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଗତିଶୀଳ ପରମାତ୍ମାକୁ ସ୍ଥିର ଜଡ ପଦାର୍ଥ ସହିତ ଯୋଡିବା) ଜଣେ ସାଧକ ବେଦ, ଉପନିଷଦ ଏବଂ ଗୀତାର ବେଦାନ୍ତିକ ଗ୍ରନ୍ଥକୁ ଦୀର୍ଘ ଦିନ ଧରି ଅଭ୍ୟାସ କରି ନିଜର ଆର୍ଯ୍ୟ ମାନ୍ୟତା ବଜାୟ ରଖିବା ଆବଶ୍ୟକ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ପରମାତ୍ମା ବା ସ୍ଥିର ଭଗବାନ୍ ଙ୍କ ସହିତ ଜିବାତ୍ମାଙ୍କ ମିଳନ ଦ୍ୱାରା ଆଧ୍ୟାତ୍ମିକ ଭିତ୍ତିଭୂମିକୁ ସୁଦୃଢ଼ କରିବା)। ପୂର୍ଣ୍ଣ ଯୋଗରେ ସ୍ଥିର ଦିବ୍ୟ ମିଳନକୁ ପ୍ରତିଷ୍ଠିତ ଗତିଶୀଳ ଦିବ୍ୟ ମିଳନରେ ପରିଣତ କରାଯାଏ । This book partly bridges the gulf between the moderate Spiritual Teachings of the Gita with the strong Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri- 639) ଏହି ପୁସ୍ତକଟି ଗୀତାର ମଧ୍ୟମ ଆଧ୍ୟାତ୍ମିକ ଶିକ୍ଷା ଓ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥର ଦୃଢ଼ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ଏବଂ ସାବିତ୍ରୀଙ୍କ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ମଧ୍ୟରେ ଥିବା ବ୍ୟବଧାନକୁ ଆଂଶିକ ଭାବରେ ଯୋଡ଼ିଥାଏ । କିମ୍ବା ଏହା ଆଂଶିକ ଭାବରେ 'ଭଗବାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗ ନିର୍ମାଣ କରିବା ସହଜ ଥିଲା' (ସାବିତ୍ରୀ-୬୫୩)କୁ "ପୃଥିବୀ ତାଙ୍କର କଠିନ ଜଡ ପଦାର୍ଥ, ପୃଥିବୀର ଗୌରବ ଥିଲା କଷ୍ଟକର ଉପଲବ୍ଧି" (ସାବିତ୍ରୀ-୬୫୩) ସହିତ ସମନ୍ୱୟ କରିଛି ଏବଂ "ପୃଥିବୀ ମୋର ସଂଘର୍ଷ ଦେଖିଛି, ସ୍ୱର୍ଗ ମୋର ବିଜୟ" (ସାବିତ୍ରୀ- ୬୩୯) ଭାବରେ ଦିବ୍ୟ ଜନନୀଙ୍କ ସର୍ବଶ୍ରେଷ୍ଠ କାର୍ଯ୍ୟକୁ ସ୍ୱୀକୃତି ଦେଇଛି । OM TAT SAT At Their Feet, S.A. Maa Krishna ଓଁ ତତ୍ ସତ୍ ପ୍ରଭୁ ଚରଣାଶ୍ରୀତା ଏସ. ଏ. ମା କ୍ରୀଷ୍ଣା “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "ମୁଁ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ଭେଟିଥିଲି (ସେତେବେଳେ ମୋର ବୟସ ବୋଧହୁଏ ୨୦ କିମ୍ବା ୨୧ ବର୍ଷ ଥିଲା), ଜଣେ ଭାରତୀୟ ଯିଏ ୟୁରୋପ ଆସିଥିଲେ ଏବଂ ଯିଏ ମୋତେ ଗୀତା ବିଷୟରେ କହିଥିଲେ । ଏହାର ଏକ ଫରାସୀ ଅନୁବାଦ ଥିଲା (ଏକ ଦରିଦ୍ର ଅନୁବାଦ, ମୁଁ କହିବି) ଯାହା ସେ ମୋତେ ପଢିବାକୁ ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ତା'ପରେ ସେ ମୋତେ ଚାବି ଦେଇଥିଲେ (ତାଙ୍କ ଚାବି, ଏହା ତାଙ୍କର ଚାବି ଥିଲା)। ସେ କହିଲେ, 'ଗୀତା ପଢ଼ନ୍ତୁ...' (ଗୀତାର ଏହି ଅନୁବାଦ ଯାହା ପ୍ରକୃତରେ ଅଧିକ ମୂଲ୍ୟବାନ ନଥିଲା କିନ୍ତୁ ଏହା ସେତେବେଳେ ଉପଲବ୍ଧ ଏକମାତ୍ର ଅନୁବାଦ ଥିଲା - ସେହି ସମୟରେ ମୁଁ ଅନ୍ୟ ଭାଷାରେ କିଛି ବୁଝି ପାରିନଥିଲି; ଏବଂ ଏହା ବ୍ୟତୀତ, ଇଂରାଜୀ ଅନୁବାଦ ଗୁଡ଼ିକ ମଧ୍ୟ ସେତିକି ଦରିଦ୍ର ଏବଂ ... ଠିକ୍ ଅଛି, ଶ୍ରୀ ଅରବିନ୍ଦ ସେ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ଗୀତାକୁ ନେଇ କାର୍ଯ୍ୟ କରିନଥିଲେ !)। ସେ କହିଲେ, 'କୃଷ୍ଣ ହେଉଛନ୍ତି ଅନ୍ତର୍ନିହିତ ଭଗବାନ, ଭିତରେ ଥିବା ଭଗବାନଙ୍କ ପ୍ରତୀକ ବୋଲି ଜାଣି ଗୀତା ପଢ଼ନ୍ତୁ।' ତାଙ୍କର ବକ୍ତବ୍ୟ ଏତିକି ଥିଲା। 'ସେହି ଜ୍ଞାନ ସହିତ ପଢ଼ନ୍ତୁ - ଏହି ଜ୍ଞାନ ସହିତ ଯେ କୃଷ୍ଣ ତୁମ ଭିତରେ ଥିବା ପରମେଶ୍ଵର, ଭଗବାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।' ଠିକ୍ ଅଛି, ଗୋଟିଏ ମାସ ମଧ୍ୟରେ, ମୋର ପୁରା ଭଗବଦ୍ ଉପଲବ୍ଧି ହୋଇଗଲା!" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା/ଅଗଷ୍ଟ ୨୫, ୧୯୫୪ 1 / Chapter 1. The Dejection of Arjuna CHAPTER I THE DEJECTION OF ARJUNA (1. The Yoga of the Dejection of Arjuna) प्रथमोऽध्यायः Bhagavad Gita: Chapter 1, Verse 1 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script धृतराष्ट्र उवाच — धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः । मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ॥ १.१ ॥ IAST transliteration dhr̥tarāṣṭra uvāca — dharmakṣētrē kurukṣētrē samavētā yuyutsavaḥ | māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya || 1.1 || Sanskrit Verse in Odia Script ଧୃତରାଷ୍ଟ୍ର ଉବାଚ | ଧର୍ମକ୍ଷେତ୍ରେ କୁରୁକ୍ଷେତ୍ରେ ସମବେତା ୟୁୟୁତ୍ସବଃ | ମାମକାଃ ପାଣ୍ଡବାଶ୍ଚୈବ କିମକୁର୍ବତ ସଞ୍ଜୟ || ୧ || Sri Aurobindo's English Interpretation "Dhritarashtra said: Gathered together on the sacred plain of Kurukshetra, eager for battle, what did my people and the sons of Pandu, O Sanjaya?" Odia Translation ଧୃତରାଷ୍ଟ୍ର କହିଲେ: "ହେ ସଞ୍ଜୟ! ଧର୍ମଭୂମି କୁରୁକ୍ଷେତ୍ରରେ ଯୁଦ୍ଧ କରିବା ଅଭିଳାଷରେ ଏକତ୍ରିତ ହୋଇଥିବା ମୋର ପୁତ୍ରମାନେ ଏବଂ ପାଣ୍ଡୁଙ୍କ ପୁତ୍ରମାନେ (ପାଣ୍ଡବମାନେ) କଣ କଲେ?" French Translation (Traduction en Français) "Dhritarashtra dit: Rassemblés sur la plaine sacrée de Kurukshetra, impatients de combattre, qu'ont fait les miens et les fils de Pandu, ô Sanjaya ?" Bhagavad Gita: Chapter 1, Verse 2 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦ୍ଵିତୀୟ ଶ୍ଳୋକ) Devanagari script सञ्जय उवाच — दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥ १.२ ॥ IAST transliteration sañjaya uvāca — dr̥ṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryōdhanastadā | ācāryamupasaṅgamya rājā vacanamabravīt || 1.2 || Sanskrit Verse in Odia Script ସଞ୍ଜୟ ଉବାଚ | ଦୃଷ୍ଟ୍ଵା ତୁ ପାଣ୍ଡବାନୀକଂ ବ୍ୟୂଢଂ ଦୁର୍ୟୋଧନସ୍ତଦା | ଆଚାର୍ୟମୁପସଙ୍ଗମ୍ୟ ରାଜା ବଚନମବ୍ରବୀତ୍ || ୨ || Sri Aurobindo's English Interpretation "Sanjaya said: Then the king Duryodhana, having seen the army of the Pandavas drawn up in battle array, approached his teacher (Drona) and spoke these words." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ସେହି ସମୟରେ ରାଜା ଦୁର୍ୟୋଧନ ବ୍ୟୂହ ରଚନାରେ ଠିଆ ହୋଇଥିବା ପାଣ୍ଡବ ସେନାକୁ ଦେଖି, ଆଚାର୍ଯ୍ୟ ଦ୍ରୋଣଙ୍କ ନିକଟକୁ ଯାଇ ଏହି ବାକ୍ୟ କହିଲେ।" French Translation (Traduction en Français) "Sanjaya dit: Alors le roi Duryodhana, ayant vu l'armée des Pandavas rangée en ordre de bataille, s'approcha de son maître (Drona) et prononça ces paroles." Bhagavad Gita: Chapter 1, Verse 3 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १.३ ॥ IAST transliteration paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm | vyūḍhāṃ drupadaputrēṇa tava śiṣyēṇa dhīmatā || 1.3 || Sanskrit Verse in Odia Script ପଶ୍ୟୈତାଂ ପାଣ୍ଡୁପୁତ୍ରାଣାମାଚାର୍ୟ ମହତୀଂ ଚମୂମ୍ | ବ୍ୟୂଢାଂ ଦ୍ରୁପଦପୁତ୍ରେଣ ତବ ଶିଷ୍ୟେଣ ଧୀମତା || ୩ || Sri Aurobindo's English Interpretation "Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy talented disciple." Odia Translation "ହେ ଆଚାର୍ଯ୍ୟ! ଆପଣଙ୍କର ବୁଦ୍ଧିମାନ ଶିଷ୍ୟ ତଥା ଦ୍ରୁପଦଙ୍କ ପୁତ୍ର (ଧୃଷ୍ଟଦ୍ୟୁମ୍ନ) ଙ୍କ ଦ୍ଵାରା ବ୍ୟୂହ ଆକାରରେ ସଜ୍ଜିତ ହୋଇଥିବା ପାଣ୍ଡୁପୁତ୍ରମାନଙ୍କର ଏହି ବିଶାଳ ସେନାକୁ ଦେଖନ୍ତୁ।" French Translation (Traduction en Français) "Regarde, ô Maître, cette puissante armée des fils de Pandu, rangée par le fils de Drupada, ton habile disciple." Bhagavad Gita: Chapter 1, Verse 4 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥ १.४ ॥ IAST transliteration atra śūrā maheṣvāsā bhīmārjunasamā yudhi | yuyudhānō virāṭaśca drupadaśca mahārathaḥ || 1.4 || Sanskrit Verse in Odia Script ଅତ୍ର ଶୂରା ମହେଷ୍ଵାସା ଭୀମାର୍ଜୁନସମା ୟୁଧି | ୟୁୟୁଧାନୋ ବିରାଟଶ୍ଚ ଦ୍ରୁପଦଶ୍ଚ ମହାରଥଃ || ୪ || Sri Aurobindo's English Interpretation "Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana (Satyaki), Virata, and Drupada, the master of the great chariot." Odia Translation "ଏହି ସେନାରେ ଭୀମ ଏବଂ ଅର୍ଜୁନଙ୍କ ସଦୃଶ ଅନେକ ବୀର ତଥା ମହାନ ଧନୁର୍ଦ୍ଧର ଅଛନ୍ତି; ଯେପରିକି ୟୁୟୁଧାନ (ସାତ୍ୟକି), ବିରାଟ ଏବଂ ମହାରଥୀ ଦ୍ରୁପଦ।" French Translation (Traduction en Français) "Ici se trouvent des héros, de puissants archers, égaux au combat à Bhima et Arjuna : Yuyudhana, Virata, et Drupada, le maître du grand char." Bhagavad Gita: Chapter 1, Verse 5 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गवः ॥ १.५ ॥ IAST transliteration dhr̥ṣṭakētuścēkitānaḥ kāśirājaśca vīryavān | purujitkuntibhōjaśca śaibyaśca narapuṅgavaḥ || 1.5 || Sanskrit Verse in Odia Script ଧୃଷ୍ଟକେତୁଶ୍ଚେକିତାନଃ କାଶିରାଜଶ୍ଚ ବୀର୍ୟବାନ୍ | ପୁରୁଜିତ୍କୁନ୍ତିଭୋଜଶ୍ଚ ଶୈବ୍ୟଶ୍ଚ ନରପୁଙ୍ଗବଃ || ୫ || Sri Aurobindo's English Interpretation "Dhrishtaketu, Chekitana, and the valiant king of Kashi; Purujit and Kuntibhoja, and Shaibya, the bull among men." Odia Translation "ଧୃଷ୍ଟକେତୁ, ଚେକିତାନ ଏବଂ ପରାକ୍ରମୀ କାଶୀରାଜ; ପୁରୁଜିତ ଓ କୁନ୍ତିଭୋଜ ଏବଂ ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଶ୍ରେଷ୍ଠ ଶୈବ୍ୟ।" French Translation (Traduction en Français) "Dhrishtaketu, Chekitana, et le vaillant roi de Kashi ; Purujit et Kuntibhoja, et Shaibya, l'élite des hommes." Bhagavad Gita: Chapter 1, Verse 6 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥ १.६ ॥ IAST transliteration yudhāmanyuśca vikrānta uttamaujāśca vīryavān | saubhadrō draupadēyāśca sarva ēva mahārathāḥ || 1.6 || Sanskrit Verse in Odia Script ୟୁଧାମନ୍ୟୁଶ୍ଚ ବିକ୍ରାନ୍ତ ଉତ୍ତମୌଜାଶ୍ଚ ବୀର୍ୟବାନ୍ | ସୌଭଦ୍ରୋ ଦ୍ରୌପଦେୟାଶ୍ଚ ସର୍ବ ଏବ ମହାରଥାଃ || ୬ || Sri Aurobindo's English Interpretation "Yudhamanyu the strong, and Uttamaujas the brave; the son of Subhadra (Abhimanyu), and the sons of Draupadi; all of them masters of the great chariot." Odia Translation "ପରାକ୍ରମୀ ୟୁଧାମନ୍ୟୁ ଏବଂ ବୀର ଉତ୍ତମୌଜା; ସୁଭଦ୍ରାଙ୍କ ପୁତ୍ର (ଅଭିମନ୍ୟୁ) ଏବଂ ଦ୍ରୌପଦୀଙ୍କ ପୁତ୍ରଗଣ; ଏମାନେ ସମସ୍ତେ ହିଁ ମହାରଥୀ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Yudhamanyu le fort, et Uttamaujas le brave ; le fils de Subhadra, et les fils de Draupadi ; tous, sans exception, maîtres du grand char." Bhagavad Gita: Chapter 1, Verse 7 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम । नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते ॥ १.७ ॥ IAST transliteration asmākaṃ tu viśiṣṭā yē tānnibōdha dvijōttama | nāyakā mama sainyasya saṃjñārthaṃ tānbravīmi tē || 1.7 || Sanskrit Verse in Odia Script ଅସ୍ମାକଂ ତୁ ବିଶିଷ୍ଟା ୟେ ତାନ୍ନିବୋଧ ଦ୍ଵିଜୋତ୍ତମ | ନାୟକା ମମ ସୈନ୍ୟସ୍ୟ ସଂଜ୍ଞାର୍ଥଂ ତାନ୍ବ୍ରବୀମି ତେ || ୭ || Sri Aurobindo's English Interpretation "Hear now, O best of the twice-born, who are the most distinguished among us, the leaders of my army; these I name to thee that thou mayst know them." Odia Translation "ହେ ଦ୍ଵିଜଶ୍ରେଷ୍ଠ (ଆଚାର୍ଯ୍ୟ ଦ୍ରୋଣ)! ଆମ ପକ୍ଷରେ ଯେଉଁ ପ୍ରଧାନ ବୀରମାନେ ଅଛନ୍ତି, ଆପଣଙ୍କ ଅବଗତି ପାଇଁ ଆମ ସେନାର ସେହି ନାୟକମାନଙ୍କ ନାମ ମୁଁ ଆପଣଙ୍କୁ କହୁଛି, ତାହା ଶୁଣନ୍ତୁ।" French Translation (Traduction en Français) "Sachez maintenant, ô le meilleur des deux fois nés, quels sont les plus distingués parmi nous, les chefs de mon armée ; मैं les nomme pour vous afin que vous les connaissiez." Bhagavad Gita: Chapter 1, Verse 8 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च ॥ १.८ ॥ IAST transliteration bhavānbhīṣmaśca karṇaśca kr̥paśca samitiñjayaḥ | aśvatthāmā vikarṇaśca saumadattistathaiva ca || 1.8 || Sanskrit Verse in Odia Script ଭବାନ୍ଭୀଷ୍ମଶ୍ଚ କର୍ଣଶ୍ଚ କୃପଶ୍ଚ ସମିତିଞ୍ଜୟଃ | ଅଶ୍ଵତ୍ଥାମା ବିକର୍ଣଶ୍ଚ ସୌମଦତ୍ତିସ୍ତଥୈବ ଚ || ୮ || Sri Aurobindo's English Interpretation "Thyself and Bhishma and Karna, and Kripa, victorious in battle; Ashvatthama, Vikarna, and the son of Somadatta (Bhurishrava) likewise." Odia Translation "ଆପଣ ନିଜେ (ଦ୍ରୋଣାଚାର୍ଯ୍ୟ), ପିତାମହ ଭୀଷ୍ମ, କର୍ଣ୍ଣ ଏବଂ ସଂଗ୍ରାମବିଜୟୀ କୃପାଚାର୍ଯ୍ୟ; ଏବଂ ସେହିପରି ଅଶ୍ଵତ୍ଥାମା, ବିକର୍ଣ୍ଣ ଓ ସୋମଦତ୍ତଙ୍କ ପୁତ୍ର ଭୂରିଶ୍ରବା।" French Translation (Traduction en Français) "Vous-même, et Bhishma, et Karna, et Kripa, victorieux au combat ; de même qu'Ashvatthama, Vikarna, et le fils de Somadatta." Bhagavad Gita: Chapter 1, Verse 9 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥ १.९ ॥ IAST transliteration anyē ca bahavaḥ śūrā madarthē tyaktajīvitāḥ | nānāśastrapraharaṇāḥ sarvē yuddhaviśāradāḥ || 1.9 || Sanskrit Verse in Odia Script ଅନ୍ୟେ ଚ ବହବଃ ଶୂରା ମଦର୍ଥେ ତ୍ୟକ୍ତଜୀବିତାଃ | ନାନାଶସ୍ତ୍ରପ୍ରହରଣାଃ ସର୍ବେ ୟୁଦ୍ଧବିଶାରଦାଃ || ୯ || Sri Aurobindo's English Interpretation "And many other heroes there are who have risked their lives for my sake, armed with various weapons, all of them experts in war." Odia Translation "ଏହା ବ୍ୟତୀତ ମୋ ପାଇଁ ଜୀବନ ଉତ୍ସର୍ଗ କରିବାକୁ ପ୍ରସ୍ତୁତ ଥିବା ଅନ୍ୟ ଅନେକ ବୀରମାନେ ଅଛନ୍ତି, ଯେଉଁମାନେ ବିଭିନ୍ନ ଅସ୍ତ୍ରଶସ୍ତ୍ରରେ ସଜ୍ଜିତ ଏବଂ ସମସ୍ତେ ଯୁଦ୍ଧବିଦ୍ୟାରେ ଅତ୍ୟନ୍ତ ନିପୁଣ।" French Translation (Traduction en Français) "Et il y a beaucoup d'autres héros qui ont risqué leur vie pour mon bien, armés d'armes diverses, tous experts dans l'art de la guerre." Bhagavad Gita: Chapter 1, Verse 10 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १.१० ॥ IAST transliteration aparyāptaṃ tadasmākaṃ balaṃ bhīṣmābhirakṣitam | paryāptaṃ tvidamētēṣāṃ balaṃ bhīmābhirakṣitam || 1.10 || Sanskrit Verse in Odia Script ଅପର୍ୟାପ୍ତଂ ତଦସ୍ମାକଂ ବଲଂ ଭୀଷ୍ମାଭିରକ୍ଷିତମ୍ | ପର୍ୟାପ୍ତଂ ତ୍ଵିଦମେତେଷାଂ ବଲଂ ଭୀମାଭିରକ୍ଷିତମ୍ || ୧୦ || Sri Aurobindo's English Interpretation "Immeasurable is this our army protected by Bhishma, but measurable is that army of theirs protected by Bhima." Odia Translation "ପିତାମହ ଭୀଷ୍ମଙ୍କ ଦ୍ଵାରା ସୁରକ୍ଷିତ ହୋଇଥିବା ଆମର ଏହି ସେନା ସବୁ ପ୍ରକାରେ ଅପରିମିତ (ଅଜେୟ), କିନ୍ତୁ ଭୀମଙ୍କ ଦ୍ଵାରା ସୁରକ୍ଷିତ ହୋଇଥିବା ଏହି ପାଣ୍ଡବମାନଙ୍କ ସେନା ପରିମିତ (ଜେୟ)।" French Translation (Traduction en Français) "Incommensurable est notre armée protégée par Bhishma, tandis que mesurable est leur armée à eux, protégée par Bhima." Bhagavad Gita: Chapter 1, Verse 11 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १.११ ॥ IAST transliteration ayanēṣu ca sarvēṣu yathābhāgamavasthitāḥ | bhīṣmamēvābhirakṣantu bhavantaḥ sarva ēva hi || 1.11 || Sanskrit Verse in Odia Script ଅୟନେଷୁ ଚ ସର୍ବେଷୁ ୟଥାଭାଗମବସ୍ଥିତାଃ | ଭୀଷ୍ମମେବାଭିରକ୍ଷନ୍ତୁ ଭବନ୍ତଃ ସର୍ବ ଏବ ହି || ୧୧ || Sri Aurobindo's English Interpretation "Therefore do you all, stationed in your respective divisions at all the strategic entrances, protect Bhishma alone." Odia Translation "ଏଣୁ ଆପଣ ସମସ୍ତେ ନିଜ ନିଜ ମୋର୍ଚ୍ଚାରେ ଆପଣା ଭାଗ ଅନୁସାରେ ମୁତୟନ ରହି, ସବୁ ଦିଗରୁ କେବଳ ପିତାମହ ଭୀଷ୍ମଙ୍କୁ ହିଁ ଚତୁର୍ଦ୍ଦିଗରୁ ସୁରକ୍ଷିତ ରଖନ୍ତୁ।" French Translation (Traduction en Français) "Par conséquent, placés dans vos divisions respectives à toutes les entrées stratégiques, protégez tous le seul Bhishma." Bhagavad Gita: Chapter 1, Verse 12 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script तस्य सञ्जनयन् हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ ३.१२ ॥ IAST transliteration tasya sañjanayan harṣaṃ kuruvr̥ddhaḥ pitāmahaḥ | siṃhanādaṃ vinadyōccaiḥ śaṅkhaṃ dadhmau pratāpavān || 1.12 || Sanskrit Verse in Odia Script ତସ୍ୟ ସଞ୍ଜନୟନ୍ ହର୍ଷଂ କୁରୁବୃଦ୍ଧଃ ପିତାମହଃ | ସିଂହନାଦଂ ବିନଦ୍ୟୋଚ୍ଚୈଃ ଶଙ୍ଖଂ ଦଧ୍ମୌ ପ୍ରତାପବାନ୍ || ୧୨ || Sri Aurobindo's English Interpretation "Then the powerful grandsire of the Kurus, the eldest of the house, roaring like a lion, blew his conch-shell aloud to bring joy to Duryodhana's heart." Odia Translation "ତାଙ୍କ ହୃଦୟରେ (ଦୁର୍ୟୋଧନଙ୍କ ମନରେ) ଆନନ୍ଦ ଜନ୍ମାଇ, କୁରୁବଂଶର ବୃଦ୍ଧ ପିତାମହ ପ୍ରତାପଶାଳୀ ଭୀଷ୍ମ ଉଚ୍ଚ ସ୍ଵרରେ ସିଂହନାଦ କରି ନିଜର ଶଙ୍ଖ ବଜାଇଲେ।" French Translation (Traduction en Français) "Puis le puissant grand-père des Kurus, l'aîné de la maison, rugissant comme un lion, souffla fort dans sa conque pour réjouir le cœur de Duryodhana." Bhagavad Gita: Chapter 1, Verse 13 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ ३.१३ ॥ IAST transliteration tataḥ śaṅkhāśca bhēryāśca paṇavānakagōmukhāḥ | sahasaivābhyahanyanta sa śabdastumulō 'bhavat || 1.13 || Sanskrit Verse in Odia Script ତତଃ ଶଙ୍ଖାଶ୍ଚ ଭେର୍ୟଶ୍ଚ ପଣବାନକଗୋମୁଖାଃ | ସହସୈବାଭ୍ୟହନ୍ୟନ୍ତ ସ ଶବ୍ଦସ୍ତୁମୁଲୋଽଭବତ୍ || ୧୩ || Sri Aurobindo's English Interpretation "Then suddenly conchs and kettledrums, cymbals, drums and horns blared forth, and that sound was tumultuous." Odia Translation "ତା’ପରେ ହଠାତ ଶଙ୍ଖ, ଭେରୀ, ଢୋଲ, ମୃଦଙ୍ଗ ଏବଂ ସିଙ୍ଘା ଆଦି ରଣବାଦ୍ୟଗୁଡ଼ିକ ଏକସଙ୍ଗେ ବାଜି ଉଠିଲେ ଏବଂ ସେହି ଶବ୍ଦ ଅତ୍ୟନ୍ତ ଭୟଙ୍କର (ତୁମୁଳ) ହେଲା।" French Translation (Traduction en Français) "Aussitôt, les conques et les timbales, les cymbales, los tambours et les cornes éclatèrent en choeur, et ce son fut tumultueux." Bhagavad Gita: Chapter 1, Verse 14 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ ३.१४ ॥ IAST transliteration tataḥ śvētairhayairyuktē mahati syandanē sthitau | mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 1.14 || Sanskrit Verse in Odia Script ତତଃ Ś୍ଵେତୈର୍ހୟୈର୍ୟୁକ୍ତେ ମହତି ସ୍ୟନ୍ଦନେ ସ୍ଥିତୌ | ମାଧବଃ ପାଣ୍ଡବଶ୍ଚୈବ ଦିବ୍ୟୌ ଶଙ୍ଖୌ ପ୍ରଦଧ୍ମତୁଃ || ୧୪ || Sri Aurobindo's English Interpretation "Then Madhava (Krishna) and the son of Pandu (Arjuna), standing in their great chariot yoked with white horses, blew their divine conchs." Odia Translation "ତା’ପରେ ଶ୍ଵେତ ଅଶ୍ଵମାନଙ୍କ ଦ୍ଵାରା ଚାଳିତ ଏକ ବିଶାଳ ଦିବ୍ୟ ରଥରେ ବିରାଜମାନ ହୋଇ ଶ୍ରୀକୃଷ୍ଣ (ମାଧବ) ଏବଂ ଅର୍ଜୁନ (ପାଣ୍ଡବ) ନିଜ ନିଜର ଦିବ୍ୟ ଶଙ୍ଖ ବଜାଇଲେ।" French Translation (Traduction en Français) "Alors Madhava et le fils de Pandu, debout sur leur grand char attelé de chevaux blancs, soufflèrent dans leurs conques divines." Bhagavad Gita: Chapter 1, Verse 15 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ ३.१५ ॥ IAST transliteration pāñcajanyaṃ hr̥ṣīkēśō dēvadattaṃ dhanañjayaḥ | pauṇḍraṃ dadhmau mahāśaṅkhaṃ bhīmakarmā vr̥kōdaraḥ || 1.15 || Sanskrit Verse in Odia Script ପାଞ୍ଚଜନ୍ୟଂ ହୃଷୀକେଶୋ ଦେବଦତ୍ତଂ ଧନଞ୍ଜୟଃ | ପୌଣ୍ଡ୍ରଂ ଦଧ୍ମୌ ମହାର୍ଶଙ୍ଖଂ ଭୀମକର୍ମା ବୃକୋଦରଃ || ୧୫ || Sri Aurobindo's English Interpretation "Hrishikesha (Krishna) blew his Panchajanya, Dhananjaya (Arjuna) blew Devadatta, and Vrikodara (Bhima) of terrible deeds blew his mighty conch Paundra." Odia Translation " ଶ୍ରୀକୃଷ୍ଣ 'ପାଞ୍ଚଜନ୍ୟ' ନାମକ ଶଙ୍ଖ, ଅର୍ଜୁନ 'ଦେବଦତ୍ତ' ଶଙ୍ଖ ଏବଂ ଭୟଙ୍କର କର୍ମ କରୁଥିବା ଭୀମସେନ 'ପୌଣ୍ଡ୍ର' ନାମକ ମହାଶଙ୍ଖ ବଜାଇଲେ।" French Translation (Traduction en Français) "Hrishikesha souffla dans sa Panchajanya, Dhananjaya dans la Devadatta, et Vrikodara aux exploits terribles souffla dans sa conque géante, la Paundra." Bhagavad Gita: Chapter 1, Verse 16 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ ३.१६ ॥ IAST transliteration anantavijayaṃ rājā kuntīputrō yudhiṣṭhiraḥ | nakulaḥ sahadēvaśca sughōṣamaṇipuṣpakau || 1.16 || Sanskrit Verse in Odia Script ଅନନ୍ତବିଜୟଂ ରାଜା କୁନ୍ତୀପୁତ୍ରୋ ୟୁଧିଷ୍ଠିରଃ | ନକୁଲଃ ସହଦେବଶ୍ଚ ସୁଘୋଷମଣିପուଷ୍ପକୌ || ୧୬ || Sri Aurobindo's English Interpretation "King Yudhishthira, the son of Kunti, blew Anantavijaya; Nakula and Sahadeva blew Sughosha and Manipushpaka." Odia Translation " କୁନ୍ତୀପୁତ୍ର ରାଜା ୟୁଧିଷ୍ଠିର ନିଜର 'ଅନନ୍ତବିଜୟ' ଶଙ୍ଖ ବଜାଇଲେ; ନକୁଳ ଓ ସହଦେବ ଯଥାକ୍ରମେ 'ସୁଘୋଷ' ଏବଂ 'ମଣିପୁଷ୍ପକ' ଶଙ୍ଖ ବଜାଇଲେ।" French Translation (Traduction en Français) "Le roi Yudhishthira, fils de Kunti, souffla dans l'Anantavijaya ; Nakula et Sahadeva soufflèrent dans la Sughosha et la Manipushpaka." Bhagavad Gita: Chapter 1, Verse 17 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ ३.१७ ॥ IAST transliteration kāśyaśca paramēṣvāsaḥ śikhaṇdhī ca mahārathaḥ | dhr̥ṣṭadyumnō virāṭaśca sātyakiścāparājitaḥ || 1.17 || Sanskrit Verse in Odia Script କାଶ୍ୟଶ୍ଚ ପରମେଷ୍ଵାସଃ ଶିଖଣ୍ଡୀ ଚ ମହାରଥଃ | ଧୃଷ୍ଟଦ୍ୟୁମ୍ନୋ ବିରାଟଶ୍ଚ ସାତ୍ୟକିଶ୍ଚାପରାଜିତଃ || ୧୭ || Sri Aurobindo's English Interpretation "And the king of Kashi, the great archer, Shikhandi the master of the great chariot, Dhrishtadyumna and Virata, and Satyaki the unconquered." Odia Translation " ଶ୍ରେଷ୍ଠ ଧନୁର୍ଦ୍ଧର କାଶୀରାଜ, ମହାରଥୀ ଶିଖଣ୍ଡୀ, ଧୃଷ୍ଟଦ୍ୟୁମ୍ନ, ରାଜା ବିରାଟ ଏବଂ ସଦା ଅପରାଜେୟ ସାତ୍ୟକି;" French Translation (Traduction en Français) "Et le roi de Kashi, le grand archer, Shikhandi le maître du grand char, Dhrishtadyumna et Virata, et Satyaki l'invaincu ;" Bhagavad Gita: Chapter 1, Verse 18 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ ३.१८ ॥ IAST transliteration drupadō draupadēyāśca sarvaśaḥ pr̥thivīpatē | saubhadrashca mahābāhuḥ śaṅkhāndadhmuḥ pr̥thakpr̥thak || 1.18 || Sanskrit Verse in Odia Script ଦ୍ରୁପଦୋ ଦ୍ରୌପଦେୟāଶ୍ଚ ସର୍ବଶଃ ପୃଥିବୀପତେ | ସୌଭଦ୍ରଶ୍ଚ ମହାବାହୁଃ ଶଙ୍ଖାନ୍ଦଧ୍ମୁଃ ପୃଥକ୍ପୃଥକ୍ || ୧୮ || Sri Aurobindo's English Interpretation "Drupada and the sons of Draupadi, O Lord of the Earth, and the mighty-armed son of Subhadra, all blew their respective conchs from all sides." Odia Translation " ହେ ପୃଥିବୀପତି (ଧୃତରାଷ୍ଟ୍ର)! ରାଜା ଦ୍ରୁପଦ, ଦ୍ରୌପଦୀଙ୍କ ପୁତ୍ରଗଣ ଏବଂ ମହାବାହୁ ଅଭିମନ୍ୟୁ (ସୁଭଦ୍ରାଙ୍କ ପୁତ୍ର)—ଏମାନେ ସମସ୍ତେ ଚାରିଆଡୁ ନିଜ ନିଜର ଶଙ୍ଖ ପୃଥକ ପୃଥକ ଭାବେ ବଜାଇଲେ।" French Translation (Traduction en Français) "Drupada et les fils de Draupadi, ô Seigneur de la Terre, et le fils de Subhadra aux bras puissants, tous soufflèrent dans leurs conques respectives de tous côtés." Bhagavad Gita: Chapter 1, Verse 19 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन ॥ ३.१९ ॥ IAST transliteration sa ghōṣō dhārtarāṣṭrāṇāṃ hr̥dayāni vyadārayat | nabhaśca pr̥thivīṃ caiva tumulō vyanunādayan || 1.19 || Sanskrit Verse in Odia Script ସ ଘୋଷୋ ଧାର୍ତରାଷ୍ଟ୍ରାଣାଂ ହୃଦୟାନି ବ୍ୟଦାରୟତ୍ | ନଭଶ୍ଚ ପୃଥିବୀଂ ଚୈବ ତୁମୁଲୋ ବ୍ୟନୁନାଦୟନ୍ || ୧୯ || Sri Aurobindo's English Interpretation "And that tumultuous sound, reverberating through earth and sky, tore the hearts of Dhritarashtra's sons." Odia Translation " ଆକାଶ ଓ ପୃଥିବୀକୁ କମ୍ପିତ କରୁଥିବା ସେହି ଭୟଙ୍କର ମହାଧ୍ଵନି ଧୃତରାଷ୍ଟ୍ରଙ୍କ ପୁତ୍ରମାନଙ୍କର (କୌରବମାନଙ୍କର) ହୃଦୟ ବିଦୀର୍ଣ୍ଣ କରିଦେଲା।" French Translation (Traduction en Français) "Et ce son tumultueux, réverbérant à travers la terre et le ciel, déchira les cœurs des fils de Dhritarashtra." Bhagavad Gita: Chapter 1, Verse 20 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः । हृषीकेशं तदा वाक्यमिदमाह महीपते ॥ १.२० ॥ IAST transliteration atha vyavasthitān dr̥ṣṭvā dhārtarāṣṭrān kapidhvajaḥ | pravr̥ttē śastrasampātē dhanurudyamya pāṇḍavaḥ | hr̥ṣīkēśaṃ tadā vākyam idam āha mahīpatē || 1.20 || Sanskrit Verse in Odia Script ଅଥ ବ୍ୟବସ୍ଥିତାନ୍ ଦୃଷ୍ଟ୍ଵା ଧାର୍ତରାଷ୍ଟ୍ରାନ୍ କପିଧ୍ଵଜଃ | ପ୍ରବୃତ୍ତେ ଶସ୍ତ୍ରସମ୍ପାତେ ଧନୁରୁଦ୍ୟମ୍ୟ ପାଣ୍ଡବଃ | ହୃଷୀକେଶଂ ତଦା ବାକ୍ୟମିଦମାହ ମହୀପତେ || ୨୦ || Sri Aurobindo's English Interpretation "Then, O Lord of the Earth, the son of Pandu (Arjuna), whose banner bore the emblem of Hanuman, seeing the sons of Dhritarashtra arrayed for battle and the flight of missiles about to begin, took up his bow and spoke these words to Hrishikesha (Krishna)." Odia Translation "ହେ ମହୀପତି (ଧୃତରାଷ୍ଟ୍ର)! ଏହାପରେ, ଶସ୍ତ୍ର ଚାଳନା ଆରମ୍ଭ ହେବାକୁ ଯାଉଥିବା ସମୟରେ, କପିଧ୍ଵଜ (ହନୁମାନଙ୍କ ଚିହ୍ନ ଥିବା ପତାକା ବିଶିଷ୍ଟ) ପାଣ୍ଡ୍ରପୁତ୍ର ଅର୍ଜୁନ ବ୍ୟୁହ ରଚନାରେ ଠିଆ ହୋଇଥିବା ଧୃତରାଷ୍ଟ୍ରଙ୍କ ପୁତ୍ରମାନଙ୍କୁ ଦେଖି ନିଜର ଧନୁ ଉଠାଇଲେ ଏବଂ ଶ୍ରୀକୃଷ୍ଣଙ୍କୁ ଏହି ବାକ୍ୟ କହିଲେ।" French Translation (Traduction en Français) "Alors, ô Seigneur de la Terre, le fils de Pandu, dont la bannière portait l'emblème de Hanouman, voyant les fils de Dhritarashtra rangés en ordre de bataille et le jet des projectiles sur le point de commencer, saisit son archer et adressa ces paroles à Hrishikesha." Bhagavad Gita: Chapter 1, Verse 21 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १.२१ ॥ IAST transliteration arjuna uvāca — sēnayōr ubhayōr madhyē rathaṃ sthāpaya mē 'cyuta || 1.21 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ସେନୟୋରୁଭୟୋର୍ମଧ୍ୟେ ରଥଂ ସ୍ଥାପୟ ମେଽଚ୍ୟୁତ || ୨୧ || Sri Aurobindo's English Interpretation "Arjuna said: O Achyuta (Imperishable One), stay my chariot between the two armies." Odia Translation ଅର୍ଜୁନ କହିଲେ: "ହେ ଅଚ୍ୟୁତ! ଉଭୟ ସେନାର ମଧ୍ୟଭାଗରେ ମୋର ଏହି ରଥକୁ ସ୍ଥାପିତ (ଠିଆ) କରନ୍ତୁ।" French Translation (Traduction en Français) "Arjuna dit: Ô Achyuta (Toi l'Immuable), arrête mon char entre les deux armées." Bhagavad Gita: Chapter 1, Verse 22 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे ॥ १.२२ ॥ IAST transliteration yāvad ētān nirīkṣē 'haṃ yōddhukāmān avasthitān | kair mayā saha yōddhavyam asmin raṇasamudyamē || 1.22 || Sanskrit Verse in Odia Script ୟାବଦେତାନ୍ନିରୀକ୍ଷେଽହଂ ୟୋଦ୍ଧୁକାମାନବସ୍ଥିତାନ୍ | କୈର୍ମୟା ସହ ୟୋଦ୍ଧବ୍ୟମସ୍ମିନ୍ ରଣସମୁଦ୍ୟମେ || ୨୨ || Sri Aurobindo's English Interpretation "So that I may behold these men drawn up, eager for battle, and know with whom I must fight in this enterprise of war." Odia Translation "ଯେପର୍ଯ୍ୟନ୍ତ ଯୁଦ୍ଧ ଅଭିଳାଷରେ ଏଠାରେ ଏକତ୍ରିତ ଓ ଦଣ୍ଡାୟମାନ ଥିବା ଏହି ବୀରମାନଙ୍କୁ ମୁଁ ଭଲଭାବେ ନିରୀକ୍ଷଣ ନ କରିଛି ଏବଂ ଏହି ଯୁଦ୍ଧ-ଉଦ୍ୟୋଗରେ ମତେ କାହା କାହା ସହିତ ଯୁଦ୍ଧ କରିବାକୁ ହେବ, ତାହା ନ ଜାଣିଛି।" French Translation (Traduction en Français) "Afin que je puisse observer ces hommes rassemblés, impatients de combattre, et savoir contre qui je dois lutter dans cette entreprise de guerre." Bhagavad Gita: Chapter 1, Verse 23 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥ IAST transliteration yōtsyamānān avēkṣē 'haṃ ya ētē 'tra samāgatāḥ | dhārtarāṣṭrasya durbuddhēr yuddhē priyacikīrṣavaḥ || 1.23 || Sanskrit Verse in Odia Script ୟୋତ୍ସ୍ୟମାନାନବେକ୍ଷେଽହଂ ୟ ଏତେଽତ୍ର ସମାଗତାଃ | ଧାର୍ତରାଷ୍ଟ୍ରସ୍ୟ ଦୁର୍ବୁଦ୍ଧେର୍ୟୁଦ୍ଧେ ପ୍ରିୟଚିକୀର୍ଷବଃ || ୨୩ || Sri Aurobindo's English Interpretation "I would look upon those who are gathered here to fight, desiring to do service in battle to the evil-minded son of Dhritarashtra." Odia Translation "ଦୁର୍ବୁଦ୍ଧିସମ୍ପନ୍ନ ଦୁର୍ୟୋଧନର (ଧୃତରାଷ୍ଟ୍ରପୁତ୍ରର) ଯୁଦ୍ଧରେ ପ୍ରିୟ ସାଧନ କରିବା କାମନାରେ ଯେଉଁମାନେ ଏଠାରେ ଯୁଦ୍ଧ କରିବା ପାଇଁ ଏକତ୍ରିତ ହୋଇଛନ୍ତି, ମୁଁ ସେହି ସମସ୍ତ ଯୁଦ୍ଧାର୍ଥୀମାନଙ୍କୁ ଭଲଭାବେ ଦେଖିବାକୁ ଚାହେଁ।" French Translation (Traduction en Français) "Je veux regarder ceux qui sont rassemblés ici pour combattre, désireux de complaire dans la bataille au fils malveillant de Dhritarashtra." Bhagavad Gita: Chapter 1, Verse 24 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script सञ्जय उवाच — एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १.२४ ॥ IAST transliteration sañjaya uvāca — ēvam uktō hr̥ṣīkēśō guḍākēśēna bhārata | sēnayōr ubhayōr madhyē sthāpayitvā rathōttamam || 1.24 || Sanskrit Verse in Odia Script ସଞ୍ଜୟ ଉବାଚ | ଏବମୁକ୍ତୋ ହୃଷୀକେଶୋ ଗୁଡାକେଶେନ ଭାରତ | ସେନୟୋରୁଭୟୋର୍ମଧ୍ୟେ ସ୍ଥାପୟିତ୍ଵା ରଥୋତ୍ତମମ୍ || ୨୪ || Sri Aurobindo's English Interpretation "Sanjaya said: O Bharata (Dhritarashtra), Hrishikesha (Krishna), thus addressed by Gudakesha (Arjuna, the master of sleep), stationed that best of chariots between the two armies." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ହେ ଭାରତ (ଧୃତରାଷ୍ଟ୍ର)! ଗୁଡାକେଶ (ଅର୍ଜୁନ) ଙ୍କ ଦ୍ଵାରା ଏପରି କୁହାଯିବା ପରେ, ହୃଷୀକେଶ (ଶ୍ରୀକୃଷ୍ଣ) ଉଭୟ ସେନାର ମଧ୍ୟଭାଗରେ ସେହି ଶ୍ରେଷ୍ଠ ରଥକୁ ଠିଆ କରାଇଲେ।" French Translation (Traduction en Français) "Sanjaya dit: Ô Bharata, Hrishikesha, ainsi interpellé par Gudakesha (Arjuna), plaça ce char d'élite entre les deux armées." Bhagavad Gita: Chapter 1, Verse 25 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैताନ୍ ಸಮವೇತಾನ್ कुरूनिति ॥ १.२५ ॥ IAST transliteration bhīṣmadrōṇapramukhataḥ sarvēṣāṃ ca mahīkṣitām | uvāca pārtha paśyaitān samavētān kurūn iti || 1.25 || Sanskrit Verse in Odia Script ଭୀଷ୍ମଦ୍ରୋଣପ୍ରମୁଖତଃ ସର୍ବେଷାଂ ଚ ମହୀକ୍ଷିତାମ୍ | ଉବାଚ ପାର୍ଥ ପଶ୍ୟୈତାନ୍ ସମବେତାନ୍ କୁରୂନିତି || ୨୫ || Sri Aurobindo's English Interpretation "In front of Bhishma, Drona and all the rulers of the earth, He said: Behold, O Partha (Arjuna), these Kurus gathered together." Odia Translation "ପିତାମହ ଭୀଷ୍ମ, ଆଚାର୍ଯ୍ୟ ଦ୍ରୋଣ ଏବଂ ସମଗ୍ର ପୃଥିବୀର ରାଜାମାନଙ୍କ ସମ୍ମୁଖରେ ଶ୍ରୀକୃଷ୍ଣ କହିଲେ, 'ହେ ପାର୍ଥ! ଏଠାରେ ଏକତ୍ରିତ ହୋଇଥିବା ଏହି କୌରବମାନଙ୍କୁ (କୁରୁବଂଶୀମାନଙ୍କୁ) ଦେଖ।'" French Translation (Traduction en Français) "En face de Bhishma, de Drona et de tous les souverains de la terre, Il dit: Regarde, ô Partha, ces Kurus rassemblés." Bhagavad Gita: Chapter 1, Verse 26 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଛବିଶ ଶ୍ଳୋକ) Devanagari script तत्रापश्यत्स्थितान् पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन् पुत्रान्पौत्रान्सखींस्तथा ॥ १.२६ ॥ IAST transliteration tatrāpaśyat sthitān pārthaḥ pitr̥̄n atha pitāmahān | ācāryān mātulān bhrātr̥̄n putrān pautrān sakhīṃs tathā || 1.26 || Sanskrit Verse in Odia Script ତତ୍ରାପଶ୍ୟତ୍ ସ୍ଥିତାନ୍ ପାର୍ଥଃ ପିତୄନ୍ ଅଥ ପିତାମହାନ୍ | ଆଚାର୍ୟାନ୍ ମାତୁଲାନ୍ ଭ୍ରାତୄନ୍ ପୁତ୍ରାନ୍ ପୌତ୍ରାନ୍ ସଖୀଂସ୍ତଥା || ୨୬ || Sri Aurobindo's English Interpretation "There Partha saw standing fathers and grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and companions as well." [1 ] Odia Translation "ସେଠାରେ ପାର୍ଥ (ଅର୍ଜୁନ) ଦୁଇ ସେନାର ମଧ୍ୟରେ ଠିଆ ହୋଇଥିବା ପିତୃବ୍ୟଗଣ, ପିତାମହଗଣ, ଆଚାର୍ଯ୍ୟଗଣ, ମାତୁଳଗଣ, ଭ୍ରାତୃଗଣ, ପୁତ୍ରଗଣ, ପୌତ୍ରଗଣ ଏବଂ ସଖାମାନଙ୍କୁ ଦେଖିଲେ।" French Translation (Traduction en Français) "Là, Partha vit debout des pères et des grands-pères, des maîtres, des oncles maternels, des frères, des fils, des petits-fils, ainsi que des compagnons." Bhagavad Gita: Chapter 1, Verse 27 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि । तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १.२७ ॥ IAST transliteration śvaśurān suhr̥daś caiva sēnayōr ubhayōr api | tān samīkṣya sa kauntēyaḥ sarvān bandhūn avasthitān || 1.27 || Sanskrit Verse in Odia Script ଶ୍ଵଶୁରାନ୍ ସୁହୃଦଶ୍ଚୈବ ସେନୟୋରୁଭୟୋରପି | ତାନ୍ ସମୀକ୍ଷ୍ୟ ସ କୌନ୍ତେୟଃ ସର୍ବାର୍ନ୍ ବନ୍ଧୂନବସ୍ଥିତାନ୍ || ୨୭ || Sri Aurobindo's English Interpretation "As also fathers-in-law and friends in both the armies. When the son of Kunti (Arjuna) saw all these kinsmen thus standing arrayed..." Odia Translation "ଏବଂ ସେହିପରି ଉଭୟ ସେନାରେ ଥିବା ଶ୍ଵଶୁର ଓ ଶୁଭେଚ୍ଛୁମାନଙ୍କୁ ମଧ୍ୟ ଦେଖିଲେ। ସେହି ସମସ୍ତ ଆତ୍ମୀୟ ବନ୍ଧୁମାନଙ୍କୁ ସେଠାରେ ସଜ୍ଜିତ ହୋଇ ଠିଆ ହୋଇଥିବାର ଦେଖି କୁନ୍ତୀପୁତ୍ର ଅର୍ଜୁନ..." French Translation (Traduction en Français) "Et aussi des beaux-pères et des amis dans les deux armées. Quand le fils de Kunti (Arjuna) vit tous ces parents ainsi rangés en ordre..." [1 ] Bhagavad Gita: Chapter 1, Verse 28 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script कृपया परयाविष्टो विषीदन्निदमब्रवीत् । अर्जुन उवाच — दृष्ट्वैमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम् ॥ १.२८ ॥ IAST transliteration kr̥payā parayāviṣṭō viṣīdann idam abravīt | arjuna uvāca — dr̥ṣṭvaimaṃ svajanaṃ kr̥ṣṇa yuyutsuṃ samupasthitam || 1.28 || Sanskrit Verse in Odia Script କୃପୟା ପରୟାବିଷ୍ଟୋ ବିଷୀଦନ୍ନିଦମବ୍ରବୀତ୍ | ଅର୍ଜୁନ ଉବାଚ | ଦୃଷ୍ଟ୍ଵେମଂ ସ୍ଵଜନଂ କୃଷ୍ଣ ୟୁୟୁତ୍ସୁଂ ସମୁପସ୍ଥିତମ୍ || ୨୮ || Sri Aurobindo's English Interpretation "Overcome by profound pity, in deep dejection he spoke. Arjuna said: Seeing these my kinsmen, O Krishna, gathered here eager for battle," Odia Translation "ଅତ୍ୟନ୍ତ କରୁଣା ଓ ମୋହ ଦ୍ଵାରା ଅଭିଭୂତ ହୋଇ ସେ ଶୋକାକୁଳ ଚିତ୍ତରେ ଏହା କହିଲେ। ଅର୍ଜୁନ କହିଲେ: ହେ କୃଷ୍ଣ! ଯୁଦ୍ଧ ଅଭିଳାଷରେ ଏଠାରେ ଏକତ୍ରିତ ହୋଇଥିବା ନିଜର ଏହି ସ୍ଵଜନମାନଙ୍କୁ ଦେଖି," French Translation (Traduction en Français) "Saisi d'une pitié profonde, il prononça ces mots avec tristesse. Arjuna dit: En voyant mes proches, ô Krishna, rassemblés ici et impatients de combattre," Bhagavad Gita: Chapter 1, Verse 29 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १.२९ ॥ IAST transliteration sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati | vepathuśca śarīrē mē rōmaharṣaśca jāyatē || 1.29 || Sanskrit Verse in Odia Script ସୀଦନ୍ତି ମମ ଗାତ୍ରାଣି ମୁଖଂ ଚ ପରିଶୁଷ୍ୟତି | ବେପଥୁଶ୍ଚ ଶରୀରେ ମେ ରୋମহର୍ଷଶ୍ଚ ଜାୟତେ || ୨cell୯ || Sri Aurobindo's English Interpretation "My limbs fail me and my mouth is parched. A tremor shakes my body and my hair stands on end;" Odia Translation "ମୋର ସମସ୍ତ ଅଙ୍ଗପ୍ରତ୍ୟଙ୍ଗ ଅବଶ ହୋଇଯାଉଛି ଏବଂ ମୋର ମୁଖ ଶୁଖିଯାଉଛି; ମୋ ଶରୀରରେ କମ୍ପନ ସୃଷ୍ଟି ହେଉଛି ଏବଂ ମୋର ଲୋମ ଟାଙ୍କୁରି ଉଠୁଛି।" French Translation (Traduction en Français) "Mes membres se dérobent et ma bouche se dessèche. Un frisson secoue mon corps et mes cheveux se dressent sur ma tête ;" Bhagavad Gita: Chapter 1, Verse 30 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १.३० ॥ IAST transliteration gāṇḍīvaṃ sraṃsatē hastāt tvak caiva paridahyatē | na ca śaknōmy avasthātuṃ bhramatīva ca me manaḥ || 1.30 || Sanskrit Verse in Odia Script ଗାଣ୍ଡୀବଂ ସ୍ରଂସତେ ହସ୍ତାତ୍ତ୍ଵକ୍ଚୈବ ପରିଦହ୍ୟତେ | ନ ଚ ଶକ୍ନୋମ୍ୟବସ୍ଥାତୁଂ ଭ୍ରମତୀବ ଚ ମେ ମନଃ || ୩୦ || Sri Aurobindo's English Interpretation "The Gandiva bow slips from my hand and my skin is burning all over. I am unable to stand, and my mind is whirling as it were," Odia Translation "ମୋ ହାତରୁ ଗାଣ୍ଡୀବ ଧନୁ ଖସି ପଡ଼ୁଛି ଏବଂ ମୋର ସମଗ୍ର ଚର୍ମ ଭିତରୁ ଦଗ୍ଧ ହେଉଛି; ମୁଁ ଏଠାରେ ସ୍ଥିର ହୋଇ ଠିଆ ହେବାକୁ ମଧ୍ୟ ଅସମର୍ଥ ହେଉଛି ଏବଂ ମୋର ମନ ଭ୍ରମିତ ହେଲା ପରି ମନେହେଉଛି।" French Translation (Traduction en Français) "L'arc Gandiva glisse de mes mains et ma peau est tout en feu. Je ne peux plus me tenir debout, et mon esprit semble tourbillonner," Bhagavad Gita: Chapter 1, Verse 31 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script निमित्तानि च पश्यामी विपरीतानी केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १.३१ ॥ IAST transliteration nimittāni ca paśyāmi viparītāni kēśava | na ca śrēyō 'nupaśyāmi hatvā svajanam āhavē || 1.31 || Sanskrit Verse in Odia Script ନିମିତ୍ତାନି ଚ ପଶ୍ୟାମି ବିପରୀତାନି କେଶବ | ନ ଚ ଶ୍ରେୟୋଽନୁପଶ୍ୟାମି ହତ୍ଵା ସ୍ଵଜନମାହବେ || ୩୧ || Sri Aurobindo's English Interpretation "And I see adverse omens, O Keshava. Nor do I see any good in slaying my own people in battle." Odia Translation "ହେ କେଶବ! ମୁଁ ସବୁଆଡ଼େ କେବଳ ଅମଙ୍ଗଳକର ପ୍ରତିକୂଳ ଲକ୍ଷଣଗୁଡ଼ିକ ହିଁ ଦେଖୁଛି। ଯୁଦ୍ଧକ୍ଷେତ୍ରରେ ନିଜର ଆତ୍ମୀୟ ସ୍ଵଜନମାନଙ୍କୁ ହତ୍ୟା କରିବା ଦ୍ଵାରା ମୁଁ କୌଣସି କଲ୍ୟାଣ ଦେଖିପାରୁ ନାହିଁ।" French Translation (Traduction en Français) "Et je ne vois que des présages funestes, ô Keshava. Je ne vois non plus aucun bien à tuer mes propres parents dans la bataille." Bhagavad Gita: Chapter 1, Verse 32 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १.३२ ॥ IAST transliteration na kāṅkṣē vijayaṃ kr̥ṣṇa na ca rājyaṃ sukhāni ca | kiṃ nō rājyēna gōvinda kiṃ bhōgair jīvitēna vā || 1.32 || Sanskrit Verse in Odia Script ନ କାଙ୍ଖ୍ୟେ ବିଜୟଂ କୃଷ୍ଣ ନ ଚ ରାଜ୍ୟଂ ସୁଖାନି ଚ | କିଂ ନୋ ରାଜ୍ୟେନ ଗୋବିନ୍ଦ କିଂ ଭୋଗୈର୍ଜୀବିତେନ ବା || ୩୨ || Sri Aurobindo's English Interpretation "I desire not victory, O Krishna, nor kingdom, nor pleasures. What is kingdom to us, O Govinda, what is enjoyment, or even life?" Odia Translation "ହେ କୃଷ୍ଣ! ମୁଁ ନା ବିଜୟ ଚାହେଁ, ନା ରାଜ୍ୟ ଚାହେଁ, ନା ସୁଖ ଭୋଗ କରିବାକୁ ଇଚ୍ଛା କରେ। ହେ ଗୋବିନ୍ଦ! ଆମର ଏପରି ରାଜ୍ୟରେ କଣ ପ୍ରୟୋଜନ, ଏବଂ ଏପରି ଭୋଗବିଳାସ ବା ଜୀବନ ଧାରଣରେ ବା କଣ ଲାଭ?" French Translation (Traduction en Français) "Je ne désire pas la victoire, ô Krishna, ni le royaume, ni les plaisirs. Que nous importe un royaume, ô Govinda, que nous importent les jouissances, ou même la vie ?" Bhagavad Gita: Chapter 1, Verse 33 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १.३३ ॥ IAST transliteration yēṣām arthē kāṅkṣitaṃ nō rājyaṃ bhōgāḥ sukhāni ca | ta imē 'vasthitā yuddhē prāṇāṃs tyaktvā dhanāni ca || 1.33 || Sanskrit Verse in Odia Script ୟେଷାମର୍ଥେ କାଙ୍ଖ୍ସିତଂ ନୋ ରାଜ୍ୟଂ ଭୋଗାଃ ସୁଖାନି ଚ | ତ ଇମେଽବସ୍ଥିତା ୟୁଦ୍ଧେ ପ୍ରାଣାଂସ୍ତ୍ୟକ୍ତ୍ଵା ଧନାନି ଚ || ୩୩ || Sri Aurobindo's English Interpretation "They for whose sake we desire kingdom, enjoyment and pleasures, stand here in battle, having renounced life and wealth—" Odia Translation "ଯେଉଁମାନଙ୍କ ନିମନ୍ତେ ଆମେ ରାଜ୍ୟ, ଭୋଗ ଏବଂ ସୁଖ ସମୂହ କାମନା କରୁଛୁ, ସେହି ସମସ୍ତ ବ୍ୟକ୍ତି ନିଜ ନିଜର ପ୍ରାଣ ଓ ଧନର ଆଶା ତ୍ୟାଗ କରି ଏହି ଯୁଦ୍ଧକ୍ଷେତ୍ରରେ ଆସି ଠିଆ ହୋଇଛନ୍ତି—" French Translation (Traduction en Français) "Ceux pour qui nous désirons le royaume, les jouissances et les plaisirs, les voici tous dressés pour le combat, ayant renoncé à la vie et aux richesses —" Bhagavad Gita: Chapter 1, Verse 34 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा ॥ १.३४ ॥ IAST transliteration ācāryāḥ pitaraḥ putrās tathaiva ca pitāmahāḥ | mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ sambandhinas tathā || 1.34 || Sanskrit Verse in Odia Script ଆଚାର୍ଯ୍ୟାଃ ପିତରଃ ପୁତ୍ରାସ୍ତଥୈବ ଚ ପିତାମହାଃ | ମାତୁଲାଃ ଶ୍ଵଶୁରାଃ ପୌତ୍ରାଃ ଶ୍ୟାଲାଃ ସମ୍ବନ୍ଧିନସ୍ତଥା || ୩୪ || Sri Aurobindo's English Interpretation "—teachers, fathers, sons, and grandfathers likewise, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives." Odia Translation "—ଯେପରିକି ଆଚାର୍ଯ୍ୟଗଣ, ପିତୃବ୍ୟଗଣ, ପୁତ୍ରଗଣ, ପିତାମହଗଣ, ମାତୁଳଗଣ, ଶ୍ଵଶୁରଗଣ, ପୌତ୍ରଗଣ, ଶାଳକଗଣ (ଶ୍ୟାଳକ) ତଥା ଅନ୍ୟ ସମସ୍ତ ସମ୍ବନ୍ଧୀମାନେ।" French Translation (Traduction en Français) "—maîtres, pères, fils, et de même grands-pères, oncles maternels, beaux-pères, petits-fils, beaux-frères, et autres parents." Bhagavad Gita: Chapter 1, Verse 35 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १.३५ ॥ IAST transliteration ētān na hantum icchāmi ghnato 'pi madhusūdana | api trailōkyarājyasya hētōḥ kiṃ nu mahīkr̥tē || 1.35 || Sanskrit Verse in Odia Script ଏତାନ୍ନ ହନ୍ତୁମିଚ୍ଛାମି ଘ୍ନତୋଽପି ମଧୁସୂଦନ | ଅପି ତ୍ରୈଲୋକ୍ୟରାଜ୍ୟସ୍ୟ ହେତୋଃ କିଂ ନୁ ମହୀକୃତେ || ୩୫ || Sri Aurobindo's English Interpretation "These I do not wish to slay, O Madhusudana, even though I myself am slain, even for the sake of the sovereignty over the three worlds, how much less then for this earth?" Odia Translation "ହେ ମଧୁସୂଦନ! ଏମାନେ ଯଦି ମତେ ହତ୍ୟା କରିଦିଅନ୍ତି, ତଥାପି ମୁଁ ଏମାନଙ୍କୁ ହତ୍ୟା କରିବାକୁ ଆଦୌ ଇଚ୍ଛା କରୁ ନାହିଁ; ତ୍ରିଭୁବନର ସାମ୍ରାଜ୍ୟ ପ୍ରାପ୍ତି ନିମନ୍ତେ ମଧ୍ୟ ନୁହେଁ, ତେବେ କେବଳ ଏହି ପୃଥିବୀର ରଜ୍ୟ ପାଇଁ ତ କଣ କହିବି?" French Translation (Traduction en Français) "Je ne souhaite pas les tuer, ô Madhusudana, même si je devais moi-même être tué, même pour la souveraineté sur les trois mondes, et combien moins encore pour cette seule terre ?" Bhagavad Gita: Chapter 1, Verse 36 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान् हत्वैतानाततायिनः ॥ १.३६ ॥ IAST transliteration nihatya dhārtarāṣṭrān naḥ kā prītiḥ syāj janārdana | pāpam evāśrayēd asmān hatvaitān ātatāyinaḥ || 1.36 || Sanskrit Verse in Odia Script ନିହତ୍ୟ ଧାର୍ତରାଷ୍ଟ୍ରାନ୍ନଃ କା ପ୍ରୀତିଃ ସ୍ୟାଜ୍ଜନାର୍ଦନ | ପାପମେବାଶ୍ରୟେଦସ୍ମାନ୍ ହତ୍ଵୈତାନାତତାୟିନଃ || ୩୬ || Sri Aurobindo's English Interpretation "What joy can be ours, O Janardana, by slaying the sons of Dhritarashtra? Sin alone will take refuge in us if we slay these aggressors." Odia Translation "ହେ ଜନାର୍ଦ୍ଦନ! ଧୃତରାଷ୍ଟ୍ରଙ୍କ ପୁତ୍ରମାନଙ୍କୁ ହତ୍ୟା କରି ଆମକୁ କେଉଁ ପ୍ରସନ୍ନତା ବା ସୁଖ ମିଳିବ? ଏହି ଆତତାୟୀମାନଙ୍କୁ ହତ୍ୟା କଲେ ଆମକୁ କେବଳ ପାପ ହିଁ ଲାଗିବ।" French Translation (Traduction en Français) "Quelle joie pourrait être la ours, ô Janardana, en tuant les fils de Dhritarashtra ? Le péché seul prendrait refuge en nous si nous tuions ces agresseurs." Bhagavad Gita: Chapter 1, Verse 37 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ସପ୍ତତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान् सबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १.३७ ॥ IAST transliteration tasmān nārhā vayaṃ hantuṃ dhārtarāṣṭrān sabāndhavān | svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava || 1.37 || Sanskrit Verse in Odia Script ତସ୍ମାନ୍ନାର୍ହା ବୟଂ ହନ୍ତୁଂ ଧାର୍ତରାଷ୍ଟ୍ରାନ୍ ସବାନ୍ଧବାନ୍ | ସ୍ଵଜନଂ ହି କଥଂ ହତ୍ଵା ସୁଖିନଃ ସ୍ୟାମ ମାଧବ || ୩୭ || Sri Aurobindo's English Interpretation "Therefore we ought not to kill the sons of Dhritarashtra, our own kinsmen. For how can we be happy, O Madhava, by slaying our own people?" Odia Translation "ଏଣୁ ଆତ୍ମୀୟ ସବାନ୍ଧବ ସହିତ ଧୃତରାଷ୍ଟ୍ରଙ୍କ ପୁତ୍ରମାନଙ୍କୁ ମାରିବା ଆମ ପାଇଁ ଉଚିତ ନୁହେଁ। ହେ ମାଧବ! ନିଜ ସ୍ଵଜନମାନଙ୍କୁ ହତ୍ୟା କରି ଆମେ କିପରି କେବେ ସୁଖୀ ହୋଇପାରିବା?" French Translation (Traduction en Français) "C'est pourquoi nous ne devons pas tuer les fils de Dhritarashtra, nos propres parents. Car comment pourrions-nous être heureux, ô Madhava, en tuant notre propre peuple ?" Bhagavad Gita: Chapter 1, Verse 38 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १.३८ ॥ IAST transliteration yady apy ētē na paśyanti lōbhōpahatacētasaḥ | kulakṣayakr̥taṃ dōṣaṃ mitradrōhē ca pātakam || 1.38 || Sanskrit Verse in Odia Script ୟଦ୍ୟପ୍ୟେତେ ନ ପଶ୍ୟନ୍ତି ଲୋଭୋପହତଚେତସଃ | କୁଲକ୍ଷୟକୃତଂ ଦୋଷଂ ମିତ୍ରଦ୍ରୋହେ ଚ ପାତକମ୍ || ୩୮ || Sri Aurobindo's English Interpretation "Even if these men, whose minds are blinded by greed, see no evil in the destruction of the family and no sin in treason to friends..." Odia Translation "ରାଜ୍ୟଲୋଭ ଦ୍ଵାରା ଭ୍ରଷ୍ଟଚିତ୍ତ ହୋଇଥିବା ଏହି ବ୍ୟକ୍ତିମାନେ ଯଦିଓ କୁଳନାଶଜନିତ ମହାନ ଦୋଷ ଏବଂ ମିତ୍ରଦ୍ରୋହଜନିତ ମହାପାପକୁ ନିଜ ଆଖିରେ ଦେଖିପାରୁ ନାହାନ୍ତି..." French Translation (Traduction en Français) "Même si ces hommes, dont l'esprit est aveuglé par l'avidité, ne voient aucun mal dans la destruction de la famille ni aucun péché dans la trahison envers les amis..." Bhagavad Gita: Chapter 1, Verse 39 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଳୋକ) Devanagari script कथं न ज्ञेयमस्माभिः पापादस्मान्नवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १.३९ ॥ IAST transliteration kathaṃ na jñēyam asmābhiḥ pāpād asmān nivartitum | kulakṣayakr̥taṃ dōṣaṃ prapaśyadbhir janārdana || 1.39 || Sanskrit Verse in Odia Script କଥଂ ନ ଜ୍ଞେୟମସ୍ମାଭିଃ ପାପାଦସ୍ମାନ୍ନିବର୍ତିତୁମ୍ | କୁଲକ୍ଷୟକୃତଂ ଦୋଷଂ ପ୍ରପଶ୍ୟଦ୍ଭିର୍ଜନାର୍ଦନ || ୩⁹ || Sri Aurobindo's English Interpretation "...why should not we, O Janardana, who clearly see the evil in the destruction of the family, learn to turn away from this sin?" Odia Translation "...ତଥାପି ହେ ଜନାର୍ଦ୍ଦନ! କୁଳନାଶ ହେବା ଦ୍ଵାରା ହେଉଥିବା ମହାନ ଦୋଷକୁ ସ୍ପଷ୍ଟ ଦେଖିପାରୁଥିବା ଆମମାନଙ୍କୁ ଏହି ପାପକର୍ମରୁ ନିବୃତ୍ତ ହେବା ପାଇଁ କାହିଁକି ବିଚାର କରିବା ଉଚିତ ନୁହେଁ?" French Translation (Traduction en Français) "...pourquoi ne devrions-nous pas, ô Janardana, nous qui voyons clairement le mal dans la destruction de la famille, apprendre à nous détourner de ce péché ?" Bhagavad Gita: Chapter 1, Verse 40 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १.४० ॥ IAST transliteration kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ | dharmē naṣṭē kulaṃ kr̥tsnam adharmō 'bhibhavaty uta || 1.40 || Sanskrit Verse in Odia Script କୁଲକ୍ଷୟେ ପ୍ରଣଶ୍ୟନ୍ତି କୁଲଧର୍ମାଃ ସନାତନାଃ | ଧର୍ମେ ନଷ୍ଟେ କୁଲଂ କୃତ୍ସ୍ନମଧର୍ମୋଽଭିଭବତ୍ୟୁତ || ୪୦ || Sri Aurobindo's English Interpretation "With the destruction of the family, its ancient eternal traditions perish; and when virtue is lost, vice overcomes the whole family." Odia Translation "କୁଳର ବିନାଶ ହେଲେ ସନାତନ କୁଳଧର୍ମ ସବୁ ନଷ୍ଟ ହୋଇଯାଏ; ଏବଂ ଧର୍ମ ନଷ୍ଟ ହୋଇଗଲେ ଅବଶିଷ୍ଟ ସମଗ୍ର କୁଳକୁ ଅଧର୍ମ ପୂର୍ଣ୍ଣ ରୂପେ ଗ୍ରାସ କରିନିଏ।" French Translation (Traduction en Français) "Avec la destruction de la famille, ses traditions anciennes et éternelles périssent ; et lorsque la vertu est perdue, le vice envahit la famille entière." Bhagavad Gita: Chapter 1, Verse 41 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଏକଚାଳିଶ ଶ୍ଳୋକ) Devanagari script अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १.४१ ॥ IAST transliteration adharmābhibhavāt kr̥ṣṇa praduṣyanti kulastriyaḥ | strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ || 1.41 || Sanskrit Verse in Odia Script ଅଧର୍ମାଭିଭବାତ୍କୃଷ୍ଣ ପ୍ରଦୁଷ୍ୟନ୍ତି କୁଲସ୍ତ୍ରିୟଃ | ସ୍ତ୍ରୀଷୁ ଦୁଷ୍ଟାସୁ ବାର୍ଷ୍ଣେୟ ଜାୟତେ ବର୍ଣସଙ୍କରଃ || ୪୧ || Sri Aurobindo's English Interpretation "When vice prevails, O Krishna, the women of the family become corrupt; and when women are corrupted, O Varshneya, there arises confusion of castes (social disorder)." Odia Translation "ହେ କୃଷ୍ଣ! ଅଧର୍ମ ଅଧିକ ବଢ଼ିଯିବା ଦ୍ଵାରା କୁଳର ସ୍ତ୍ରୀମାନେ ଦୂଷିତ ହୋଇଯାନ୍ତି; ଏବଂ ହେ ବାର୍ଷ୍ଣେୟ! ସ୍ତ୍ରୀମାନେ ଭ୍ରଷ୍ଟ ହୋଇଗଲେ ସମାଜରେ ବର୍ଣ୍ଣସଙ୍କର ଉତ୍ପନ୍ନ ହୁଏ।" French Translation (Traduction en Français) "Quand le vice prévaut, ô Krishna, les femmes de la famille se corrompent ; et quand les femmes sont corrompues, ô Varshneya, il en naît la confusion des castes." Bhagavad Gita: Chapter 1, Verse 42 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଦ୍ଵିଚାଳିଶ ଶ୍ଳୋକ) Devanagari script सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १.४२ ॥ IAST transliteration saṅkarō narakāyaiva kulaghnānāṃ kulasya ca | patarō hy ēṣāṃ luptapiṇḍōdakakriyāḥ || 1.42 || Sanskrit Verse in Odia Script ସଙ୍କରୋ ନରକาୟୈବ କୁଲଘ୍ନାନାଂ କୁଲସ୍ୟ ଚ | ପତନ୍ତି ପିତରୋ ହ୍ୟେଷାଂ ଲୁପ୍ତପିଣ୍ଡୋଦକକ୍ରିୟାଃ || ୪୨ || Sri Aurobindo's English Interpretation "This confusion leads the family and its destroyers to hell; for their ancestors fall, deprived of the offerings of rice-balls and water." Odia Translation "ଏହି ବର୍ଣ୍ଣସଙ୍କରତା କୁଳନାଶକାରୀମାନଙ୍କୁ ଏବଂ ସମଗ୍ର କୁଳକୁ ନରକକୁ ନେଇଯାଏ; ପିଣ୍ଡଦାନ ଓ ଜଳତର୍ପଣ କ୍ରିୟା ଲୋପ ପାଇଯିବା ଦ୍ଵାରା ଏମାନଙ୍କର ପିତୃପୁରୁଷମାନେ ମଧ୍ୟ ପତିତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Cette confusion conduit la famille et ses destructeurs en enfer ; car leurs ancêtres tombent, privés des offrandes de boulettes de riz et d'eau." Bhagavad Gita: Chapter 1, Verse 43 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ତ୍ରିଚାଳିଶ ଶ୍ଳୋକ) Devanagari script दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १.४३ ॥ IAST transliteration dōṣair ētaiḥ kulaghnānāṃ varṇasaṅkarakārakaiḥ | utsādyantē jātidharmāḥ kuladharmāś ca śāśvatāḥ || 1.43 || Sanskrit Verse in Odia Script ଦոଷୈରେତୈଃ କୁଲଘ୍ନାନାଂ ବର୍ଣସଙ୍କରକାରକୈଃ | ଉତ୍ସାଦ୍ୟନ୍ତେ ଜାତିଧର୍ମାଃ କୁଲଧର୍ମାଶ୍ଚ ଶାଶ୍ଵତାଃ || ୪୩ || Sri Aurobindo's English Interpretation "By these evil deeds of the destroyers of the family, causing confusion of castes, the long-standing traditional laws of the community and the family are utterly wiped out." Odia Translation "କୁଳନାଶକାରୀମାନଙ୍କର ଏହି ବର୍ଣ୍ଣସଙ୍କର ସୃଷ୍ଟିକାରୀ ଘୋର ଦୋଷଗୁଡ଼ିକ ଦ୍ଵାରା ଶାଶ୍ଵତ କୁଳଧର୍ମ ଏବଂ ପାରମ୍ପରିକ ଜାତିଧର୍ମ ସବୁ ନିଶ୍ଚିହ୍ନ ହୋଇଯାଏ।" French Translation (Traduction en Français) "Par ces mauvaises actions des destructeurs de la famille, qui causent la confusion des castes, les lois traditionnelles et séculaires de la communauté et de la famille sont complètement anéanties." Bhagavad Gita: Chapter 1, Verse 44 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଚଉରାଳିଶ ଶ୍ଳୋକ) Devanagari script उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १.४४ ॥ IAST transliteration utsannakuladharmāṇāṃ manuṣyāṇāṃ janārdana | narakē niyataṃ vāsō bhavatītyanuśuśruma || 1.44 || Sanskrit Verse in Odia Script ଉତ୍ସନ୍ନକୁଲଧର୍ମାଣାଂ ମନୁଷ୍ୟାଣାଂ ଜନାର୍ଦନ | ନରକେ ନିୟତଂ ବାସୋ ଭବତୀତ୍ୟନୁଶୁଶ୍ରୁମ || ୪୪ || Sri Aurobindo's English Interpretation "O Janardana, we have heard it traditionally that for those men whose family customs are destroyed, dwelling in hell is certain and constant." Odia Translation "ହେ ଜନାର୍ଦ୍ଦନ! ଯେଉଁ ମନୁଷ୍ୟମାନଙ୍କର କୁଳଧର୍ମ ଉଜୁଡ଼ିଯାଏ, ସେମାନଙ୍କୁ ଦୀର୍ଘକାଳ ପର୍ଯ୍ୟନ୍ତ ନରକରେ ବାସ କରିବାକୁ ପଡ଼ିଥାଏ—ଏହା ଆମେ ଶାସ୍ତ୍ରପରମ୍ପରାକ୍ରମେ ସ୍ପଷ୍ଟ ଶୁଣିଆସିଛୁ।" French Translation (Traduction en Français) "Ô Janardana, nous avons appris par tradition que pour les hommes dont les coutumes familiales sont détruites, le séjour en enfer est certain et permanent." Bhagavad Gita: Chapter 1, Verse 45 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ପଞ୍ଚଚାଳିଶ ଶ୍ଳୋକ) Devanagari script अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १.४५ ॥ IAST transliteration ahō bata mahat pāpaṃ kartuṃ vyavasitā vayam | yad rājyasukhalōbhēna hantuṃ svajanam udyatāḥ || 1.45 || Sanskrit Verse in Odia Script ଅହୋ ବତ ମହତ୍ପାପଂ କର୍ତୁଂ ବ୍ୟବସିତା ବୟମ୍ | ୟଦ୍ରାଜ୍ୟସୁଖଲୋଭେନ ହନ୍ତୁଂ ସ୍ଵଜନମୁଦ୍ୟତାଃ || ୪୫ || Sri Aurobindo's English Interpretation "Alas! We are engaged in committing a great sin, driven as we are by the greed for royal pleasures to slay our own kinsmen." Odia Translation "ଆଶ୍ଚର୍ଯ୍ୟର କଥା! ଆମେମାନେ ଏକ ମହାନ ପାପକର୍ମ କରିବାକୁ ଦୃଢ଼ ସଙ୍କଳ୍ପ କରିଛୁ, ଯେହେତୁ ରାଜ୍ୟସୁଖ ଓ ଭୋଭର ଲୋଭରେ ନିଜର ଆତ୍ମୀୟ ସ୍ଵଜନମାନଙ୍କୁ ହତ୍ୟା କରିବାକୁ ପ୍ରସ୍ତୁତ ହୋଇଛୁ।" French Translation (Traduction en Français) "Hélas ! Nous sommes engagés dans l'accomplissement d'un grand péché, poussés que nous sommes par l'avidité des plaisirs royaux à tuer nos propres parents." Bhagavad Gita: Chapter 1, Verse 46 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ଛୟାଳିଶ ଶ୍ଳୋକ) Devanagari script यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १.४६ ॥ IAST transliteration yadi mām apratīkāram aśastraṃ śastrapāṇayaḥ | dhārtarāṣṭrā raṇē hanyuś tan mē kṣēmataraṃ bhavēt || 1.46 || Sanskrit Verse in Odia Script ୟଦି ମାମପ୍ରତୀକାରମଶସ୍ତ୍ରଂ Śସ୍ତ୍ରପାଣୟଃ | ଧାର୍ତରାଷ୍ଟ୍ରା ରଣେ ହନ୍ୟୁସ୍ତନ୍ମେ କ୍ଷେମତରଂ ଭବେତ୍ || ୪୬ || Sri Aurobindo's English Interpretation "If the sons of Dhritarashtra, weapons in hand, should slay me in battle while I remain unresisting and unarmed, that would be safer and better for me." Odia Translation "ଯଦି ହାତରେ ଅସ୍ତ୍ର ଧାରଣ କରିଥିବା ଧୃତରାଷ୍ଟ୍ରଙ୍କ ପୁତ୍ରମାନେ ରଣକ୍ଷେତ୍ରରେ ପ୍ରତିକାରରହିତ, ନିରସ୍ତ୍ର ମତେ ହତ୍ୟା ମଧ୍ୟ କରିଦିଅନ୍ତି, ତେବେ ତାହା ମୋ ପାଇଁ ଅଧିକ ମଙ୍ଗଳମୟ (କ୍ଷେମତର) ହେବ।" French Translation (Traduction en Français) "Si les fils de Dhritarashtra, les armes à la main, me tuaient dans la bataille alors que je reste sans résistance et désarmé, cela serait plus sûr et préférable pour moi." Bhagavad Gita: Chapter 1, Verse 47 (ପ୍ରଥମ ଅଧ୍ୟାୟ, ସପ୍ତଚାଳିଶ ଶ୍ଳୋକ) Devanagari script सञ्जय उवाच — एवमुक्त्वार्जुनः सङ्ख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १.४७ ॥ IAST transliteration sañjaya uvāca — ēvam uktvārjunaḥ saṅkhyē rathōpastha upāviśat | visr̥jya saśaraṃ cāpaṃ śōkasaṃvignamānasaḥ || 1.47 || Sanskrit Verse in Odia Script ସଞ୍ଜୟ ଉବାଚ | ଏବମୁକ୍ତ୍ଵାର୍ଜୁନଃ ସଙ୍କ୍ଷ୍ୟେ ରଥୋପସ୍ଥ ଉପାବିଶତ୍ | ବିସୃଜ୍ୟ ସଶରଂ ଚାପଂ ଶୋକସଂବିଗ୍ନମାନସଃ || ୪୭ || Sri Aurobindo's English Interpretation "Sanjaya said: Having spoken thus on the battlefield, Arjuna sank down on the seat of his chariot, casting away his bow and arrows, his mind overwhelmed with grief." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ରଣକ୍ଷେତ୍ରରେ ଏପରି କହିସାରିବା ପରେ, ଅର୍ଜୁନ ନିଜର ବାଣ ସହିତ ଧନୁକୁ ତ୍ୟାଗ କରିଦେଲେ ଏବଂ ଅତ୍ୟନ୍ତ ଶୋକାକୁଳ ଚିତ୍ତରେ ରଥର ଆସନ ଉପରେ ବସି ପଡ଼ିଲେ।" French Translation (Traduction en Français) "Sanjaya dit: Ayant ainsi parlé sur le champ de bataille, Arjuna se laissa tomber sur le siège de son char, rejetant son arc et ses flèches, l'esprit submergé par la douleur." ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ धृतराष्ट्र उवाच । कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पाण्डवाश्चैव किमकुर्वत सञ्ज्य ॥१.१॥ dhṛtarāṣṭra uvāca dharmākṣētrē kurukṣētrē samavētā yuyutsavaḥ| māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya||1.1|| 1. Dhritarashtra said: On the field of Kurukshetra, the field of the working out of the Dharma, gathered together, eager for battle, what did they, O Sanjaya, my people and the Pandavas? . ଧୃତରାଷ୍ଟ୍ର କହିଲେ: “ହେ ସଞ୍ଜୟ ଯୁଧ୍ୟ କରିବା ପାଇଁ ବ୍ୟାକୁଳ ଭାବରେ ସମବେତ ହୋଇଥିବା ମୋ ପୁତ୍ର ଏବଂ ପାଣ୍ଡୁ ପୁତ୍ରମାନେ ଅନ୍ତର ଯୁଧ୍ୟର ପ୍ରତୀକ ଧର୍ମକ୍ଷେତ୍ର ଓ ବାହ୍ୟ ଯୁଧ୍ୟର ପ୍ରତୀକ କୁରୁକ୍ଷେତ୍ରରେ କଣ କରୁଛନ୍ତି?” Dhritarashtra a dit : Sur le champ de Kurukshetra, le champ du travail du Dharma, rassemblés, avides de bataille, Ô Sanjaya, mon peuple et les Pandavas ? Supporting Material to pursue Integral Yoga: (1) Integral Yoga proposes to utilize nine tenths of time to wage inner war extending over nine inner worlds and one tenths of time is to be devoted to pursue outer war for manifestation of truth and wisdom in the outer world. (King Aswapati’s experience) “Assaults of Hell endured and Titan strokes And bore the fierce inner wounds that are slow to heal.” Savitri-230 “Or must fire always test the great of soul?” Savitri-423 “A million wounds gape in his (Avatara’s) secret heart.” Savitri-446, 2: “Are there not still million fights to wage?” Savitri-687, “A line from Savitri constantly haunts or assails me—it is when the Lord proposes that she come live a blissful life above, and she replies, “No, there are still too many battles to wage on earth.” That went deep into me, and it returns each time difficulties arise, as if to say, “Don’t complain.” And there are plenty!...” The Mother/The Mother’s Agenda-3/85, 17th February, 1962, 47. Sanjaya said: Having thus spoken on the battlefield, Arjuna sank down on the seat of the chariot, casting down the divine bow and the inexhaustible quiver (given to him by the gods for that tremendous hour), his spirit overwhelmed with sorrow. इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णर्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ ||ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkṛṣṇārjunasaṁvādē arjunaviṣādayōgō nāma prathamō'dhyāyaḥ|| I'm a paragraph. Click here to add your own text and edit me. It's easy. 2 / Chapter 2. Sankhya Yoga Bhagavad Gita: Chapter 2, Verse 1 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script सञ्जय उवाच — तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् । विषीदन्तमिदं वाक्यमुवाच मधुसूदनः ॥ २.१ ॥ IAST transliteration sañjaya uvāca — taṃ tathā kr̥payāviṣṭam aśrupūrṇākulēkṣaṇam | viṣīdantam idaṃ vākyam uvāca madhusūdanaḥ || 2.1 || Sanskrit Verse in Odia Script ସଞ୍ଜୟ ଉବାଚ | ତଂ ତଥା କୃପୟାବିଷ୍ଟମଶ୍ରୁପୂର୍ଣାକୁଲେକ୍ଷଣମ୍ | ବିଷୀଦନ୍ତମିଦଂ ବାକ୍ୟମୁବାଚ ମଧୁସୂଦନଃ || ୧ || Sri Aurobindo's English Interpretation "Sanjaya said: To him thus overwhelmed with pity, his eyes full of tears and distressed, downcast in despair, Madhusudana (Krishna) spoke these words." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ସେହି ସମୟରେ ଅତ୍ୟନ୍ତ କରୁଣା ଓ ମୋହ ଦ୍ଵାରା ଅଭିଭୂତ, ଲୁହଭରା ବ୍ୟାକୁଳ ନେତ୍ର ବିଶିଷ୍ଟ ଏବଂ ବିଷାଦଗ୍ରସ୍ତ ଅର୍ଜୁନଙ୍କୁ ମଧୁସୂଦନ (ଶ୍ରୀକୃଷ୍ଣ) ଏହି ବାକ୍ୟ କହିଲେ।" French Translation (Traduction en Français) "Sanjaya dit: À lui ainsi submergé de pitié, les yeux pleins de larmes et troublés, abattu par le désespoir, Madhusudana parla ainsi." Bhagavad Gita: Chapter 2, Verse 2 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵିତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् । अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन ॥ २.२ ॥ IAST transliteration śrībhagavānuvāca — kutas tvā kaśmalam idaṃ viṣamē samupasthitam | anāryajuṣṭam asvargyam akīrtikaram arjuna || 2.2 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | କୁତସ୍ତ୍ଵା କଶ୍ମଲମିଦଂ ବିଷମେ ସମୁପସ୍ଥିତମ୍ | ଅନାର୍ୟଜୁଷ୍ଟମସ୍ଵର୍ଗ୍ୟମକୀର୍ତିକରମର୍ଜୁନ || ୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Whence has this dejection come upon thee in this hour of crisis, O Arjuna? It is unknown to the noble mind, it bars the way to heaven, and it brings inglory." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ଅର୍ଜୁନ! ଏହି ସଂକଟ ସମୟରେ ତୁମ ମନରେ ଏପରି କାପୁରୁଷତା ବା ମୋହ କେଉଁଠାରୁ ଆସିଲା? ଏହା ଶ୍ରେଷ୍ଠ ପୁରୁଷମାନଙ୍କ (ଆର୍ଯ୍ୟମାନଙ୍କ) ଦ୍ଵାରା ଆଦୃତ ନୁହେଁ, ଏହା ସ୍ଵର୍ଗପ୍ରାପ୍ତିର ପରିପନ୍ଥୀ ଏବଂ ଏହା କେବଳ ଅପକୀର୍ତ୍ତି ହିଁ ଆଣିଥାଏ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: D'où te vient ce découragement à cette heure de crise, ô Arjuna ? Il est inconnu de l'esprit noble, il ferme la voie du ciel et il apporte le déshonneur." Bhagavad Gita: Chapter 2, Verse 3 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ॥ २.३ ॥ IAST transliteration klaibyaṃ mā sma gamaḥ pārtha naitat tvayy upapadyatē | kṣudraṃ hr̥dayadaurbalyaṃ tyaktvōttiṣṭha parantapa || 2.3 || Sanskrit Verse in Odia Script କ୍ଲୈବ୍ୟଂ ମା ସ୍ମ ଗମଃ ପାର୍ଥ ନୈତତ୍ତ୍ଵୟ୍ୟୁପପଦ୍ୟତେ | କ୍ଷୁଦ୍ରଂ ହୃଦୟଦୌର୍ବଲ୍ୟଂ ତ୍ୟକ୍ତ୍ଵୋତ୍ତିଷ୍ଠ ପରନ୍ତପ || ୩ || Sri Aurobindo's English Interpretation "Yield not to unmanliness, O Partha! It does not befit thee. Cast off this petty weakness of heart and arise, O scorcher of the foes!" Odia Translation "ହେ ପାର୍ଥ! କାପୁରୁଷତା ବା ନପୁଂସକତାକୁ ପ୍ରାପ୍ତ ହୁଅ ନାହିଁ; ଏହା ତୁମ ପରି ବୀର ପାଇଁ ଆଦୌ ଶୋଭା ପାଏ ନାହିଁ I ହେ ପରନ୍ତପ (ଶତ୍ରୁଦମନକାରୀ ଅର୍ଜୁନ)! ହୃଦୟର ଏହି କ୍ଷୁଦ୍ର ଦୌର୍ବଲ୍ୟକୁ ତ୍ୟାଗ କରି ଯୁଦ୍ଧ ପାଇଁ ଠିଆ ହୁଅ।" French Translation (Traduction en Français) "Ne cède pas à la lâcheté, ô Partha ! Cela ne convient pas à un homme comme toi. Secoue cette mesquine faiblesse de cœur et lève-toi, ô vainqueur des ennemis !" Bhagavad Gita: Chapter 2, Verse 4 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — कथं भीष्ममहं सङ्ख्ये द्रोणं च मधुसूदन । इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ॥ २.४ ॥ IAST transliteration arjuna uvāca — kathaṃ bhīṣmam ahaṃ saṅkhyē drōṇaṃ ca madhusūdana | iṣubhiḥ pratiyōtsyāmi pūjārhāv arisūdana || 2.4 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | କଥଂ ଭୀଷ୍ମମହଂ ସଙ୍କ୍ଷ୍ୟେ ଦ୍ରୋଣଂ ଚ ମଧୁସୂଦନ | ଇଷୁଭିଃ ପ୍ରତିୟୋତ୍ସ୍ୟାମି ପୂଜାର୍ହାବରିସୂଦନ || ୪ || Sri Aurobindo's English Interpretation "Arjuna said: How, O Madhusudana, can I attack with arrows Bhishma and Drona in battle, who are both worthy of my deepest reverence, O destroyer of foes?" Odia Translation ଅର୍ଜୁନ କହିଲେ: "ହେ ମଧୁସୂଦନ! ଯୁଦ୍ଧଭୂମିରେ ପୂଜନୀୟ ପିତାମହ ଭୀଷ୍ମ ଏବଂ ଆଚାର୍ଯ୍ୟ ଦ୍ରୋଣଙ୍କ ସହିତ ମୁଁ କିପରି ବାଣ ଦ୍ଵାରା ପ୍ରତିଯୁଦ୍ଧ କରିବି? ହେ ଶତ୍ରୁନାଶକ (ଅରିସୂଦନ)! ସେମାନେ ତ ମୋ ପାଇଁ ସର୍ବଦା ପୂଜାର୍ହ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Arjuna dit: Comment, ô Madhusudana, pourrais-je attaquer de mes flèches Bhishma et Drona dans la bataille, eux qui sont tous deux dignes de mon plus profond respect, ô destructeur des ennemis ?" Bhagavad Gita: Chapter 2, Verse 5 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके । हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ॥ २.५ ॥ IAST transliteration gurūn ahatvā hi mahānubhāvān śrēyō bhōktuṃ bhaikṣyam apīha lōkē | hatvārthakāmāṃs tu gurūn ihaiva bhuñjīya bhōgān rudhirapradigdhān || 2.5 || Sanskrit Verse in Odia Script ଗୁରୂନହତ୍ଵା ହି ମହାନୁଭାବାନ୍ ଶ୍ରେୟୋ ଭୋକ୍ତୁଂ ଭୈକ୍ଷ୍ୟମପୀହ ଲୋକେ | ହତ୍ଵାର୍ଥକାମାଂସ୍ତୁ ଗୁରୂନିହୈବ ଭୁଞ୍ଜୀୟ ଭୋଗାନ୍ ରୁଧିରପ୍ରଦିଗ୍ଧାନ୍ || ୫ || Sri Aurobindo's English Interpretation "Better is it to live even on alms in this world than to slay these great and noble teachers. Even if motivated by desire, by slaying them I would only enjoy wealth and pleasures stained with their blood." Odia Translation "ଏହି ମହାନୁଭବ ଗୁରୁଜନମାନଙ୍କୁ ହତ୍ୟା ନକରି ଏହି ସଂସାରରେ ଭିକ୍ଷା ମାଗି ଚଳିବା ମଧ୍ୟ ମୋ ପାଇଁ ଶ୍ରେୟସ୍କର; କାରଣ ଗୁରୁଜନମାନଙ୍କୁ ହତ୍ୟା କରି ଏହି ସଂସାରରେ ମୁଁ ଯେଉଁ ଧନ, ସମ୍ପଦ ଓ ସୁଖ ଭୋଗ କରିବି, ତାହା କେବଳ ସେମାନଙ୍କ ରକ୍ତରେ ରଞ୍ଜିତ (ରୁଧିରପ୍ରଦିଗ୍ଧ) ହୋଇ ରହିବ।" French Translation (Traduction en Français) "Mieux vaudrait vivre même d'aumônes en ce monde plutôt que de tuer ces grands et nobles maîtres. Même motivé par le désir, en les tuant, je ne ferais que jouir de richesses et de plaisirs souillés de leur sang." Bhagavad Gita: Chapter 2, Verse 6 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः । यानेव हत्वा न जिजीविषामस्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ॥ २.६ ॥ IAST transliteration na caitad vidmaḥ kataran nō garīyō yadvā jayēma yadi vā nō jayēyuḥ | yān ēva hatvā na jijīviṣāmas tē 'vasthitāḥ pramukhē dhārtarāṣṭrāḥ || 2.6 || Sanskrit Verse in Odia Script ନ ଚୈତଦ୍ଵିଦ୍ମଃ କତରନ୍ନୋ ଗରୀୟୋ ୟଦ୍ଵା ଜୟେମ ୟଦି ବା ନୋ ଜୟେୟୁଃ | ୟାନେବ ହତ୍ଵା ନ ଜିଜୀବିଷାମସ୍ତେଽବସ୍ଥିତାଃ ପ୍ରମୁଖେ ଧାର୍ତରାଷ୍ଟ୍ରାଃ || ୬ || Sri Aurobindo's English Interpretation "Nor do we know which is better for us—that we should conquer them or that they should conquer us. The very sons of Dhritarashtra, after whose death we should care no longer for life, are standing before us in battle array." Odia Translation "ଆମେ ଏହା ମଧ୍ୟ ଜାଣି ନାହୁଁ ଯେ ଆମ ପାଇଁ କେଉଁଟି ଅଧିକ ଶ୍ରେଷ୍ଠ (ଗରୀୟ)—ଆମେ ସେମାନଙ୍କୁ ଜୟ କରିବା ନା ସେମାନେ ଆମକୁ ଜୟ କରିବେ I ଯେଉଁମାନଙ୍କୁ ହତ୍ୟା କରିବା ପରେ ଆମେ ଆଉ ବଞ୍ଚି ରହିବାକୁ ମଧ୍ୟ ଇଚ୍ଛା କରୁ ନାହୁଁ, ସେହି ଧୃତରାଷ୍ଟ୍ରଙ୍କ ପୁତ୍ରମାନେ ହିଁ ଆମ ସମ୍ମୁଖରେ ଯୁଦ୍ଧ ପାଇଁ ଠିଆ ହୋଇଛନ୍ତି।" French Translation (Traduction en Français) "Nous ne savons pas non plus ce qui est le mieux pour nous — que nous les vainquions ou qu'ils nous vainquent. Les fils mêmes de Dhritarashtra, après la mort desquels nous ne tiendrions plus à la vie, se tiennent devant nous en ordre de bataille." Bhagavad Gita: Chapter 2, Verse 7 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसम्मूढचेताः । यच्छ्रेयः स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् ॥ २.७ ॥ IAST transliteration kārpaṇyadōṣōpahatasvabhāvaḥ pr̥cchāmi tvāṃ dharmasammūḍhacētāḥ | yac chrēyaḥ syān niścataṃ brūhi tan mē śiṣyas tē 'haṃ śādhi māṃ tvāṃ prapannam || 2.7 || Sanskrit Verse in Odia Script କାର୍ପଣ୍ୟଦୋଷୋପହତସ୍ଵଭାବଃ ପୃଚ୍ଛାମି ତ୍ଵାଂ ଧର୍ମସମ୍ମୂଢଚେତାଃ | ୟଚ୍ଛ୍ରେୟଃ ସ୍ୟାନ୍ନିଶ୍ଚିତଂ ବ୍ରୂହି ତନ୍ମେ ଶିଷ୍ୟସ୍ତେଽହଂ ଶାଧି ମାଂ ତ୍ଵାଂ ପ୍ରପନ୍ନମ୍ || ୭ || Sri Aurobindo's English Interpretation "My heart is afflicted by the taint of helpless pity, and my mind is confused as to my duty (dharma). I ask Thee: tell me decisively what is best for me. I am Thy disciple; guide me, who have taken refuge in Thee." Odia Translation "ଭୀରୁତା ବା ଦୀନତାରୂପୀ ଦୋଷ ଦ୍ଵାରା ମୋର ସ୍ଵଭାବ ଅଭିଭୂତ ହୋଇଯାଇଛି ଏବଂ ମୋର ଚିତ୍ତ କର୍ତ୍ତବ୍ୟ (ଧର୍ମ) ବିଷୟରେ ସମ୍ପୂର୍ଣ୍ଣ ଭ୍ରମିତ ହୋଇଛି I ଏଣୁ ମୁଁ ଆପଣଙ୍କୁ ପଚାରୁଛି—ଯାହା ମୋ ପାଇଁ ନିଶ୍ଚିତ ଭାବେ ପରମ କଲ୍ୟାଣକର (ଶ୍ରେୟ), ତାହା ମତେ କୁହନ୍ତୁ I ମୁଁ ଆପଣଙ୍କର ଶିଷ୍ୟ; ଆପଣଙ୍କ ଶରଣାଗତ ହୋଇଥିବା ମୋତେ ଆପଣ ଶିକ୍ଷା (ଦୀକ୍ଷା) ପ୍ରଦାନ କରନ୍ତୁ।" French Translation (Traduction en Français) "Mon cœur est affligé par la tare d'une pitié impuissante, et mon esprit est confus quant à mon devoir (dharma). Je Te demande: dis-moi de façon décisive ce qui est le mieux pour moi. Je suis Ton disciple ; guide-moi, moi qui ai pris refuge en Toi." Bhagavad Gita: Chapter 2, Verse 8 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script न हि प्रपश्यामि ममापनुद्याद्यच्छोकमुच्छोषणमिन्द्रियाणाम् । अवाप्य भूमावसपत्नमृद्धं राज्यं सुराणामपि चाधिपत्यम् ॥ २.८ ॥ IAST transliteration na hi prapaśyāmi mamāpanudyād yac chōkam ucchōṣaṇam indriyāṇām | avāpya bhūmāv asapatnam r̥ddhaṃ rājyaṃ surāṇām api cādhipatyam || 2.8 || Sanskrit Verse in Odia Script ନ ହି ପ୍ରପଶ୍ୟାମି ମମାପନୁଦ୍ୟାଦ୍ୟଚ୍ଛୋକମୁଚ୍ଛୋଷଣମିନ୍ଦ୍ରିୟାଣାମ୍ | ଅବାପ୍ୟ ଭୂମାବସପତ୍ନମୃଦ୍ଧଂ ରାଜ୍ୟଂ ସୁରାଣାମପି ଚାଧିପତ୍ୟମ୍ || ୮ || Sri Aurobindo's English Interpretation "For I see nothing that can dispel this grief which parches my senses, even if I should obtain an unrivaled, prosperous kingdom on earth or the sovereignty over the gods themselves." Odia Translation "କାରଣ ପୃଥିବୀରେ ନିଷ୍କଣ୍ଟକ, ସମୃଦ୍ଧ ସାମ୍ରାଜ୍ୟ ଏବଂ ଦେବତାମାନଙ୍କ ଉପରେ ସାଧିପତ୍ୟ ପ୍ରାପ୍ତ ହେଲେ ମଧ୍ୟ, ମୋର ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକୁ ଶୁଖାଇ ଦେଉଥିବା ଏହି ମହାନ ଶୋକକୁ ଦୂର କରିପାରିବା ଭଳି କୌଣସି ଉପାୟ ମୁଁ ଦେଖିପାରୁ ନାହିଁ।" French Translation (Traduction en Français) "Car je ne vois rien qui puisse dissiper cette douleur qui dessèche mis sens, même si j'obtenais sur terre un royaume prospère et sans rival, ou même la souveraineté sur les dieux eux-mêmes." Bhagavad Gita: Chapter 2, Verse 9 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script सञ्जय उवाच — एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तपः । न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह ॥ २.९ ॥ IAST transliteration sañjaya uvāca — ēvam uktvā hr̥ṣīkēśaṃ guḍākēśaḥ parantapaḥ | na yōtsya iti gōvindam uktvā tūṣṇīṃ babhūva ha || 2.9 || Sanskrit Verse in Odia Script ସଞ୍ଜୟ ଉବାଚ | ଏବମୁକ୍ତ୍ଵା ହୃଷୀକେଶଂ ଗୁଡାକେଶଃ ପରନ୍ତପଃ | ନ ୟୋତ୍ସ୍ୟ ଇତି ଗୋବିନ୍ଦମୁକ୍ତ୍ଵା ତୂଷ୍ଣୀଂ ବଭୂବ ହ || ୯ || Sri Aurobindo's English Interpretation "Sanjaya said: Having thus spoken to Hrishikesha (Krishna), Gudakesha (Arjuna), the terror of his foes, said to Govinda, 'I will not fight,' and became silent." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ହୃଷୀକେଶ (ଶ୍ରୀକୃଷ୍ଣ) ଙ୍କୁ ଏପରି କହିସାରିବା ପରେ, ଶତ୍ରୁଦମନକାରୀ ଗୁଡାକେଶ (ଅର୍ଜୁନ) ଗୋବିନ୍ଦଙ୍କୁ ସ୍ପଷ୍ଟ ଭାବେ 'ମୁଁ ଯୁଦ୍ଧ କରିବି ନାହିଁ' ବୋଲି କହି ସମ୍ପୂର୍ଣ୍ଣ ଚୁପ୍ (ମୌନ) ହୋଇଗଲେ।" French Translation (Traduction en Français) "Sanjaya dit: Ayant ainsi parlé à Hrishikesha, Gudakesha, la terreur de ses ennemis, dit à Govinda: 'Je ne combattrai pas', puis il garda le silence." Bhagavad Gita: Chapter 2, Verse 10 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script तमुवाच हृषीकेशः प्रहसन्निव भारत । सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः ॥ २.१० ॥ IAST transliteration tam uvāca hr̥ṣīkēśaḥ prahasann iva bhārata | sēnayōr ubhayōr madhyē viṣīdantam idaṃ vacaḥ || 2.10 || Sanskrit Verse in Odia Script ତମୁବାଚ ହୃଷୀକେଶଃ ପ୍ରହସନ୍ନିବ ଭାରତ | ସେନୟୋରୁଭୟୋର୍ମଧ୍ୟେ ବିଷୀଦନ୍ତମିଦଂ ବଚଃ || ୧୦ || Sri Aurobindo's English Interpretation "To him, O Bharata (Dhritarashtra), smiling as it were, Hrishikesha spoke these words between the two armies where he sat grieving." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ହେ ଭାରତ (ଧୃତରାଷ୍ଟ୍ର)! ଉଭୟ ସେନାର ମଧ୍ୟଭାଗରେ ସେହିପରି ଶୋକାକୁଳ ଓ ବିଷାଦଗ୍ରସ୍ତ ହୋଇ ବସିଥିବା ଅର୍ଜୁନଙ୍କୁ, ହୃଷୀକେଶ (ଶ୍ରୀକୃଷ୍ଣ) ମୃଦୁ ହାସ୍ୟ (ପ୍ରହସନ୍ନିବ) ପୂର୍ବକ ଏହି ବାକ୍ୟ କହିଲେ।" French Translation (Traduction en Français) "À lui, ô Bharata, souriant pour ainsi dire, Hrishikesha adressa ces paroles, au milieu des deux armées où il se tenait tout affligé." Bhagavad Gita: Chapter 2, Verse 11 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे । गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥ २.११ ॥ IAST transliteration śrībhagavānuvāca — aśōcyān anvaśōcas tvaṃ prajñāvādāṃś ca bhāṣasē | gatāsūn agatāsūṃś ca nānuśōcanti paṇḍitāḥ || 2.11 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଅଶୋଚ୍ୟାନନ୍ଵଶୋଚସ୍ତ୍ଵଂ ପ୍ରଜ୍ଞାବାଦାଂଶ୍ଚ ଭାଷସେ | ଗତାସୂନଗତାସୂଂଶ୍ଚ ନାନୁଶୋଚନ୍ତି ପଣ୍ଡିତାଃ || ୧୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Thou grievest for those whom thou shouldst not grieve for, and yet thou speakest words of wisdom. The wise grieve neither for the dead nor for the living." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ତୁମେ ସେହିମାନଙ୍କ ପାଇଁ ଶୋକ କରୁଛ ଯେଉଁମାନଙ୍କ ପାଇଁ ଶୋକ କରିବା ଅନୁଚିତ, ତଥାପି ପଣ୍ଡିତଙ୍କ ପରି ଜ୍ଞାନର ଗଭୀର କଥାମାନ କହୁଛ। ଯେଉଁମାନେ ପ୍ରକୃତ ଜ୍ଞାନୀ (ପଣ୍ଡିତ), ସେମାନେ ମୃତ ବା ଜୀବିତ କାହାରି ପାଇଁ ବି ଶୋକ କରନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Tu pleures sur ceux qui ne s'envolent pas de larmes, ଏବଂ pourtant tu prononces des paroles de sagesse. Les sages ne pleurent ni les morts ni les vivants." Bhagavad Gita: Chapter 2, Verse 12 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः । न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २.१२ ॥ IAST transliteration na tvēvāhaṃ jātu nāsaṃ na tvaṃ nēmē janādhipāḥ | na caiva na bhaviṣyāmaḥ sarvē vayam ataḥ param || 2.12 || Sanskrit Verse in Odia Script ନ ତ୍ଵେବାହଂ ଜାତୁ ନାସଂ ନ ତ୍ଵଂ ନେମେ ଜନାଧିପାଃ | ନ ଚୈବ ନ ଭବିଷ୍ୟାମଃ ସର୍ବେ ବୟମତଃ ପରମ୍ || ୧୨ || Sri Aurobindo's English Interpretation "It is not that I was not before, nor thou, nor these kings; nor is it that we all shall not be hereafter." Odia Translation "ଏପରି କେବେ ବି ନଥିଲା ଯେତେବେଳେ ମୁଁ ନଥିଲି, କିମ୍ବା ତୁମେ ନଥିଲ, କିମ୍ବା ଏହି ସମସ୍ତ ରାଜାମାନେ ନଥିଲେ; ଏବଂ ଏପରି ମଧ୍ୟ ନୁହେଁ ଯେ ଏହି ସମୟ ପରେ ଆମେ ସମସ୍ତେ ଆଉ ରହିବା ନାହିଁ (ଆମର ଅସ୍ତିତ୍ଵ ସର୍ବଦା ରହିଛି)।" French Translation (Traduction en Français) "Jamais il ne fut un temps où Je n'existais pas, ni toi, ni ces chefs des hommes ; et jamais aucun de nous ne cessera d'être dans l'avenir." Bhagavad Gita: Chapter 2, Verse 13 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा । तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ २.१३ ॥ IAST transliteration dēhinō 'smin yathā dēhē kaumāraṃ yauvanaṃ jarā | tathā dēhāntarapraptir dhīras tatra na muhyati || 2.13 || Sanskrit Verse in Odia Script ଦେହିନୋଽସ୍ମିନ୍ୟଥା ଦେହେ କୌମାରଂ ୟୌବନଂ ଜରା | ତଥା ଦେହାନ୍ତରପ୍ରାପ୍ତିର୍ଧୀରସ୍ତତ୍ର ନ ମୁହ୍ୟତି || ୧୩ || Sri Aurobindo's English Interpretation "As the soul passes in this body through childhood, youth and old age, even so is its taking on of another body; the sage is not bewildered thereat." Odia Translation "ଜୀବାତ୍ମା ଯେପରି ଏହି ଶରୀର ମଧ୍ୟରେ ବାଲ୍ୟକାଳ, ଯୌବନ ଏବଂ ବାର୍ଦ୍ଧକ୍ୟ ଅବସ୍ଥା ଦେଇ ଗତି କରେ, ମୃତ୍ୟୁ ପରେ ତାହା ସେହିପରି ଅନ୍ୟ ଏକ ଶରୀର ପ୍ରାପ୍ତ ହୁଏ। ଏହି ବିଷୟରେ ଜ୍ଞାନୀ ତଥା ଧୈର୍ଯ୍ୟଶାଳୀ ପୁରୁଷମାନେ ଆଦୌ ଭ୍ରମିତ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "De même que l'âme incarnée passe dans ce corps par l'enfance, la jeunesse et la vieillesse, de même elle passe à un autre corps ; le sage ne s'en laisse pas troubler." Bhagavad Gita: Chapter 2, Verse 14 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ २.१४ ॥ IAST transliteration mātrāsparśās tu kauntēya śītōṣṇasukhaduḥkhadāḥ | āgamāpāyinō 'nityās tāṃs titīkṣasva bhārata || 2.14 || Sanskrit Verse in Odia Script ମାତ୍ରାସ୍ପର୍ଶାସ୍ତୁ କୌନ୍ତେୟ ଶୀତୋଷ୍ଣସୁଖଦୁଃଖଦାଃ | ଆଗମାପାୟିନୋଽନିତ୍ୟାସ୍ତାଂସ୍ତିତିକ୍ଷସ୍ଵ ଭାରତ || ୧୪ || Sri Aurobindo's English Interpretation "The contacts of the senses with their objects, O son of Kunti, which give cold and heat, pleasure and pain, they come and go, and are transient; endure them, O Bharata!" Odia Translation "ହେ କୌନ୍ତେୟ! ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ସହିତ ବିଷୟମାନଙ୍କର ସଂସ୍ପର୍ଶ ଦ୍ଵାରା ହିଁ ଶୀତ, ଉଷ୍ଣତା, ସୁଖ ଏବଂ ଦୁଃଖ ଆଦି ଅନୁଭୂତ ହୁଏ। ସେଗୁଡ଼ିକ ଆସନ୍ତି ଏବଂ ଚାଲିଯାନ୍ତି, ସେଗୁଡ଼ିକ ସମ୍ପୂର୍ଣ୍ଣ ଅନିତ୍ୟ; ଏଣୁ ହେ ଭାରତ, ତୁମେ ସେଗୁଡ଼ିକୁ ସହ୍ୟ କରିବାକୁ ଶିଖ (ଧୈର୍ଯ୍ୟର ସହ ଗ୍ରହଣ କର)।" French Translation (Traduction en Français) "Les contacts des sens avec leurs objets, ô fils de Kunti, qui donnent le froid et le chaud, le plaisir et la douleur, viennent et s'en vont, transitoires ; endure-les, ô Bharata !" Bhagavad Gita: Chapter 2, Verse 15 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ । समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २.१५ ॥ IAST transliteration yaṃ hi na vyathayanty ētē puruṣaṃ puruṣarṣabha | samaduḥkhasukhaṃ dhīraṃ sō 'mr̥tatvāya kalpatē || 2.15 || Sanskrit Verse in Odia Script ୟଂ ହି ନ ବ୍ୟଥୟନ୍ତ୍ୟେତେ ପୁରୁଷଂ ପୁରୁଷର୍ଷଭ | ସମଦୁଃଖସୁଖଂ ଧୀରଂ ସୋଽମୃତତ୍ଵାୟ କଳ୍ପତେ || ୧୫ || Sri Aurobindo's English Interpretation "The wise man who is moving untouched among these, O bull among men, who is equal in sorrow and pleasure, he is fit for immortality." Odia Translation "ହେ ପୁରୁଷଶ୍ରେଷ୍ଠ! ଯେଉଁ ଧୈର୍ଯ୍ୟଶାଳୀ ପୁରୁଷଙ୍କୁ ଏହି ସୁଖ-ଦୁଃଖ ବ୍ୟଥିତ କରେ ନାହିଁ, ଯିଏ ଦୁଃଖ ଏବଂ ସୁଖ ଉଭୟ ସ୍ଥିତିରେ ସମାନ (ସ୍ଥିର) ରହନ୍ତି, ସେ ହିଁ ଅମରତ୍ଵ ପ୍ରାପ୍ତି (ମୋକ୍ଷ) ର ଯୋଗ୍ୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "L'homme que ceux-ci ne troublent pas, ô élite des hommes, qui est égal dans la douleur et le plaisir, et qui est sage, celui-là est mûr pour l'immortalité." Bhagavad Gita: Chapter 2, Verse 16 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script नासतो विद्यते भावो नाभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ २.१६ ॥ IAST transliteration nāsatō vidyatē bhāvō nābhāvō vidyatē sataḥ | ubhayōr api dr̥ṣṭō 'ntas tv anayōs tattvadarśibhiḥ || 2.16 || Sanskrit Verse in Odia Script ନାସତୋ ବିଦ୍ୟତେ ଭାବୋ ନାଭାବୋ ବିଦ୍ୟତେ ସତଃ | ଉଭୟୋରପି ଦୃଷ୍ଟୋଽନ୍ତସ୍ତୃନୟୋସ୍ତତ୍ତ୍ଵଦର୍ଶିଭିଃ || ୧୬ || Sri Aurobindo's English Interpretation "That which is non-existent has no true being; that which is existent can never cease to be; the truth of both these has been perceived by the seers of the Essence." Odia Translation "ଅସତ ବସ୍ତୁର (ଯାହା ନଶ୍ଵର) କୌଣସି ସ୍ଥାୟୀ ସ୍ଥିତି ବା ଅସ୍ତିତ୍ଵ ନଥାଏ, ଏବଂ ସତ ବସ୍ତୁର (ଅବିନାଶୀ ଚେତନାର) କେବେ ଅଭାବ ବା ବିନାଶ ହୁଏ ନାହିଁ। ତତ୍ତ୍ଵଦର୍ଶୀ ମହାପୁରୁଷମାନଙ୍କ ଦ୍ଵାରା ଏହି ଦୁଇଟିର ପ୍ରକୃତ ସତ୍ୟ ନିରୂପିତ ହୋଇଛି।" French Translation (Traduction en Français) "Ce qui est l'irréel n'a pas d'existence ; ce qui est le Réel ne cesse jamais d'être ; la vérité de l'un et de l'autre a été perçue par les voyants de l'Essence." Bhagavad Gita: Chapter 2, Verse 17 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script अविनाशि तु तद्विद्धि येन सर्वमिदं ततम् । विनाशमव्ययस्यास्य न कश्चित्कर्तुमर्हति ॥ २.१७ ॥ IAST transliteration avināśi tu tad viddhi yēna sarvam idaṃ tatam | vināśam avyayasyāsya na kaścit kartum arhati || 2.17 || Sanskrit Verse in Odia Script ଅବିନାଶି ତୁ ତଦ୍ଵିଦ୍ଧି ୟେନ ସର୍ବମିଦଂ ତତମ୍ | ବିନାଶମବ୍ୟୟସ୍ୟାସ୍ୟ ନ କଶ୍ଚିତ୍କର୍ତୁମର୍ହତି || ୧୭ || Sri Aurobindo's English Interpretation "Know That to be imperishable by which all this world is extended. None can effect the destruction of this Inexhaustible." Odia Translation "ତୁମେ ସେହି ପରମ ସତ୍ୟକୁ (ଆତ୍ମାକୁ) ଅବିନାଶୀ ବୋଲି ଜାଣ, ଯାହା ଦ୍ଵାରା ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡ ବ୍ୟାପି ରହିଛି। ସେହି ଅବ୍ୟୟ ଓ ଅକ୍ଷର ପରମ ତତ୍ତ୍ଵକୁ ବିନାଶ କରିବା ପାଇଁ କେହି ବି ସମର୍ଥ ନୁହଁନ୍ତି।" French Translation (Traduction en Français) "Sache que Cela est impérissable par quoi tout cet univers est déployé. Nul ne peut accomplir la destruction de cet Inépuisable." Bhagavad Gita: Chapter 2, Verse 18 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिनः । अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ॥ २.१८ ॥ IAST transliteration antavanta imē dēhā nityasyōktāḥ śarīriṇaḥ | anāśinō 'pramēyasya tasmād yudhyasva bhārata || 2.18 || Sanskrit Verse in Odia Script ଅନ୍ତବନ୍ତ ଇମେ ଦେହା ନିତ୍ୟସ୍ୟୋକ୍ତାଃ ଶରୀରିଣଃ | ଅନାଶିନୋଽପ୍ରମେୟସ୍ୟ ତସ୍ମାଦ୍ୟୁଧ୍ୟସ୍ଵ ଭାରତ || ୧୮ || Sri Aurobindo's English Interpretation "These bodies of the embodied Soul, which is eternal, imperishable and immeasurable, are said to have an end. Therefore fight, O Bharata!" Odia Translation "ସେହି ସର୍ବଦା ନିତ୍ୟ, ସ୍ଥାୟୀ, ଅବିନାଶୀ ଏବଂ ପ୍ରମାଣର ଅତୀତ (ଅଜ୍ଞେୟ) ଜୀବାତ୍ମାର ଏହି ଭୌତିକ ଶରୀରଗୁଡ଼ିକ ହିଁ ନଶ୍ଵର (ନାଶବନ୍ତ) ବୋଲି କୁହାଯାଇଛି। ଏଣୁ ହେ ଭାରତ (ଅର୍ଜୁନ), ତୁମେ ଆସକ୍ତିମୁକ୍ତ ହୋଇ ଯୁଦ୍ଧ କର।" French Translation (Traduction en Français) "Ces corps de l'Âme incarnée, qui est éternelle, impérissable et immesurable, ont, dit-on, une fin. C'est pourquoi combats, ô Bharata !" Bhagavad Gita: Chapter 2, Verse 19 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् । उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ २.१९ ॥ IAST transliteration ya ēnaṃ vētti hantāraṃ yaścainaṃ manyatē hatam | ubhau tau na vijānītō nāyaṃ hanti na hanyatē || 2.19 || Sanskrit Verse in Odia Script ୟ ଏନଂ ବେତ୍ତି ହନ୍ତାରଂ ୟଶ୍ଚୈନଂ ମନ୍ୟତେ ହତମ୍ | ଉଭୌ ତୌ ନ ବିଜାନୀତୋ ନାୟଂ ହନ୍ତି ନ ହନ୍ୟତେ || ୧୯ || Sri Aurobindo's English Interpretation "He who regards this Soul as a slayer, and he who thinks it is slain, both of them are ignorant; it slays not, nor is it slain." Odia Translation "ଯିଏ ଏହି ଆତ୍ମାକୁ ହତ୍ୟାକାରୀ ବୋଲି ମନେକରେ ଏବଂ ଯିଏ ଭାବେ ଯେ ଏହା ହତ ହୋଇଛି (ମରିଯାଇଛି), ସେମାନେ ଉଭୟ ଆତ୍ମାର ପ୍ରକୃତ ସ୍ଵରୂପ ଜାଣନ୍ତି ନାହିଁ। ଆତ୍ମା ପ୍ରକୃତରେ କାହାକୁ ହତ୍ୟା କରେ ନାହିଁ କିମ୍ବା କାହା ଦ୍ଵାରା ହତ ମଧ୍ୟ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Celui qui regarde cette Âme comme un meurtrier, et celui qui pense qu'elle est tuée, tous deux sont ignorants ; elle ne tue pas et elle n'est pas tuée." Bhagavad Gita: Chapter 2, Verse 20 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script न जायते म्रियते वा कदाचिन् नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २.२० ॥ IAST transliteration na jāyatē mriyatē vā kadācin nāyaṃ bhūtvā bhavitā vā na bhūyaḥ | ajō nityas śāśvatō 'yaṃ purāṇō na hanyatē hanyamanē śarīrē || 2.20 || Sanskrit Verse in Odia Script ନ ଜାୟତେ ମ୍ରିୟତେ ବା କଦାଚିନ୍ ନାୟଂ ଭୂତ୍ଵା ଭବିତା ବା ନ ଭୂୟଃ | ଅଜୋ ନିତ୍ୟଃ ଶାଶ୍ଵତୋଽୟଂ ପୁରାଣୋ ନ ହନ୍ୟତେ ହନ୍ୟମାନେ ଶରୀରେ || ୨୦ || Sri Aurobindo's English Interpretation "It is not born, nor does it die at any time, nor having been will it again cease to be; unborn, eternal, permanent and primeval, it is not slain when the body is slaughtered." Odia Translation "ଏହି ଆତ୍ମାର କେବେ ଜନ୍ମ ହୁଏ ନାହିଁ କିମ୍ବା ମୃତ୍ୟୁ ହୁଏ ନାହିଁ, ଏବଂ ଏପରି ମଧ୍ୟ ନୁହେଁ ଯେ ଏହା ପୂର୍ବରୁ ଥିଲା ଏବଂ ପରେ ପୁନର୍ବାର ସୃଷ୍ଟି ହେବ। ଏହା ଅଜନ୍ମା, ନିତ୍ୟ, ସନାତନ ଓ ସର୍ବପୁରାତନ ଅଟେ; ଶରୀର ନଷ୍ଟ ହେଲେ ମଧ୍ୟ ଆତ୍ମାର କେବେ ବି ବିନାଶ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Elle n'est pas née, et elle ne meurt à aucun moment ; elle n'a pas non plus été produite pour cesser ensuite d'être ; non née, éternelle, permanente et antique, elle n'est pas tuée quand le corps est mis à mort." Bhagavad Gita: Chapter 2, Verse 21 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २.२१ ॥ IAST transliteration vēdāvināśinaṃ nित्यं ya ēnam ajam avyayamam | kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam || 2.21 || Sanskrit Verse in Odia Script ବେଦାବିନାଶିନଂ ନିତ୍ୟଂ ୟ ଏନମଜମବ୍ୟୟମ୍ | କଥଂ ସ ପୁରୁଷଃ ପାର୍ଥ କଂ ଘାତୟତି ହନ୍ତି କମ୍ || ୨୧ || Sri Aurobindo's English Interpretation "He who knows this Soul to be imperishable, eternal, unborn and unchangeable—how can that man, O Partha, slay anyone, or cause anyone to be slain?" Odia Translation "ହେ ପାର୍ଥ! ଯେଉଁ ମନୁଷ୍ୟ ଏହି ଆତ୍ମାକୁ ସର୍ବଦା ଅବିନାଶୀ, ନିତ୍ୟ, ଅଜନ୍ମା ଏବଂ ଅବ୍ୟୟ ବୋଲି ପ୍ରକୃତରେ ଜାଣିଥାଏ, ସେହି ବ୍ୟକ୍ତି କାହାକୁ କିପରି ହତ୍ୟା କରିପାରିବ କିମ୍ବା କାହା ଦ୍ଵାରା କାହାକୁ ହତ୍ୟା କରାଇପାରିବ?" French Translation (Traduction en Français) "Celui qui sait que cette Âme est impérissable, éternelle, non née et immuable — comment cet homme, ô Partha, peut-il tuer quelqu'un, ou faire tuer quelqu'un ?" Bhagavad Gita: Chapter 2, Verse 22 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि । तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही ॥ २.२२ ॥ IAST transliteration vāsāṃsi jīrṇāni yathā vihāya navāni gr̥hṇāti narō 'parāṇi | tathā śarīrāṇi vihāya jīrṇāny anyāni saṃyāti navāni dēhī || 2.22 || Sanskrit Verse in Odia Script ବାସାଂସି ଜୀର୍ଣାନି ୟଥା ବିହାୟ ନବାନି ଗୃହ୍ଣାତି ନରୋଽପରାଣି | ତଥା ଶରୀରାଣି ବିହାୟ ଜୀର୍ଣାନ୍ୟନ୍ୟାନି ସଂୟାତି ନବାନି ଦେହୀ || ୨୨ || Sri Aurobindo's English Interpretation "As a man casts off worn-out garments and takes others that are new, even so the embodied Soul casts off worn-out bodies and enters into others that are new." Odia Translation "ମନୁଷ୍ୟ ଯେପରି ପୁରାତନ ବା ଜୀର୍ଣ୍ଣ ବସ୍ତ୍ରଗୁଡ଼ିକୁ ପରିତ୍ୟାଗ କରି ଅନ୍ୟ ନୂତନ ବସ୍ତ୍ର ଧାରଣ କରେ, ସେହିପରି ଜୀବାତ୍ମା (ଦେହୀ) ପୁରାତନ ଶରୀରଗୁଡ଼ିକୁ ପରିତ୍ୟାଗ କରି ଅନ୍ୟ ନୂତନ ଶରୀରରେ ପ୍ରବେଶ କରିଥାଏ।" French Translation (Traduction en Français) "Comme un homme rejette des vêtements usés pour en prendre d'autres qui sont neufs, de même l'Âme incarnée rejette des corps usés pour entrer dans d'autres qui sont neufs." Bhagavad Gita: Chapter 2, Verse 23 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः । न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ॥ २.२३ ॥ IAST transliteration nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ | na cainaṃ klēdayanty āpō na śōṣayati mārutaḥ || 2.23 || Sanskrit Verse in Odia Script ନୈନଂ ଛିନ୍ଦନ୍ତି ଶସ୍ତ୍ରାଣି ନୈନଂ ଦହତି ପାବକଃ | ନ ଚୈନଂ କ୍ଲେଦୟନ୍ତ୍ୟାପୋ ନ ଶୋଷୟତି ମାରୁତଃ || ୨୩ || Sri Aurobindo's English Interpretation "Weapons cannot cleave this Soul, fire cannot burn it, water cannot wet it, and wind cannot dry it." Odia Translation "ଏହି ଆତ୍ମାକୁ କୌଣସି ଅସ୍ତ୍ରଶସ୍ତ୍ର କାଟି ପାରେ ନାହିଁ, ଅଗ୍ନି ଏହାକୁ ଦଗ୍ଧ କରିପାରେ ନାହିଁ, ଜଳ ଏହାକୁ ଓଦା ବା କ୍ଲେଦିତ କରିପାରେ ନାହିଁ ଏବଂ ବାୟୁ ଏହାକୁ ଶୁଖାଇ ପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Les armes ne peuvent fendre cette Âme, le feu ne peut la brûler, l'eau ne peut la mouiller, et le vent ne peut la dessécher." Bhagavad Gita: Chapter 2, Verse 24 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script अच्छेद्योऽयमदाह्योऽयम् अक्लेद्योऽशोष्य एव च । नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः ॥ २.२४ ॥ IAST transliteration acchēdyō 'yam adāhyō 'yam aklēdyō 'śōṣya ēva ca | nityaḥ sarvagataḥ sthāṇur acalō 'yaṃ sanātanaḥ || 2.24 || Sanskrit Verse in Odia Script ଅଚ୍ଛେଦ୍ୟୋଽୟମଦାହ୍ୟୋଽୟମକ୍ଲେଦ୍ୟୋଽଶୋଷ୍ୟ ଏବ ଚ | ନିତ୍ୟଃ ସର୍ବଗତଃ ସ୍ଥାଣୁରଚଲୋଽୟଂ ସନାତନଃ || ୨୪ || Sri Aurobindo's English Interpretation "This Soul is uncleavable, incombustible, incapable of being moistened or dried; it is eternal, all-pervading, stable, immovable and everlasting." Odia Translation "କାରଣ ଏହି ଆତ୍ମା ଅଚ୍ଛେଦ୍ୟ, ଅଦାହ୍ୟ, ଅକ୍ଲେଦ୍ୟ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଅଶୋଷ୍ୟ ଅଟେ I ଏହା ନିତ୍ୟ, ସର୍ବବ୍ୟାପୀ, ସ୍ଥିର, ଅଚଳ ଏବଂ ସନାତନ (ପ୍ରାଚୀନ କାଳରୁ ବିଦ୍ୟମାନ) ଅଟେ।" French Translation (Traduction en Français) "Cette Âme est insécable, incombustible, incapable d'être mouillée ou desséchée ; elle est éternelle, universelle, stable, immobile et immuable." Bhagavad Gita: Chapter 2, Verse 25 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script अव्यक्तोऽयमचिन्त्योऽयम् अविकार्योऽमुच्यते । तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥ २.२५ ॥ IAST transliteration avyaktō 'yam acintyō 'yam avikāryō 'yam ucyatē | tasmād ēvaṃ viditvainaṃ nānuśōcitum arhasi || 2.25 || Sanskrit Verse in Odia Script ଅବ୍ୟକ୍ତୋଽୟମଚିନ୍ତ୍ୟୋଽୟମବିକାର୍ୟୋଽୟମୁଚ୍ୟତେ | ତସ୍ମାଦେବଂ ବିଦିତ୍ଵୈନଂ ନାନୁଶୋଚିତୁମର୍ହସି || ୨୫ || Sri Aurobindo's English Interpretation "This Soul is said to be unmanifest, unthinkable and unchangeable. Therefore, knowing it to be such, thou shouldst not grieve." Odia Translation "ଏହି ଆତ୍ମାକୁ ବାହ୍ୟ ଚକ୍ଷୁରେ ଅଦୃଶ୍ୟ (ଅବ୍ୟକ୍ତ), ଚିନ୍ତାର ଅତୀତ (ଅଚିନ୍ତ୍ୟ) ଏବଂ ବିକାରରହିତ (ଅବିକାର୍ଯ୍ୟ) ବୋଲି ଶାସ୍ତ୍ରରେ କୁହାଯାଇଛି I ଏଣୁ ଏହାକୁ ଏହିପରି ଭାବରେ ଜାଣିସାରିବା ପରେ ତୁମ ପାଇଁ ଶୋକ କରିବା ଆଦୌ ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Cette Âme est dite non manifeste, impensable et immuable. C'est pourquoi, la connaissant telle, tu ne devrais pas pleurer." Bhagavad Gita: Chapter 2, Verse 26 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् । तथापि त्वं महाबाहो नैनं शोचितुमर्हसि ॥ २.२६ ॥ IAST transliteration atha cainaṃ nityajātaṃ nityaṃ vā manyasē mr̥tam | tathāpi tvaṃ mahābāhō nainaṃ śōcitum arhasi || 2.26 || Sanskrit Verse in Odia Script ଅଥ ଚୈନଂ ନିତ୍ୟଜାତଂ ନିତ୍ୟଂ ବା ମନ୍ୟସେ ମୃତମ୍ | ତଥାପି ତ୍ଵଂ ମହାବାହୋ ନୈନଂ ଶୋଚିତୁମର୍ହସି || ୨୬ || Sri Aurobindo's English Interpretation "But even if thou thinkest of this Soul as constantly born and constantly dying, even then, O mighty-armed, thou shouldst not grieve for it." Odia Translation "କିନ୍ତୁ ହେ ମହାବାହୋ! ଯଦି ତୁମେ ଏହି ଆତ୍ମାକୁ ସର୍ବଦା ଜନ୍ମ ନେଉଥିବା ଏବଂ ସର୍ବଦା ମୃତ୍ୟୁ ବରଣ କରୁଥିବା ଶରୀର ଭଳି ବୋଲି ମନେ କରୁଛ, ତଥାପି ତୁମର ଏପରି ଶୋକ କରିବା ଆଦୌ ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Mais même si tu pensais que cette Âme naît constamment et meurt constamment, même alors, ô aux bras puissants, tu ne devrais pas pleurer sur elle." Bhagavad Gita: Chapter 2, Verse 27 (ଦ୍ଵିତୀୟ ଅଧ୍ୟāୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि ॥ २.२७ ॥ IAST transliteration jātasya hi dhruvō mr̥tyur dhruvaṃ janma mr̥tasya ca | tasmād aparihāryē 'rthē na tvaṃ śōcitum arhasi || 2.27 || Sanskrit Verse in Odia Script ଜାତସ୍ୟ ହି ଧ୍ରୁବୋ ମୃତ୍ୟୁର୍ଧ୍ରୁବଂ ଜନ୍ମ ମୃତସ୍ୟ ଚ | ତସ୍ମାଦପରିହାର୍ୟେଽର୍ଥେ ନ ତ୍ଵଂ ଶୋଚିତୁମର୍ହସି || ୨୭ || Sri Aurobindo's English Interpretation "For certain is death for the born, and certain is birth for the dead; therefore over this inevitable matter thou shouldst not grieve." Odia Translation "କାରଣ ଜନ୍ମ ଗ୍ରହଣ କରିଥିବା ପ୍ରାଣୀର ମୃତ୍ୟୁ ନିଶ୍ଚିତ ଏବଂ ମୃତ ବ୍ୟକ୍ତିର ପୁନର୍ଜନ୍ମ ମଧ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସୁନିଶ୍ଚିତ I ଏଣୁ ଏହି ଅପରିହାର୍ଯ୍ୟ (ଯାହାକୁ ବଦଳାଯାଇ ପାରିବ ନାହିଁ) ବିଷୟରେ ତୁମର ଶୋକ କରିବା ଆଦୌ ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Car certaine est la mort pour qui est né, et certaine est la naissance pour qui est mort ; c'est pourquoi sur ce qui est inévitable tu ne devrais pas pleurer." Bhagavad Gita: Chapter 2, Verse 28 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत । अव्यक्तनिधनान्येव तत्र का परिदेवना ॥ २.२८ ॥ IAST transliteration avyaktādīni bhūtāni vyaktamadhyāni bhārata | avyaktanidhanāny ēva tatra kā paridēvanā || 2.28 || Sanskrit Verse in Odia Script ଅବ୍ୟକ୍ତାଦୀନି ଭୂତାନି ବ୍ୟକ୍ତମଧ୍ୟାନି ଭାରତ | ଅବ୍ୟକ୍ତନିଧନାନ୍ୟେବ ତତ୍ର କା ପରିଦେବନା || ୨୮ || Sri Aurobindo's English Interpretation "Beings are unmanifest in their origin, manifest in their middle state, O Bharata, and unmanifest again in their dissolution. What is there to lament in this?" Odia Translation "ହେ ଭାରତ! ସମସ୍ତ ପ୍ରାଣୀ ଜନ୍ମ ପୂର୍ବରୁ ଅଦୃଶ୍ୟ (ଅବ୍ୟକ୍ତ) ଥିଲେ, ଜନ୍ମରୁ ମୃତ୍ୟୁ ପର୍ଯ୍ୟନ୍ତ ମଧ୍ୟବର୍ତ୍ତୀ କାଳରେ ଦୃଶ୍ୟମାନ (ବ୍ୟକ୍ତ) ହୁଅନ୍ତି ଏବଂ ମୃତ୍ୟୁ ପରେ ପୁଣି ଅଦୃଶ୍ୟ ହୋଇଯାନ୍ତି I ଏପରି ସ୍ଥିତିରେ ଶୋକ ବା ବିଳାପ କରିବାର କଣ ବା ଆବଶ୍ୟକତା ଅଛି?" French Translation (Traduction en Français) "Les êtres sont non manifestes en leur origine, manifestes en leur état moyen, ô Bharata, et de nouveau non manifestes en leur dissolution. Qu'y a-t-il là ପ୍ଲୁରର ?" Bhagavad Gita: Chapter 2, Verse 29 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script आश्चर्यवत्पश्यति कश्चिदेनम् आश्चर्यवद्वदति तथैव चान्यः । आश्चर्यवच्चैनमन्यः शृणोति श्रुत्वाप्येनं वेद न चैव कश्चित् ॥ २.२९ ॥ IAST transliteration āścaryavat paśyati kaścid ēnam āścaryavat vadati tathaiva cānyaḥ | āścaryavac cainam anyaḥ śr̥ṇōti śrutvāpy ēnaṃ vēda na caiva kaścit || 2.29 || Sanskrit Verse in Odia Script ଆଶ୍ଚର୍ୟବତ୍ପଶ୍ୟତି କଶ୍ଚିଦେନମ୍ ଆଶ୍ଚର୍ୟବଦ୍ଵଦତି ତଥୈବ ଚାନ୍ୟଃ | ଆଶ୍ଚର୍ୟବଚ୍ଚୈନମନ୍ୟଃ ଶୃଣୋତି ଶ୍ରୁତ୍ଵାପ୍ୟେନଂ ବେଦ ନ ଚୈବ କଶ୍ଚିତ୍ || ୨୯ || Sri Aurobindo's English Interpretation "One looks upon this Soul as a wonder, another speaks of it as a wonder, and another hears of it as a wonder; yet even after hearing of it, no one verily knows it." Odia Translation "କେହି ଜଣେ ଏହି ଆତ୍ମାକୁ ଆଶ୍ଚର୍ଯ୍ୟ ପରି ଦେଖେ, ଅନ୍ୟ କେହି ଏହାକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଭାବରେ ବର୍ଣ୍ଣନା କରେ ଏବଂ ଅନ୍ୟ ଜଣେ ଏହା ବିଷୟରେ ଆଶ୍ଚର୍ଯ୍ୟ ହୋଇ ଶ୍ରବଣ କରେ I କିନ୍ତୁ ଶ୍ରବଣ କରିବା ପରେ ମଧ୍ୟ କୌଣସି ସାଧାରଣ ମନୁଷ୍ୟ ଏହାର ପ୍ରକୃତ ସ୍ଵରୂପ ଜାଣିପାରେ ନାହିଁ।" French Translation (Traduction en Français) "L'un regarde cette Âme comme une merveille, un autre en parle comme d'une merveille, et un autre en entend parler comme d'une merveille ; pourtant, même après en avoir entendu parler, nul ne la connaît véritablement." Bhagavad Gita: Chapter 2, Verse 30 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script देही नित्यमवध्योऽयं देहे सर्वस्य भारत । तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २.३० ॥ IAST transliteration dēhī nityam avadhyō 'yaṃ dēhē sarvasya bhārata | tasmāt sarvāṇi bhūtāni na tvaṃ śōcitum arhasi || 2.30 || Sanskrit Verse in Odia Script ଦେହି ନିତ୍ୟମବଧ୍ୟୋଽୟଂ ଦେହେ ସର୍ବସ୍ୟ ଭାରତ | ତସ୍ମାତ୍ସର୍ବାଣି ଭୂତାନି ନ ତ୍ଵଂ ଶୋଚିତุมର୍ହସି || ୩୦ || Sri Aurobindo's English Interpretation "This embodied Soul in the body of everyone, O Bharata, is ever invulnerable. Therefore thou shouldst not grieve for any creature." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ପ୍ରତ୍ୟେକ ପ୍ରାଣୀଙ୍କ ଶରୀରରେ ବିରାଜମାନ କରୁଥିବା ଏହି ଆତ୍ମା ସର୍ବଦା ସମ୍ପୂର୍ଣ୍ଣ ଅବଧ୍ୟ (ଯାହାକୁ ବଧ କରାଯାଇ ପାରିବ ନାହିଁ) I ଏଥିପାଇଁ କୌଣସି ବି ଜୀବ ବା ପ୍ରାଣୀଙ୍କ ନିମନ୍ତେ ତୁମର ଶୋକ କରିବା ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Cette Âme incarnée dans le corps de chacun, ô Bharata, est à jamais invulnérable. C'est pourquoi tu ne devrais pleurer sur aucune créature." Bhagavad Gita: Chapter 2, Verse 31 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि । धर्म्याद्धि युद्धाच्छ्रेयोऽन्यत्क्षत्रियस्य न विद्यते ॥ २.३१ ॥ IAST transliteration svadharmam api cāvēkṣya na vikampitum arhasi | dharmyād dhi yuddhāc chrēyō ’nyat kṣatriyasya na vidyatē || 2.31 || Sanskrit Verse in Odia Script ସ୍ଵଧର୍ମମପି ଚାବେକ୍ଷ୍ୟ ନ ବିକମ୍ପିତୁମର୍ହସି | ଧର୍ମ୍ୟାଦ୍ଧି ୟୁଦ୍ଧାଚ୍ଛ୍ରେୟୋଽନ୍ୟତ୍କ୍ଷତ୍ରିୟସ୍ୟ ନ ବିଦ୍ୟତେ || ୩୧ || Sri Aurobindo's English Interpretation "Further, looking to thy own law of action thou shouldst not tremble; for there is no greater good for a Kshatriya than a righteous battle." Odia Translation "ନିଜର ସ୍ଵଧର୍ମ (କ୍ଷତ୍ରିୟ କର୍ତ୍ତବ୍ୟ) କୁ ଦୃଷ୍ଟିରେ ରଖି ମଧ୍ୟ ତୁମର ଭୟଭୀତ କିମ୍ବା ବିଚଳିତ ହେବା ଉଚିତ ନୁହେଁ; କାରଣ ଜଣେ କ୍ଷତ୍ରିୟ ପାଇଁ ଧର୍ମଯୁଦ୍ଧ ଅପେକ୍ଷା ଅନ୍ୟ କୌଣସି ଶ୍ରେଷ୍ଠ କଲ୍ୟାଣକର ମାର୍ଗ ନାହିଁ।" French Translation (Traduction en Français) "De plus, considérant ta propre loi d'action, tu ne devrais pas trembler ; car il n'est pas de plus grand bien pour un Kshatriya qu'une bataille juste." Bhagavad Gita: Chapter 2, Verse 32 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् । सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ २.Components୩२ ॥ IAST transliteration yadṛcchayā cōpapannaṃ svargadvāram apāvṛtam | sukhinaḥ kṣatriyāḥ pārtha labhantē yuddham īdṛśam || 2.32 || Sanskrit Verse in Odia Script ୟଦୃଚ୍ଛୟା ଚୋପପନ୍ନଂ ସ୍ଵର୍ଗଦ୍ଵାରମପାବୃତମ୍ | ସୁଖିନଃ କ୍ଷତ୍ରିୟାଃ ପାର୍ଥ ଲଭନ୍ତେ ୟୁଦ୍ଧମୀଦୃଶମ୍ || ୩୨ || Sri Aurobindo's English Interpretation "Happy are the Kshatriyas, O Partha, who obtain such a battle coming to them of itself as an open door to heaven." Odia Translation "ହେ ପାର୍ଥ! ଭାଗ୍ୟବଶତଃ ଆପେ ଆପେ ମିଳିଥିବା ଏବଂ ସ୍ଵର୍ଗର ଉନ୍ମୁକ୍ତ ଦ୍ଵାର ସଦୃଶ ଏପରି ଏକ ଯୁଦ୍ଧର ସୁଯୋଗ କେବଳ ସେହି ଭାଗ୍ୟବାନ କ୍ଷତ୍ରିୟମାନେ ହିଁ ପାଆନ୍ତି।" French Translation (Traduction en Français) "Heureux sont les Kshatriyas, ô Partha, qui obtiennent un tel combat s'offrant d'lui-même à eux comme une porte ouverte sur le ciel." Bhagavad Gita: Chapter 2, Verse 33 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अथ चेत्त्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि । ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ २.३३ ॥ IAST transliteration atha cēt tvam imaṃ dharmyaṃ saṅgrāmaṃ na kariṣyasi | tataḥ svadharmaṃ kīrtiṃ ca hitvā pāpam avāpsyasi || 2.33 || Sanskrit Verse in Odia Script ଅଥ ଚେତ୍ତ୍ଵମିମଂ ଧର୍ମ୍ୟଂ ସଙ୍ଗ୍ରାମଂ ନ କରିଷ୍ୟସି | ତତଃ ସ୍ଵଧର୍ମଂ କୀର୍ତିଂ ଚ ହିତ୍ଵା ପାପମବାପ୍ସ୍ୟସି || ୩୩ || Sri Aurobindo's English Interpretation "But if thou wilt not fight this righteous battle, then having abandoned thy own law of action and thy glory, thou wilt incur sin." Odia Translation "କିନ୍ତୁ ଯଦି ତୁମେ ଏହି ଧର୍ମଯୁଦ୍ଧ ନ କରିବ, ତେବେ ନିଜର ସ୍ଵଧର୍ମ ଓ କୀର୍ତ୍ତିରୁ ବଞ୍ଚିତ ହୋଇ କେବଳ ପାପର ଭାଗୀଦାର ହେବ।" French Translation (Traduction en Français) "Mais si tu n'accomplis pas ce combat juste, alors, ayant abandonné ta propre loi d'action et ta gloire, tu encourras le péché." Bhagavad Gita: Chapter 2, Verse 34 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम् । सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ २.३४ ॥ IAST transliteration akīrtiṃ cāpi bhūtāni kathayiṣyanti tē ’vyayām | sambhāvitasya cākīrtir maraṇād atiricyatē || 2.34 || Sanskrit Verse in Odia Script ଅକୀର୍ତିଂ ଚାପି ଭୂତାନି କଥୟିଷ୍ୟନ୍ତି ତେଽବ୍ୟୟାମ୍ | ସମ୍ଭାବିତସ୍ୟ ଚାକୀର୍ତିର୍ମରଣାଦତିରିଚ୍ୟତେ || ୩୪ || Sri Aurobindo's English Interpretation "And men will tell of thy perpetual infamy; and to one who has been highly honored, infamy is worse than death." Odia Translation "ଆଉ ସଂସାରର ଲୋକମାନେ ଦୀର୍ଘକାଳ ପର୍ଯ୍ୟନ୍ତ ତୁମର ଅପକୀର୍ତ୍ତି ଗାନ କରିବେ; ଜଣେ ସମ୍ମାନିତ ବ୍ୟକ୍ତି ପାଇଁ ଅପକୀର୍ତ୍ତି ବା ବଦନାମୀ ମୃତ୍ୟୁ ଅପେକ୍ଷା ମଧ୍ୟ ଅତି ଭୟଙ୍କର ଅଟେ।" French Translation (Traduction en Français) "Et les hommes raconteront ta perpétuelle infamie ; et pour un homme hautement honoré, l'infamie est pire que la mort." Bhagavad Gita: Chapter 2, Verse 35 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः । येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ २.३५ ॥ IAST transliteration bhayād raṇād uparataṃ maṃsyantē tvāṃ mahārathāḥ | yēṣāṃ ca tvaṃ bahumatō bhūtvā yāsyasi lāghavam || 2.35 || Sanskrit Verse in Odia Script ଭୟାଦ୍ରଣାଦୁପରତଂ ମଂସ୍ୟନ୍ତେ ତ୍ଵାଂ ମହାରଥାଃ | ୟେଷାଂ ଚ ତଵଂ ବହୁମତୋ ଭୂତ୍ଵା ୟାସ୍ୟସି ଲାଘବମ୍ || ୩୫ || Sri Aurobindo's English Interpretation "The great car-warriors will think that thou hast fled from the battle through fear, and thou wilt fall into disgrace among those who held thee in high esteem." Odia Translation "ଯେଉଁ ମହାରଥୀମାନେ ତୁମକୁ ପୂର୍ବରୁ ବହୁତ ସମ୍ମାନ ଦେଉଥିଲେ, ସେମାନେ ମନେ କରିବେ ଯେ ତୁମେ ଭୟ ହେତୁ ଯୁଦ୍ଧକ୍ଷେତ୍ରରୁ ପଳାୟନ କରିଛ ଏବଂ ତାଙ୍କ ଦୃଷ୍ଟିରେ ତୁମେ ଅତ୍ୟନ୍ତ ତୁଚ୍ଛ ହୋଇଯିବ।" French Translation (Traduction en Français) "Les grands guerriers en char penseront que tu as fui la bataille par peur, et tu tomberas dans le mépris auprès de ceux qui te tenaient en haute estime." Bhagavad Gita: Chapter 2, Verse 36 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः । निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ २.३६ ॥ IAST transliteration avācyavādāṃś ca bahūn vadiṣyanti tavāhitāḥ | nindantas tava sāmarthyaṃ tatō duḥkhataraṃ nu kim || 2.36 || Sanskrit Verse in Odia Script ଅବାଚ୍ୟବାଦାଂଶ୍ଚ ବହୂନ୍ ବଦିଷ୍ୟନ୍ତି ତବାହିତାଃ | ନିନ୍ଦନ୍ତସ୍ତବ ସାମର୍ଥ୍ୟଂ ତତୋ ଦୁଃଖତରଂ ନୁ କିମ୍ || ୩୬ || Sri Aurobindo's English Interpretation "Many unutterable words will thy enemies speak, carping at thy capacity; what can be more painful than that?" Odia Translation "ତୁମର ଶତ୍ରୁମାନେ ତୁମର ସାମର୍ଥ୍ୟକୁ ନିନ୍ଦା କରି ଅନେକ ଅକଥନୀୟ (କଟୁ) ବାକ୍ୟ କହିବେ; ଜଣେ ବୀର ପାଇଁ ଏହାଠାରୁ ଅଧିକ ଦୁଃଖଦାୟକ ବିଷୟ ଆଉ କଣ ବା ହୋଇପାରେ?" French Translation (Traduction en Français) "Tes ennemis prononceront beaucoup de paroles indicibles, dénigrant ta capacité ; qu'y a-t-il de plus douloureux que cela ?" Bhagavad Gita: Chapter 2, Verse 37 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् । तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ २.३७ ॥ IAST transliteration hatō vā prāpsyasi svargaṃ jitvā vā bhōkṣyasē mahīm | tasmād uttiṣṭha kauntēya yuddhāya kr̥taniścayaḥ || 2.37 || Sanskrit Verse in Odia Script ହତୋ ବା ପ୍ରାପ୍ସ୍ୟସି ସ୍ଵର୍ଗଂ ଜିତ୍ଵା ବା ଭୋକ୍ଷ୍ୟସେ ମହୀମ୍ | ତସ୍ମାଦୁତ୍ତିଷ୍ଠ କୌନ୍ତେୟ ୟୁଦ୍ଧାୟ କୃତନିଶ୍ଚୟଃ || ୩୭ || Sri Aurobindo's English Interpretation "Slain, thou wilt attain heaven; victorious, thou wilt enjoy the earth. Therefore arise, O son of Kunti, resolved upon battle!" Odia Translation "ଯଦି ତୁମେ ଯୁଦ୍ଧରେ ନିହତ ହୁଅ, ତେବେ ସ୍ଵର୍ଗ ପ୍ରାପ୍ତ କରିବ ଏବଂ ଯଦି ବିଜୟୀ ହୁଅ, ତେବେ ପୃଥିବୀର ସାମ୍ରାଜ୍ୟ ଭୋଗ କରିବ। ଏଣୁ ହେ କୌନ୍ତେୟ! ଯୁଦ୍ଧ ପାଇଁ ଦୃଢ଼ ସଙ୍କଳ୍ପ କରି ଉଠି ଠିଆ ହୁଅ।" French Translation (Traduction en Français) "Tué, tu atteindras le ciel ; victorieux, tu jouiras de la terre. C'est pourquoi lève-toi, ô fils de Kunti, résolu au combat !" Bhagavad Gita: Chapter 2, Verse 38 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script सुखदुःखे समे कृत्वा लाभालाभौ जयाज यौ । ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ २.३८ ॥ IAST transliteration sukhaduḥkhē samē kr̥tvā lābhālābhau jayājayau | tatō yuddhāya yujyasva naivaṃ pāpam avāpsyasi || 2.38 || Sanskrit Verse in Odia Script ସୁଖଦୁଃଖେ ସମେ କୃତ୍ଵା ଲାଭାଲାଭୌ ଜୟାଜୟୌ | ତତୋ ୟୁଦ୍ଧାୟ ୟୁଜ୍ୟସ୍ଵ ନୈଵଂ ପାପମବାପ୍ସ୍ୟସି || ୩୮ || Sri Aurobindo's English Interpretation "Make equal pleasure and pain, gain and loss, victory and defeat, then engage in battle; thus thou wilt not incur sin." Odia Translation "ସୁଖ-ଦୁଃଖ, ଲାଭ-କ୍ଷତି ଏବଂ ଜୟ-ପରାଜୟକୁ ସମାନ ମନେ କରି (ମନକୁ ସ୍ଥିର ରଖି) ତୁମେ ଯୁଦ୍ଧରେ ପ୍ରବୃତ୍ତ ହୁଅ; ଏପରି କଲେ ତୁମକୁ କୌଣସି ପାପ ସ୍ପର୍ଶ କରିବ ନାହିଁ।" French Translation (Traduction en Français) "Rends égaux le plaisir et la douleur, le gain et la perte, la victoire et la défaite, puis engage-toi dans la bataille ; ainsi tu n'encourras pas le péché." Bhagavad Gita: Chapter 2, Verse 39 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଳୋକ) Devanagari script एषा तेऽभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु । बुद्ध्या युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ २.३९ ॥ IAST transliteration ēṣā tē ’bhihitā sāṅkhyē buddhir yōgē tv imāṃ śr̥ṇu | buddhyā yuktō yayā pārtha karmabandhaṃ prahāsyasi || 2.39 || Sanskrit Verse in Odia Script ଏଷା ତେଽଭିହିତା ସାଙ୍ଖ୍ୟେ ବୁଦ୍ଧିର୍ୟୋଗେ ତ୍ଵିମାଂ ଶୃଣୁ | ବୁଦ୍ଧ୍ୟା ୟୁକ୍ତୋ ୟୟା ପାର୍ଥ କର୍ମବନ୍ଧଂ ପ୍ରହାସ୍ୟସି || ୩୯ || Sri Aurobindo's English Interpretation "This is the understanding stated to thee according to the Sankhya (specutive knowledge); hear now this understanding according to Yoga (practical discipline), integrated with which, O Partha, thou shalt cast away the bondage of action." Odia Translation "ହେ ପାର୍ଥ! ଏପର୍ଯ୍ୟନ୍ତ ଏହି ଜ୍ଞାନ ତୁମକୁ ସାଙ୍ଖ୍ୟଯୋଗ (ତତ୍ତ୍ଵଜ୍ଞାନ) ଦୃଷ୍ଟିରୁ କୁହାଗଲା; ଏବେ ଏହାକୁ କର୍ମଯୋଗ (ବ୍ୟବହାରିକ ସାଧନା) ଦୃଷ୍ଟିରୁ ଶୁଣ, ଯେଉଁ ବୁଦ୍ଧି ଦ୍ଵାରା ଯୁକ୍ତ ହୋଇ ତୁମେ ସମସ୍ତ କର୍ମବନ୍ଧନକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ କାଟିପାରିବ।" French Translation (Traduction en Français) "Cette intelligence t'a été exposée selon le Sankhya ; entends-la maintenant selon le Yoga, intelligence avec laquelle intégré, ô Partha, tu rejetteras le lien de l'action." Bhagavad Gita: Chapter 2, Verse 40 (ଦ୍ଵିତୀୟ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते । स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २.४० ॥ IAST transliteration nēhābhikramanāśō ’sti pratyavāyō na vidyatē | svalpam apy asya dharmasya trāyatē mahatō bhayāt || 2.40 || Sanskrit Verse in Odia Script ନେହାଭିକ୍ରମନାଶୋଽସ୍ତି ପ୍ରତ୍ୟବାୟୋ ନ ବିଦ୍ୟତେ | ସ୍ଵଳ୍ପମପ୍ୟସ୍ୟ ଧର୍ମସ୍ୟ ତ୍ରାୟତେ ମହତୋ ଭୟାତ୍ || ୪୦ || Sri Aurobindo's English Interpretation "In this path there is no waste of effort, nor is there any harm or transgression; even a little of this law of action delivers from great fear." Odia Translation "ଏହି ନିଷ୍କାମ କର୍ମଯୋଗର ମାର୍ଗରେ କରାଯାଇଥିବା ପ୍ରଚେଷ୍ଟାର କେବେ ନାଶ ହୁଏ ନାହିଁ କିମ୍ବା ଏଥିରେ କୌଣସି ପ୍ରତ୍ୟବାୟ (ବିପରୀତ ଫଳ ବା ଦୋଷ) ନଥାଏ; ଏହି ଧର୍ମର ସାମାନ୍ୟ ଅନୁଷ୍ଠାନ ମଧ୍ୟ ମନୁଷ୍ୟକୁ ଜନ୍ମ-ମୃତ୍ୟୁର ମହାନ ଭୟରୁ ରକ୍ଷା କରିଥାଏ।" French Translation (Traduction en Français) "Dans ce chemin, il n'y a pas de perte d'effort, ni de transgression nuisible ; même un peu de cette loi d'action délivre de la grande peur." Bhagavad Gita: Chapter 2, Verse 41 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ଏକଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन । बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २.४१ ॥ IAST transliteration vyavasāyātmikā buddhir ēkēha kurunandana | bahuśākhā hy anantāś ca buddhayō ’vyavasāyinām || 2.41 || Sanskrit Verse in Odia Script ବ୍ୟବସାୟାତ୍ମିକା ବୁଦ୍ଧିରେକେହ କୁରୁନନ୍ଦନ | ବହୁଶାଖା ହ୍ୟନନ୍ତାଶ୍ଚ ବୁଦ୍ଧୟୋଽବ୍ୟବସାୟิନାମ୍ || ୪୧ || Sri Aurobindo's English Interpretation "Here, O joy of the Kurus, the understanding is one and resolute; but many-branched and endless are the understandings of the irresolute." Odia Translation "ହେ କୁରୁନନ୍ଦନ! ଏହି ନିଷ୍କାମ କର୍ମଯୋଗରେ ନିଶ୍ଚୟାତ୍ମିକା ବୁଦ୍ଧି (ଦୃଢ଼ ସଙ୍କଳ୍ପଶୀଳ ଚିତ୍ତ) କେବଳ ଗୋଟିଏ ହିଁ ହୋଇଥାଏ; କିନ୍ତୁ ବିଚଳିତ ତଥା ଦ୍ଵିଧାଗ୍ରସ୍ତ ବ୍ୟକ୍ତିମାନଙ୍କର ବୁଦ୍ଧି ଅନେକ ଶାଖାବିଶିଷ୍ଟ ଏବଂ ଅସୀମ ଅଟେ।" French Translation (Traduction en Français) "Ici, ô joie des Kurus, l'intelligence est une et résolue ; mais innombrables et pleines de branches sont les intelligences des hommes irrésolus." Bhagavad Gita: Chapter 2, Verse 42 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵିଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः । वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २.४२ ॥ IAST transliteration yām imāṃ puṣpitāṃ vācaṃ pravadanty avipaścitaḥ | vēdavādaratāḥ pārtha nānyad astīti vādinaḥ || 2.42 || Sanskrit Verse in Odia Script ୟାମିମାଂ ପୁଷ୍ପิତାଂ ବାଚଂ ପ୍ରବଦନ୍ତ୍ୟବିପଶ୍ଚିତଃ | ବେଦବାଦରତାଃ ପାର୍ଥ ନାନ୍ୟଦସ୍ତୀତି ବାଦିନଃ || ୪୨ || Sri Aurobindo's English Interpretation "This flowery speech which the undiscerning utter, O Partha, who dote upon the letter of the Veda and say, 'There is naught else but this'—" Odia Translation "ହେ ପାର୍ଥ! ବିବେକହୀନ ବ୍ୟକ୍ତିମାନେ, ଯେଉଁମାନେ କେବଳ ବେଦର ବାହ୍ୟ କର୍ମକାଣ୍ଡୀୟ ବାକ୍ୟଗୁଡ଼ିକରେ ଆସକ୍ତ ଏବଂ କହନ୍ତି ଯେ 'ଏହା ବ୍ୟତୀତ ଆଉ କիଛି ନାହିଁ', ସେମାନେ ଏପରି ଏକ ଆଲଙ୍କାରିକ (ପୁଷ୍ପିତା) ବାଣୀ ପ୍ରକାଶ କରନ୍ତି—" French Translation (Traduction en Français) "Ce discours fleuri que prononcent les ignorants, ô Partha, qui se complaisent dans la lettre du Veda et disent : 'Il n'y a rien d'autre' —" Bhagavad Gita: Chapter 2, Verse 43 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ତ୍ରିଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २.४३ ॥ IAST transliteration kāmātmānaḥ svargaparā janmakarmaphalapradām | kriyāviśēṣabahulāṃ bhōgaiśvaryagatiṃ prati || 2.43 || Sanskrit Verse in Odia Script କାମāତ୍ମାନଃ ସ୍ଵର୍ଗପରା ଜନ୍ମକର୍ମଫଲପ୍ରଦାମ୍ | କ୍ରିୟାବିଶେଷବହୁଲାଂ ଭୋଗୈଶ୍ଵର୍ୟଗତିଂ ପ୍ରତି || ୪୩ || Sri Aurobindo's English Interpretation "—their souls full of desire, with heaven for their goal, offering rebirth as the fruit of actions, a speech full of many specific rituals for the attainment of enjoyment and lordship." Odia Translation "—ଯାହାର ଆତ୍ମା ବାସନାରେ ପରିପୂର୍ଣ୍ଣ, ସ୍ଵର୍ଗ ପ୍ରାପ୍ତି ହିଁ ଯାହାର ପରମ ଲକ୍ଷ୍ୟ, ଯାହା ଭୋଗ ଓ ଐଶ୍ଵର୍ଯ୍ୟ ପ୍ରାପ୍ତି ନିମନ୍ତେ ଅନେକ ଜଟିଳ କ୍ରିୟାକାଣ୍ଡରେ ଭରପୂର ଏବଂ ଯାହା କେବଳ ଜନ୍ମରୂପୀ କର୍ମଫଳ ପ୍ରଦାନ କରିଥାଏ।" French Translation (Traduction en Français) "—l'âme pleine de désirs, ayant le ciel pour but, offrant la réincarnation comme fruit des actions, un discours riche en rituels spécifiques pour l'obtention de la jouissance et de la puissance." Bhagavad Gita: Chapter 2, Verse 44 (ଦ୍ୱिତୀୟ ଅଧ୍ୟାୟ, ଚତୁଶ୍ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २.४४ ॥ IAST transliteration bhōgaiśvaryaprasaktānāṃ tayāpahr̥tacētasām | vyavasāyātmikā buddhiḥ samādhau na vidhīyatē || 2.44 || Sanskrit Verse in Odia Script ଭୋଗୈଶ୍ଵର୍ୟପ୍ରସକ୍ତାନāଂ ତୟାପହୃତଚେତସାମ୍ | ବ୍ୟବସାୟାତ୍ମିକା ବୁଦ୍ଧିଃ ସମାଧୌ ନ ବିଧୀୟତେ || ୪୪ || Sri Aurobindo's English Interpretation "For those whose minds are carried away by that speech, who are deeply attached to enjoyment and lordship, the resolute understanding is not established in the state of Samadhi (settled concentration)." Odia Translation "ସେହି ଆଲଙ୍କାରିକ ବାକ୍ୟ ଦ୍ଵାରା ଯେଉଁମାନଙ୍କର ଚିତ୍ତ ଅପହୃତ (ଭ୍ରମିତ) ହୋଇଛି ଏବଂ ଯେଉଁମାନେ ଭୋଗ ଓ ସାଂସାରିକ ଐଶ୍ଵର୍ଯ୍ୟରେ ସମ୍ପୂର୍ଣ୍ଣ ଆସକ୍ତ, ସେମାନଙ୍କର ଅନ୍ତଃକରଣରେ ସମାଧି ବା ଦୃଢ଼ ନିଶ୍ಚୟାତ୍ମିକା ବୁଦ୍ଧି ଉତ୍ପନ୍ନ ହୋଇପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Pour ceux dont l'esprit est emporté par ce discours, qui sont attachés à la jouissance et à la puissance, l'intelligence résolue n'est pas établie dans le Samadhi." Bhagavad Gita: Chapter 2, Verse 45 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन । निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २.४५ ॥ IAST transliteration traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna | nirdvandvō nityasattvasthō niryōgakṣēma ātmavān || 2.45 || Sanskrit Verse in Odia Script ତ୍ରୈଗୁଣ୍ୟବିଷୟā ବେଦา ନିସ୍ତ୍ରୈଗୁଣ୍ୟୋ ଭବାର୍ଜୁନ | ନିର୍ଦ୍ଵନ୍ଦ୍ଵୋ ନିତ୍ୟସତ୍ତ୍ଵସ୍ଥୋ ନିର୍ୟୋଗକ୍ଷେମ ଆତ୍ମବାନ୍ || ୪୫ || Sri Aurobindo's English Interpretation "The Vedas deal with the three modes of Nature; be thou free from these three modes, O Arjuna! Be free from the dualities, ever established in the pure intellect, free from the care of getting and keeping, and possessed of thy Self." Odia Translation "ବେଦ ସମୂହ ପ୍ରକୃତିର ତିନୋଟି ଗୁଣର (ସତ୍ତ୍ଵ, ରଜଃ, ତମଃ) ବିଷୟବସ୍ତୁ ଉପରେ ପର୍ଯ୍ୟବସିତ; କିନ୍ତୁ ହେ ଅର୍ଜୁନ! ତୁମେ ଏହି ତିନି ଗୁଣରୁ ଅତୀତ ହୁଅ। ସମସ୍ତ ଦ୍ଵନ୍ଦ୍ଵରୁ ମୁକ୍ତ ହୁଅ, ନିତ୍ୟ ସତ୍ତ୍ଵଗୁଣରେ ସ୍ଥିତ ରୁହ, ଯୋଗ-କ୍ଷେମର (ପ୍ରାପ୍ତ କରିବା ଓ ରକ୍ଷା କରିବାର ଚିନ୍ତା) ଆଶା ତ୍ୟାଗ କରି ଆତ୍ମସ୍ଥ ହଅ।" French Translation (Traduction en Français) "Les Vedas ont pour objet les trois modes de la Nature ; affranchis-toi de ces trois modes, ô Arjuna ! Sois libre des dualités, établi à jamais dans la pure essence, libre du souci de posséder et de préserver, et maître de ton Soi." Bhagavad Gita: Chapter 2, Verse 46 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ଷଡ଼ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script यावानर्थ उदपाने सर्वतः सम्प्लुतोदके । तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २.४६ ॥ IAST transliteration yāvān artha udapānē sarvataḥ samplutōdakē | tāvān sarvēṣu vēdēṣu brāhmaṇasya vijānataḥ || 2.46 || Sanskrit Verse in Odia Script ୟାବାନର୍ଥ ଉଦପାନେ ସର୍ବତଃ ସମ୍ପ୍ଲୁତୋଦକେ | ତାବାନ୍ସର୍ବେଷୁ ବେଦେଷୁ ବ୍ରାହ୍ମଣସ୍ୟ ବିଜାନତଃ || ୪୬ || Sri Aurobindo's English Interpretation "As much use as there is in a reservoir when there is a flood of water everywhere, so much use is there in all the Vedas for a Brahman who has the knowledge." Odia Translation "ସର୍ବତ୍ର ଜଳପ୍ଲାବନ ହୋଇଥିବା ସମୟରେ ଏକ କ୍ଷୁଦ୍ର ଜଳାଶୟ ବା କୂପର ଯେତିକି ପ୍ରୟୋଜନ ଥାଏ, ବ୍ରହ୍ମଜ୍ଞାନ (ସତ୍ୟ) ପ୍ରାପ୍ତ କରିଥିବା ଜ୍ଞାନୀ ପୁରୁଷଙ୍କ ପାଇଁ ସମସ୍ତ ବେଦର ସେତିକି ମାତ୍ର ପ୍ରୟୋଜନ ରହିଥାଏ।" French Translation (Traduction en Français) "Autant d'utilité qu'il y a dans un réservoir quand l'eau déborde de toutes parts, autant d'utilité il y a dans tous les Vedas pour un Brahmane qui possède la connaissance." Bhagavad Gita: Chapter 2, Verse 47 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script कर्मण्येवाधिकारस्ते मा फलेषु कदाचन । मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २.४७ ॥ IAST transliteration karmaṇy ēvādhikāras tē mā phalēṣu kadācana | mā karmapalahētur bhūr mā tē saṅgō ’stv akarmaṇi || 2.47 || Sanskrit Verse in Odia Script କର୍ମଣ୍ୟେବାଧିକାରସ୍ତେ ମା ଫଲେଷୁ କଦାଚନ | ମା କର୍ମଫଲହେତୁର୍ଭୂର୍ମା ତେ ସଙ୍ଗୋଽସ୍ତ୍ଵକର୍ମଣି || ୪୮ || Sri Aurobindo's English Interpretation "Thou hast a right to action only, never to its fruits; let not the fruits of thy action be thy motive, nor let thy attachment be to inaction." Odia Translation "କେବଳ କର୍ମ କରିବାରେ ହିଁ ତୁମର ଅଧିକାର ଅଛି, କିନ୍ତୁ କର୍ମର ଫଳ ଉପରେ କେବେହେଲେ ନାହିଁ। କର୍ମଫଳ ଯେପରି ତୁମର ପ୍ରେରଣา ବା ଉଦ୍ଦେଶ୍ୟ ନହେଉ, କିମ୍ବା କର୍ମ ନକରିବାରେ (ଅକର୍ମରେ) ମଧ୍ୟ ଯେପରି ତୁମର ଆସକ୍ତି ନରହୁ।" French Translation (Traduction en Français) "Tu au droit à l'action seulement, jamais à ses fruits ; que les fruits de ton action ne soient point ton motif, et ne t'attache pas non plus à l'inaction." Bhagavad Gita: Chapter 2, Verse 48 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script योगस्थः कुरु कर्माणि सङ्गं त्यक्त्व धनञ्जय । सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते ॥ २.४८ ॥ IAST transliteration yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya | siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga ucyatē || 2.48 || Sanskrit Verse in Odia Script ୟୋଗସ୍ଥଃ କୁରୁ କର୍ମାଣି ସଙ୍ଗଂ ତ୍ୟକ୍ତ୍ଵା ଧନଞ୍ଜୟ | ସିଦ୍ଧ୍ୟସିଦ୍ଧ୍ୟୋଃ ସମୋ ଭୂତ୍ଵା ସମତ୍ଵଂ ୟୋଗ ଉଚ୍ୟତେ || ୪୮ || Sri Aurobindo's English Interpretation "Fixed in Yoga do thy actions, having abandoned attachment, O Dhananjaya (Arjuna), having become equal in success and failure; for equality of soul is called Yoga." Odia Translation "ହେ ଧନଞ୍ଜୟ! ଆସକ୍ତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ତ୍ୟାଗ କରି ଏବଂ ସଫଳତା ଓ ବିଫଳତାରେ ସମଭାବ ରଖି ୟୋଗସ୍ଥ ହୋଇ ନିଜର କର୍ମ ସମୂହ କର; ଏହି ସମତ୍ଵ ଭାବକୁ ହିଁ ପ୍ରକୃତ 'ୟୋଗ' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Établi dans le Yoga accomplis tes actions, ayant abandonné tout attachement, ô Dhananjaya, étant égal dans le succès comme dans l'échec ; car l'égalité de l'âme est appelée Yoga." Bhagavad Gita: Chapter 2, Verse 49 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ଉନପଞ୍ଚାଶ ଶ୍ଳୋକ) Devanagari script दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय । बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ २.४९ ॥ IAST transliteration dūrēṇa hy avaraṃ karma buddhiyōgād dhanañjaya | buddhau śaraṇam anviccha kr̥paṇāḥ phalahētavaḥ || 2.49 || Sanskrit Verse in Odia Script ଦୂରେଣ ହ୍ୟବରଂ କର୍ମ ବୁଦ୍ଧିୟୋଗାଦ୍ଧନଞ୍ଜୟ | ବୁଦ୍ଧୌ ଶରଣମନ୍ଵିଚ୍ଛ କୃପଣାଃ ଫଲହେତବଃ || ୪୯ || Sri Aurobindo's English Interpretation "Far inferior is mere action to the Yoga of the understanding, O Dhananjaya! Seek refuge in the pure understanding; pitiful are they who seek for the fruits of their action." Odia Translation "ହେ ଧନଞ୍ଜୟ! ବୁଦ୍ଧିଯୋଗ (ସମତ୍ଵ-ବୁଦ୍ଧି) ଅପେକ୍ଷା ସକାମ କର୍ମ ଅତ୍ୟନ୍ତ ନିମ୍ନ ସ୍ତରର ଅଟେ I ଏଣୁ ତୁମେ ସେହି ସମତ୍ଵ-ବୁଦ୍ଧିର ଶରଣାଗତ ହୁଅ; ଯେଉଁମାନେ କେବଳ ଫଳର ଆଶା ରଖି କାର୍ଯ୍ୟ କରନ୍ତି, ସେମାନେ ଅତ୍ୟନ୍ତ ଦୀନ ଓ କୃପଣ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Bien inférieure est la simple action au Yoga de l'intelligence, ô Dhananjaya ! Cherche refuge dans la pure intelligence ; misérables sont ceux qui recherchent les fruits de leur action." Bhagavad Gita: Chapter 2, Verse 50 (ଦ୍ୱିତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚାଶ ଶ୍ଳୋକ) Devanagari script बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते । तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥ २.५० ॥ IAST transliteration buddhiyuktō jahātīha ubhē sukr̥taduṣkr̥tē | tasmād yōgāya yujyasva yōgaḥ karmasu kauśalam || 2.50 || Sanskrit Verse in Odia Script ବୁଦ୍ଧିୟୁକ୍ତୋ ଜହାତୀହ ଉଭେ ସୁକୃତଦୁଷ୍କୃତେ | ତସ୍ମାଦ୍ୟୋଗାୟ ୟୁଜ୍ୟସ୍ଵ ୟୋଗଃ କର୍ମସୁ କୌଶଲମ୍ || ୫୦ || Sri Aurobindo's English Interpretation "He who is integrated in the understanding casts away here both good deeds and evil deeds; therefore strive for Yoga; Yoga is skill in works." Odia Translation "ସମତ୍ଵ ବୁଦ୍ଧିରେ ଯୁକ୍ତ ହୋଇଥିବା ମନୁଷ୍ୟ ଏହି ଜୀବନରେ ହିଁ ସୁକୃତ (ପୁଣ୍ୟ) ଏବଂ ଦୁଷ୍କୃତ (ପାପ) ଉଭୟକୁ ପରିତ୍ୟାଗ କରିଦିଏ। ଏଣୁ ତୁମେ ଏହି ସମତ୍ଵଯୋଗରେ ପ୍ରବୃତ୍ତ ହୁଅ; କର୍ମକୁ ଆସକ୍ତିମୁକ୍ତ ହୋଇ କୌଶଳର ସହିତ ସମ୍ପାଦନ କରିବା ହିଁ ପ୍ରକୃତ 'ୟୋଗ' ଅଟେ।" French Translation (Traduction en Français) "Celui qui est intégré dans l'intelligence rejette ici-bas les bonnes comme les mauvaises actions ; efforce-toi donc d'atteindre au Yoga ; le Yoga est l'habileté dans les œuvres." I'm a paragraph. Click here to add your own text and edit me. It's easy. 3 / Chapter 3. Karma Yoga CHAPTER III KARMAYOGA (3. The Yoga of the Works) BHAGAVAD GITA — CHAPTER III: KARMAYOGA (The Yoga of Works) Bhagavad Gita: Chapter 3, Verse 1 (ତୃତୀୟ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन । तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३.१ ॥ IAST transliteration arjuna uvāca — jyāyasī cētkarmaṇastē matā buddhirjanārdana | tatkiṁ karmaṇi ghōrē māṁ niyōjayasi kēśava || 3.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ଜ୍ୟାୟସୀ ଚେତ୍କର୍ମଣସ୍ତେ ମତା ବୁଦ୍ଧିର୍ଜନାର୍ଦନ | ତତ୍କିଂ କର୍ମଣି ଘୋରେ ମାଂ ନିୟୋଜୟସି କେଶବ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: If Thou holdest the intelligence to be greater than action, O Janardana, why then dost Thou, O Keshava, enjoin upon me this terrible action?" Odia Translation ଅର୍ଜୁନ କହିଲେ: "ହେ ଜନାର୍ଦ୍ଦନ! ଯଦି ଆପଣ କର୍ମ ଅପେକ୍ଷା ଜ୍ଞାନକୁ (ବୁଦ୍ଧିକୁ) ଶ୍ରେଷ୍ଠ ମନେ କରନ୍ତି, ତେବେ ହେ କେଶବ! ମତେ ଏହିପରି ଏକ ଭୟଙ୍କର କର୍ମରେ (ଯୁଦ୍ଧରେ) କାହିଁକି ନିଯୁକ୍ତ କରୁଛନ୍ତି?" French Translation (Traduction en Français) "Arjuna dit: Si Tu considères l'intelligence comme supérieure à l'action, ô Janardana, pourquoi alors, ô Keshava, m'ordonnes-Tu d'accomplir cette action terrible ?" Bhagavad Gita: Chapter 3, Verse 2 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵିତୀୟ ଶ୍ଳୋକ) Devanagari script व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे । तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३.२ ॥ IAST transliteration vyāmiśrēṇēva vākyēna buddhiṁ mōhayasīva mē | tadēkaṁ vada niścitya yēna śrēyō:'hamāpnuyām || 3.2 || Sanskrit Verse in Odia Script ବ୍ୟାମିଶ୍ରେଣେବ ବାକ୍ୟେନ ବୁଦ୍ଧିଂ ମୋହୟସୀව ମେ | ତଦେକଂ ବଦ ନିଶ୍ଚିତ୍ୟ ୟେନ ଶ୍ରେୟୋଽହମାପ୍ନୁୟାମ || ୨ || Sri Aurobindo's English Interpretation "As if with a confused and tangled speech Thou bewilderest my intelligence; tell me then decisively that one thing by which I may attain to my highest good." Odia Translation "ଆପଣଙ୍କର ଏହି ଦ୍ଵିଧାପୂର୍ଣ୍ଣ (ମିଶ୍ରିତ) ବାକ୍ୟ ଦ୍ଵାରା ମୋର ବୁଦ୍ଧି ଭ୍ରମିତ ହେଲା ପରି ମନେହେଉଛି; ଏଣୁ ନିଶ୍ଚିତ କରି ସେହି ଗୋଟିଏ ମାର୍ଗ ମତେ କୁହନ୍ତୁ, ଯାହା ଦ୍ଵାରା ମୁଁ ମୋର ପରମ କଲ୍ୟାଣ (ଶ୍ରେୟ) ପ୍ରାପ୍ତ କରିପାରିବି।" French Translation (Traduction en Français) "Comme par un discours confus et embrouillé, Tu égares mon intelligence ; dis-moi donc de façon décisive cette seule chose par laquelle je puisse atteindre mon bien suprême." Bhagavad Gita: Chapter 3, Verse 3 (ତୃତୀୟ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३.३ ॥ IAST transliteration śrībhagavānuvāca — lōkē:'smindvividhā niṣṭhā purā prōktā mayānagha | jñānayōgēna sāṅkhyānāṁ karmayōgēna yōginām || 3.3 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନୁବାଚ | ଲୋକେଽସ୍ମିନ୍ ଦ୍ଵିବିଧା ନିଷ୍ଠା ପୁରା ପ୍ରୋକ୍ତା ମୟାନଘ | ଜ୍ଞାନୟୋଗେନ ସାଙ୍ଖ୍ୟାନାଂ କର୍ମୟୋଗେନ ୟୋଗିନାମ || ୩ || Sri Aurobindo's English Interpretation "The Blessed Lord said: A twofold path of soul-development was declared by Me of old in this world, O sinless one,—that of the Sankhyas by the Yoga of knowledge, and that of the Yogins by the Yoga of action." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ନିଷ୍ପାପ (ଅନଘ)! ଏହି ସଂସାରରେ ଆତ୍ମ-ଉନ୍ନତିର ଦ୍ଵିବିଧ ମାର୍ଗ ମୋ ଦ୍ଵାରା ପୂର୍ବରୁ ପ୍ରତିପାଦିତ ହୋଇଛି—ସାଙ୍ଖ୍ୟବାଦୀମାନଙ୍କ ପାଇଁ ଜ୍ଞାନଯୋଗର ମାର୍ଗ ଏବଂ କର୍ମଯୋଗୀମାନଙ୍କ ପାଇଁ କର୍ମଯୋଗର ମାର୍ଗ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Un double chemin de développement de l'âme a été déclaré par Moi jadis en ce monde, ô toi sans péché,—celui des Sankhyas par le Yoga de la connaissance, et celui des Yogis par le Yoga de l'action." Bhagavad Gita: Chapter 3, Verse 4 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते । न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३.४ ॥ IAST transliteration na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣō:'śnutē | na ca saṁnyasanādēva siddhiṁ samadhigacchati || 3.4 || Sanskrit Verse in Odia Script ନ କର୍ମଣାମନାରମ୍ଭାନ୍ନୈଷ୍କର୍ମ୍ୟଂ ପୁରୁଷୋଽଶ୍ନୁତେ | ନ ଚ ସନ୍ନ୍ୟସନାଦେବ ସିଦ୍ଧିଂ ସମଧିଗଚ୍ଛତି || ୪ || Sri Aurobindo's English Interpretation "Not by abstention from works does a man enjoy actionlessness, nor by mere renunciation (of the world) does he attain to his perfection." Odia Translation "କର୍ମ ସମୂହକୁ ଆରମ୍ଭ ନ କରିବା ଦ୍ଵାରା ମନୁଷ୍ୟ ନୈଷ୍କର୍ମ୍ୟ (କର୍ମହୀନତାର ସ୍ଥିତି) ପ୍ରାପ୍ତ ହୁଏ ନାହିଁ, କିମ୍ବା କେବଳ ସନ୍ନ୍ୟାସ (ବାହ୍ୟ କର୍ମତ୍ୟାଗ) ଦ୍ଵାରା ସେ ପରମ ସିଦ୍ଧି ଲାଭ କରିପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Ce n'est pas en s'abstenant d'œuvres que l'homme jouit de l'inaction, et ce n'est pas non plus par le seul renoncement (au monde) qu'il atteint sa perfection." Bhagavad Gita: Chapter 3, Verse 5 (ତୃତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् । कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३.५ ॥ IAST transliteration na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakr̥t | kāryatē hyavaśaḥ karma sarvaḥ prakr̥tijairguṇaiḥ || 3.5 || Sanskrit Verse in Odia Script ନ ହି କଶ୍ଚିତ୍କ୍ଷଣମପି ଜାତୁ ତିଷ୍ଠତ୍ୟକର୍ମକୃତ୍ | କାର୍ଯ୍ୟତେ h୍ୟବଶଃ କର୍ମ ସର୍ବଃ ପ୍ରକୃତିଜୈର୍ଗୁଣୈଃ || ୫ || Sri Aurobindo's English Interpretation "For none stands even for a moment really actionless, for with absolute helplessness everyone is driven to work by the gunas born of Nature." Odia Translation "କାରଣ କୌଣସି ବି ମନୁଷ୍ୟ କ୍ଷଣକ ପାଇଁ ମଧ୍ଯ କର୍ମ ନକରି ରହିପାରିବ ନାହିଁ; ପ୍ରକୃତିରୁ ଜାତ ହୋଇଥିବା ତିନୋଟି ଗୁଣ (ସତ୍ତ୍ଵ, ରଜଃ, ତମଃ) ଦ୍ଵାରା ସମସ୍ତେ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବିବଶ ହୋଇ କର୍ମ କରିବାକୁ ବାଧ୍ୟ ହୋଇଥାନ୍ତି।" French Translation (Traduction en Français) "Car nul ne reste même un seul instant réellement inactif, puisque chacun est entraîné, avec une impuissance absolue, à agir par les gunas nés de la Nature." Bhagavad Gita: Chapter 3, Verse 6 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् । इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३.६ ॥ IAST transliteration karmēndriyāṇi saṁyamya ya āstē manasā smaran | indriyārthānvimūḍhātmā mithyācāraḥ sa ucyatē || 3.6 || Sanskrit Verse in Odia Script କର୍ମେନ୍ଦ୍ରିୟାଣି ସଂୟମ୍ୟ ୟ ଆସ୍ତେ ମନସା ସ୍ମରନ୍ | ଇନ୍ଦ୍ରିୟାର୍ଥାନ୍ଵିମୂଢାତ୍ମା ମିଥ୍ୟାଚାରଃ ସ ଉଚ୍ୟତେ || ୬ || Sri Aurobindo's English Interpretation "He who restrains the organs of action but continues to dwell in his mind on the objects of sense, self-deluded, he is called a hypocrite." Odia Translation "ଯେଉଁ ବିମୂଢ ଚିତ୍ତ ବ୍ୟକ୍ତି ନିଜର କର୍ମେନ୍ଦ୍ରିୟଗୁଡ଼ିକୁ ବାହ୍ୟତଃ ସଂଯମ କରେ, କିନ୍ତୁ ମନେ ମନେ ଇନ୍ଦ୍ରିୟର ଭୋଗ୍ୟ ବିଷୟଗୁଡ଼ିକୁ ଚିନ୍ତନ କରୁଥାଏ, ତାକୁ ମିଥ୍ୟାଚାରୀ ବା କପଟୀ କୁହାଯାଏ।" French Translation (Traduction en Français) "Celui qui restreint ses organes d'action mais continue dans son esprit à s'attacher aux objets des sens, s'illusionnant lui-même, celui-là est appelé un hypocrite." Bhagavad Gita: Chapter 3, Verse 7 (ତୃତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन । कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३.७ ॥ IAST transliteration yastvindriyāṇi manāsa niyamyārabhatē:'rjuna | karmēndriyaiḥ karmayōgamasaktaḥ sa viśiṣyatē || 3.7 || Sanskrit Verse in Odia Script ୟସ୍ତ୍ରିନ୍ଦ୍ରିୟାଣି ମନସା ନିୟମ୍ୟାରଭତେଽର୍ଜୁନ | କର୍ମେନ୍ଦ୍ରିୟୈଃ କର୍ମୟୋଗମସକ୍ତଃ ସ ବିଶିଷ୍ୟତେ || ୭ || Sri Aurobindo's English Interpretation "But he who mastereth his senses by the mind, O Arjuna, and without attachment engageth with the organs of action in the Yoga of action, he excelleth." Odia Translation "କିନ୍ତୁ ହେ ଅର୍ଜୁନ! ଯେଉଁ ବ୍ୟକ୍ତି ନିଜ ମନ ଦ୍ଵାରା ଇନ୍ଦ୍ରିୟମାନଙ୍କୁ ନିୟନ୍ତ୍ରିତ କରେ ଏବଂ ଆସକ୍ତିରହିତ ହୋଇ କର୍ମେନ୍ଦ୍ରିୟଗୁଡ଼ିକ ଦ୍ଵାରା କର୍ମଯୋଗର ସାଧନା ଆରମ୍ଭ କରେ, ସେ ହିଁ ଶ୍ରେଷ୍ଠ।" French Translation (Traduction en Français) "Mais celui qui maîtrise ses sens par le mental, ô Arjuna, et s'engage sans attachement avec ses organes d'action dans le Yoga de l'action, celui-là excelle." Bhagavad Gita: Chapter 3, Verse 8 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः । शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ ३.८ ॥ IAST transliteration niyataṁ kuru karma tvaṁ karma jyāyō hyakarmaṇaḥ | śarīrayātrāpi ca tē na prasidhyēdakarmaṇaḥ || 3.8 || Sanskrit Verse in Odia Script ନିୟତଂ କୁରୁ କର୍ମ ତ୍ଵଂ କର୍ମ ଜ୍ୟାୟୋ ହ୍ୟକର୍ମଣଃ | ଶରୀରଯାତ୍ରାପି ଚ ତେ ନ ପ୍ରସିଦ୍ଧ୍ୟେଦକର୍ମଣଃ || ୮ || Sri Aurobindo's English Interpretation "Do thou controlled action, for action is greater than inaction; even the maintenance of thy physical life cannot be effected without action." Odia Translation "ତୁମେ ନିଜର ନିୟତ (ସଂଯମିତ ବା କର୍ତ୍ତବ୍ୟ) କର୍ମ କର, କାରଣ ଅକର୍ମ (କର୍ମହୀନତା) ଅପେକ୍ଷା କର୍ମ କରିବା ଶ୍ରେଷ୍ଠ; କର୍ମ ନକଲେ ତୁମର ଶରୀର ଯାତ୍ରା (ଜୀବନ ନିର୍ବାହ) ମଧ୍ୟ ସମ୍ଭବ ହେବ ନାହିଁ।" French Translation (Traduction en Français) "Fais l'action contrôlée, car l'action est supérieure à l'inaction; même le maintien de ta vie physique ne peut être accompli sans action." Bhagavad Gita: Chapter 3, Verse 9 (ତୃତୀୟ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः । तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ३.९ ॥ IAST transliteration yajñārthātkarmaṇō:'nyatra lōkō:'yaṁ karmabandhanaḥ | tadarthaṁ karma kauntēya muktasaṅgaḥ samācara || 3.9 || Sanskrit Verse in Odia Script ୟଜ୍ଞାର୍ଥାତ୍କର୍ମଣୋଽନ୍ୟତ୍ର ଲୋକୋଽୟଂ କର୍ମବନ୍ଧନଃ | ତଦର୍ଥଂ କର୍ମ କୌନ୍ତେୟ ମୁକ୍ତସଙ୍ଗଃ ସମାଚର || ୯ || Sri Aurobindo's English Interpretation "By doing work other than for sacrifice, this world of men is bound by action; for the sake of that (Sacrifice), O son of Kunti, do thou perform action free from all attachment." Odia Translation "ଯଜ୍ଞ (ଭଗବାନଙ୍କ ଉଦ୍ଦେଶ୍ୟରେ ସମର୍ପଣ) ବ୍ୟତୀତ ଅନ୍ୟ କୌଣସି କାରଣ ପାଇଁ କରାଯାଉଥିବା କର୍ମ ଦ୍ଵାରା ଏହି ମାନବ ସଂସାର କର୍ମବନ୍ଧନରେ ଆବଦ୍ଧ ହୁଏ; ଏଣୁ ହେ କୌନ୍ତେୟ (ଅର୍ଜୁନ)! ତୁମେ ଆସକ୍ତିମୁକ୍ତ ହୋଇ କେବଳ ସେହି ଯଜ୍ଞ ନିମନ୍ତେ ହିଁ କର୍ମ ସମ୍ପାଦନ କର।" French Translation (Traduction en Français) "Par toute action accomplie autrement que comme un sacrifice, ce monde des hommes est enchaîné par l'action; pour l'amour de cela (le Sacrifice), ô fils de Kunti, accomplis l'action libre de tout attachement." Bhagavad Gita: Chapter 3, Verse 10 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः । अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ ३.१० ॥ IAST transliteration sahayajñāḥ prajāḥ sr̥ṣṭvā purōvāca prajāpatiḥ | anēna prasaviṣyadhvamēṣa vō:'stviṣṭakāmadhuk || 3.10 || Sanskrit Verse in Odia Script ସହୟଜ୍ଞାଃ ପ୍ରଜାଃ ସୃଷ୍ଟ୍ଵା ପୁରୋବାଚ ପ୍ରଜାପତିଃ | ଅନେନ ପ୍ରସବିଷ୍ୟଧ୍ଵମେଷ ବୋଽସ୍ତ୍ଵିଷ୍ଟକାମଧୁକ୍ || ୧୦ || Sri Aurobindo's English Interpretation "With Sacrifice the Lord of creatures of old created peoples and said, 'By this shall you bring forth (fruits of increase), let this be the milch-cow of your desires.'" Odia Translation "ସୃଷ୍ଟିର ଆରମ୍ଭରେ ପ୍ରଜାପତି (ବ୍ରହ୍ମା) ଯଜ୍ଞ ସହିତ ପ୍ରଜାମାନଙ୍କু ସୃଷ୍ଟି କରି କହିଥିଲେ, 'ଏହି ଯଜ୍ଞ ଦ୍ଵାରା ତୁମେମାନେ ନିଜର ବୃଦ୍ଧି ଓ ସମୃଦ୍ଧି ସାଧନ କର; ଏବଂ ଏହି ଯଜ୍ଞ ତୁମମାନଙ୍କର ସମସ୍ତ ଅଭିଳଷିତ କାମନା ପୂର୍ଣ୍ଣ କରୁଥିବା କାମଧେନୁ ସଦୃଶ ହେଉ।'" French Translation (Traduction en Français) "Avec le Sacrifice, le Seigneur des créatures créa jadis les peuples et dit: 'Par ceci vous procréerez (les fruits de l'abondance), que ceci soit la vache d'abondance de vos désirs.'" Bhagavad Gita: Chapter 3, Verse 11 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script देवान्भावयतानेन ते देवा भावयन्तु वः । परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ३.११ ॥ IAST transliteration dēvānbhāvayatānēna tē dēvā bhāvayantu vaḥ | parasparaṁ bhāvayantaḥ śrēyaḥ paramavāpsyatha || 3.11 || Sanskrit Verse in Odia Script ଦେବାନ୍ଭାବୟତାନେନ ତେ ଦେବା ଭାବୟନ୍ତୁ ବଃ | ପରସ୍ପରଂ ଭାବୟନ୍ତଃ ଶ୍ରେୟଃ ପରମାପ୍ସ୍ୟଥ || ୧୧ || Sri Aurobindo's English Interpretation "Foster the gods herewith and let the gods foster you; fostering each other, you shall attain to the supreme good." Odia Translation "ଏହି ଯଜ୍ଞ ଦ୍ଵାରା ତୁମେମାନେ ଦେବତାମାନଙ୍କু ସନ୍ତୁଷ୍ଟ (ପରିପୁଷ୍ଟ) କର ଏବଂ ସେହି ଦେବତାମାନେ ତୁମମାନଙ୍କୁ ସନ୍ତୁଷ୍ଟ କରନ୍ତୁ; ଏହିପରି ପରସ୍ପରକୁ ସନ୍ତୁଷ୍ଟ ଓ ସାହାଯ୍ୟ କରି ତୁମେମାନେ ପରମ କଲ୍ୟାଣ ପ୍ରାପ୍ତ ହେବ।" French Translation (Traduction en Français) "Nourrissez les dieux par ceci et que les dieux vous nourrissent; vous nourrissant ainsi mutuellement, vous atteindrez le bien suprême." Bhagavad Gita: Chapter 3, Verse 12 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः । तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ ३.१२ ॥ IAST transliteration iṣṭānbhōgānhi vō dēvā dāsyantē yajñabhāvitāḥ | tairdattānapradāyaibhyō yō bhuṅktē stēna ēva saḥ || 3.12 || Sanskrit Verse in Odia Script ଇଷ୍ଟାନ୍ଭୋଗାନ୍ହି ବୋ ଦେବା ଦାସ୍ୟନ୍ତେ ୟଜ୍ଞଭାବିତାଃ | ତୈର୍ଦତ୍ﺘାନପ୍ରଦାୟୈଭ୍ୟୋ ୟո ଭୁଙ୍କ୍ତେ ସ୍ତେନ ଏବ ସଃ || ୧୨ || Sri Aurobindo's English Interpretation "Fostered by sacrifice the gods shall give you desired enjoyments; who enjoys their given gifts without giving to them, he is verily a thief." Odia Translation "ଯଜ୍ଞ ଦ୍ଵାରା ସନ୍ତୁଷ୍ଟ ହୋଇ ଦେବତାମାନେ ତୁମକୁ ତୁମର ଅଭିଳଷିତ ଭୋଗ୍ୟ ବସ୍ତୁ ପ୍ରଦାନ କରିବେ; ସେମାନଙ୍କ ଦ୍ଵାରା ପ୍ରଦତ୍ତ ସେହି ଉପହାରଗୁଡ଼ିକୁ ଯିଏ ସେମାନଙ୍କu (ଯଜ୍ଞ ସ୍ଵରୂପ) ଅର୍ପଣ ନକରି ନିଜେ ଭୋଗ କରେ, ସେ ପ୍ରକୃତରେ ଜଣେ ଚୋର।" French Translation (Traduction en Français) "Nourris par le sacrifice, les dieux vous donneront les jouissances désirées; celui qui jouit de leurs dons sans les leur offrir en retour, celui-là est en vérité un voleur." Bhagavad Gita: Chapter 3, Verse 13 (ତୃତୀୟ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः । भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ ३.१३ ॥ IAST transliteration yajñaśiṣṭāśinaḥ santō mucyantē sarvakilbiṣaiḥ | bhuñjatē tē tvaghaṁ pāpā yē pacantyātmakāraṇāt || 3.13 || Sanskrit Verse in Odia Script ୟଜ୍ଞଶିଷ୍ଟାଶିନଃ ସନ୍ତୋ ମୁଚ୍ୟନ୍ତେ ସର୍ବକିଲ୍ବିଷୈଃ | ଭୁଞ୍ଜତେ ତେ ତ୍ଵଘଂ ପାପା ୟେ ପଚନ୍ତ୍ୟାତ୍ମକାରଣାତ୍ || ୧୩ || Sri Aurobindo's English Interpretation "The good who eat what is left from the sacrifice, are released from all sin; but the evil who cook for their own sake, they eat sin." Odia Translation "ଯଜ୍ଞରୁ ଅବଶିଷ୍ଟ ଅନ୍ନ (ପ୍ରସାଦ) ଭୋଜନ କରୁଥିବା ସନ୍ଥ ବା ସଜ୍ଜନମାନେ ସମସ୍ତ ପାପରୁ ମୁକ୍ତ ହୋଇଥାନ୍ତି; କିନ୍ତୁ ଯେଉଁ ସ୍ଵାର୍ଥପର ପାପୀମାନେ କେବଳ ନିଜ ଶରୀର ପୋଷଣ ପାଇଁ ଅନ୍ନ ରନ୍ଧନ କରନ୍ତି, ସେମାନେ ପ୍ରକୃତରେ ପାପ ହିଁ ଭକ୍ଷଣ କରନ୍ତି।" French Translation (Traduction en Français) "Les hommes bons qui mangent les restes du sacrifice sont libérés de tout péché; mais les méchants qui cuisinent pour leur propre compte, ceux-là mangent le péché." Bhagavad Gita: Chapter 3, Verse 14 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः । यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ ३.१४ ॥ IAST transliteration annādbhavanti bhūtāni parjanyādannasambhavaḥ | yajñādbhavati parjanyō yajñaḥ karmasamudbhavaḥ || 3.14 || Sanskrit Verse in Odia Script ଅନ୍ନାଦ୍ଭବନ୍ତି ଭୂତାନି ପର୍ଜନ୍ୟାଦନ୍ନସମ୍ଭବଃ | ୟଜ୍ଞାଦ୍ଭବତି ପର୍ଜନ୍ୟୋ ୟଜ୍ଞଃ କର୍ମସମୁଦ୍ଭବଃ || ୧୪ || Sri Aurobindo's English Interpretation "From food creatures come into being, from rain is the birth of food, from sacrifice comes rain, and sacrifice has its birth in action." Odia Translation "ଅନ୍ନରୁ ସମସ୍ତ ପ୍ରାଣୀ ଜନ୍ମଲାଭ କରନ୍ତି (ଓ ବଞ୍ଚି ରହନ୍ତି), ବୃଷ୍ଟିରୁ ଅନ୍ନ ସୃଷ୍ଟି ହୁଏ, ଯଜ୍ଞରୁ ବୃଷ୍ଟି ସମ୍ଭବ ହୋଇଥାଏ ଏବଂ ଯଜ୍ଞ ନିୟତ କର୍ମରୁ ହିଁ ଜନ୍ମଲାଭ କରିଥାଏ।" French Translation (Traduction en Français) "De la nourriture naissent les créatures, de la pluie provient la nourriture, du sacrifice naît la pluie, et le sacrifice tire son origine de l'action." Bhagavad Gita: Chapter 3, Verse 15 (ତୃତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् । तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ ३.१५ ॥ IAST transliteration karma brahmōdbhavaṁ viddhi brahmākṣarasamudbhavam | tasmātsarvagataṁ brahma nityaṁ yajñē pratiṣṭhitam || 3.15 || Sanskrit Verse in Odia Script କର୍ମ ବ୍ରհ୍ମୋଦ୍ଭବଂ ବିଦ୍ଧି ବ୍ରହ୍ମାକ୍ଷରସମۇଦ୍ଭବମ୍ | ତସ୍ମାତ୍ସର୍ବଗତଂ ବ୍ରହ୍ମ ନିତ୍ୟଂ ୟଜ୍ଞେ ପ୍ରତିଷ୍ଠିତମ୍ || ୧୫ || Sri Aurobindo's English Interpretation "Know thou action to be born of Brahman (the Cosmic Parent), and Brahman born of the Imperishable. Therefore the all-pervading Brahman is ever established in the sacrifice." Odia Translation "କର୍ମ ସମୂହ ବ୍ରହ୍ମ (비ଶ୍ଵ ପ୍ରକୃତି) ଠାରୁ ଜାତ ବୋଲି ଜାଣ ଏବଂ ସେହି ବ୍ରହ୍ମ ଅକ୍ଷର (ପରମ ପୁରୁଷ) ଙ୍କ ଠାରୁ ଜାତ ହୋଇଛନ୍ତି। ଏଣୁ ସର୍ବବ୍ୟାପୀ ବ୍ରହ୍ମ ସର୍ବଦା ଯଜ୍ଞରେ ହିଁ ପ୍ରତିଷ୍ଠିତ ରହିଥାନ୍ତି।" French Translation (Traduction en Français) "Sache que l'action est née du Brahman (le Parent Cosmique), et que le Brahman est né de l'Impérissable. C'est pourquoi le Brahman universel est à jamais établi dans le sacrifice." Bhagavad Gita: Chapter 3, Verse 16 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः । अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ ३.१६ ॥ IAST transliteration ēvaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ | aghāyurindriyārāmō mōghaṁ pārtha sa jīvati || 3.16 || Sanskrit Verse in Odia Script ଏବଂ ପ୍ରବର୍ତିତଂ ଚକ୍ରଂ ନାନୁବର୍ତୟତୀହ ୟଃ | ଅଘାୟୁରିନ୍ଦ୍ରିୟାରାମୋ ମୋଘଂ ପାର୍ଥ ସ ଜୀବତି || ୧୬ || Sri Aurobindo's English Interpretation "He who follows not here the wheel thus set in motion, evil is his life, a slave to his senses, he, O Partha, lives in vain." Odia Translation "ଏହିପରି ଭାବରେ ସଂସାରରେ ପ୍ରବର୍ତ୍ତିତ ହୋଇଥିବା (ସୃଷ୍ଟିର) ଚକ୍ରକୁ ଯେଉଁ ମନୁଷ୍ୟ ଏଠାରେ ଅନୁସରଣ କରେ ନାହିଁ, ସେହି ପାପାଚାରୀ ଏବଂ ଇନ୍ଦ୍ରିୟ ସୁଖରେ ନିମଗ୍ନ ବ୍ୟକ୍ତି, ହେ ପାର୍ଥ! ବୃଥାରେ ହିଁ ଜୀବନ ଧାରଣ କରେ।" French Translation (Traduction en Français) "Celui qui ne suit pas ici-bas la roue ainsi mise en mouvement, mauvaise est sa vie; esclave de ses sens, il vit en vain, ô Partha." Bhagavad Gita: Chapter 3, Verse 17 (ତୃତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः । आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ ३.१७ ॥ IAST transliteration yastvātmaratirēva syādātmatr̥ptaśca mānavaḥ | ātmanyēva ca santuṣṭastasya kāryaṁ na vidyatē || 3.17 || Sanskrit Verse in Odia Script ୟସ୍ତ୍ଵାତ୍ମରତିରେବ ସ୍ୟାଦାତ୍ମତୃପ୍ତଶ୍ଚ ମାନବଃ | ଆତ୍ମନ୍ୟେව ଚ ସନ୍ତୁଷ୍ଟସ୍ତସ୍ୟ କାର୍ଯ୍ୟଂ ନ ବିଦ୍ୟତେ || ୧୭ || Sri Aurobindo's English Interpretation "But the man whose whole delight is in the Self, who is satisfied with the Self, and who is content only in the Self, for him there is no work that needs to be done." Odia Translation "କିନ୍ତୁ ଯେଉଁ ମନୁଷ୍ୟ କେବଳ ଆତ୍ମା (ସ୍ଵରୂପ) ଠାରେ ହିଁ ଆନନ୍ଦ ଲାଭ କରେ, ଯିଏ ଆତ୍ମ-ସନ୍ତୁଷ୍ଟ ଏବଂ ଯିଏ କେବଳ ଆତ୍ମା ଭିତରେ ହିଁ ପୂର୍ଣ୍ଣ ପ୍ରସନ୍ନ ରହେ, ତା’ ପାଇଁ କୌଣସି କର୍ତ୍ତବ୍ୟ କର୍ମ ବାକି ରହେ ନାହିଁ।" French Translation (Traduction en Français) "Mais l'homme dont tout le délice est dans le Soi, qui est satisfait du Soi et qui est content du Soi seul, pour lui il n'y a aucune action qui doive être accomplie." Bhagavad Gita: Chapter 3, Verse 18 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन । न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३.१८ ॥ IAST transliteration naiva tasya kr̥tēnārthō nākr̥tēnēha kaścana | na cāsya sarvabhūtēṣu kaścidarthavyapāśrayaḥ || 3.18 || Sanskrit Verse in Odia Script ନୈବ ତସ୍ୟ କୃତେନାର୍ଥୋ ନାକୃତେନେହ କଶ୍ଚନ | ନ ଚାସ୍ୟ ସର୍ବଭୂତେଷୁ କଶ୍ଚିଦର୍ଥବ୍ୟପାଶ୍ରୟଃ || ୧୮ || Sri Aurobindo's English Interpretation "For him there is here no interest whatever in what is done nor any interest in what is not done, nor is there in any of all these beings any need of his for which he should seek their support." Odia Translation "ଏହି ସଂସାରରେ ସେହି ମହାପୁରୁଷଙ୍କର କୌଣସି କର୍ମ କରିବା ଦ୍ଵାରା କୌଣସି ପ୍ରୟୋଜନ ନଥାଏ କିମ୍ବା କର୍ମ ନ କରିବା ଦ୍ଵାରା ମଧ୍ୟ କୌଣସି ହାନି ନଥାଏ; ଏବଂ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ କୌଣସି ବି ବସ୍ତୁ ବା ସ୍ଵାର୍ଥ ପାଇଁ କାହାରି ଉପରେ ନିର୍ଭର କରିବାର ଆବଶ୍ୟକତା ତାଙ୍କର ନଥାଏ।" French Translation (Traduction en Français) "Pour lui, il n'y a ici-bas aucun intérêt quel qu'il soit dans ce qui est fait, ni aucun intérêt dans ce qui n'est pas fait; et parmi tous ces êtres, il n'a aucun besoin pour lequel il devrait chercher leur appui." Bhagavad Gita: Chapter 3, Verse 19 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script तस्मादसक्तः सततम् कार्यं कर्म समाचर । असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ ३.१९ ॥ IAST transliteration tasmādasaktaḥ satataṁ kāryaṁ karma samācara | asaktō hyācarankarma paramāpnōti pūruṣaḥ || 3.19 || Sanskrit Verse in Odia Script ତସ୍ମାଦସକ୍ତଃ ସତତଂ କାର୍ଯ୍ୟ କର୍ମ ସମାଚର | ଅସକ୍ତୋ ହ୍ୟାଚରନ୍ କର୍ମ ପରମାପ୍ନୋତି ପୂରୁଷଃ || ୧୯ || Sri Aurobindo's English Interpretation "Therefore without attachment perform ever the work that is to be done; for by doing work without attachment man attains to the Highest." Odia Translation "ଏଥିପାଇଁ ତୁମେ ଆସକ୍ତିରୁ ମୁକ୍ତ ହୋଇ ନିରନ୍ତର କର୍ତ୍ତବ୍ୟ କର୍ମ ସମ୍ପାଦନ କର; କାରଣ ଆସକ୍ତିରହିତ ହୋଇ କର୍ମ କରିବା ଦ୍ଵାରା ମନୁଷ୍ୟ ପରମପଦ (ଶ୍ରେଷ୍ଠ ଗତି) ପ୍ରାପ୍ତ ହୋଇଥାଏ।" French Translation (Traduction en Français) "C'est pourquoi, sans attachement, accomplis toujours l'action qui doit être faite; car en accomplissant l'action sans attachement, l'homme atteint le Suprême." Bhagavad Gita: Chapter 3, Verse 20 (ତୃତୀୟ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script कर्मणैव हि संसिद्धिमास्थिता जनकादयः । लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ ३.२० ॥ IAST transliteration karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ | lokasaṅgraham evāpi sampaśyan kartum arhasi || 3.20 || Sanskrit Verse in Odia Script କର୍ମଣୈବ ହି ସଂସିଦ୍ଧିମାସ୍ଥିତା ଜନକାଦୟଃ | ଲୋକସଂଗ୍ରହମେବାପି ସମ୍ପଶ୍ୟନ୍କର୍ତ୍ତୁମର୍ହସି || ୨୦ || Sri Aurobindo's English Interpretation "It was by objectionable action alone that Janaka and others attained to perfection. Moreover, even with a view to the maintenance of the world order, thou shouldst perform action." Odia Translation "କେବଳ କର୍ମ ଦ୍ଵାରା ହିଁ ରାଜର୍ଷି ଜନକ ଓ ଅନ୍ୟାନ୍ୟ ମହାପୁରୁଷମାନେ ପରମ ସିଦ୍ଧି ଲାଭ କରିଥିଲେ। ଏହା ବ୍ୟତୀତ, କେବଳ ଲୋକସଂଗ୍ରହ (ସଂସାରର କଲ୍ୟାଣ ଓ ସୁରକ୍ଷା) କୁ ଦୃଷ୍ଟିରେ ରଖି ମଧ୍ୟ ତୁମେ କର୍ମ କରିବା ଉଚିତ।" French Translation (Traduction en Français) "C'est par la seule action que Janaka et d'autres atteignirent la perfection. De plus, ne serait-ce qu'en vue du maintien de l'ordre du monde, tu devrais accomplir l'action." Bhagavad Gita: Chapter 3, Verse 21 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ ३.२१ ॥ IAST transliteration yadyadācarati śrēṣṭhastattadēvētarō janaḥ | sa yatpramāṇaṁ kurutē lōkastadanuvartatē || 3.21 || Sanskrit Verse in Odia Script ୟଦ୍ୟଦāଚରତି ଶ୍ରେଷ୍ଠସ୍ତତ୍ତଦେବେତରୋ ଜନଃ | ସ ୟତ୍ପ୍ରମାଣଂ କୁରୁତେ ଲୋକସ୍ତଦନୁବର୍ତତେ || ୨୧ || Sri Aurobindo's English Interpretation "Whatsoever the chiefest of men doth, that even other people do; whatever standard he setteth up, the world follows after it." Odia Translation "\ଶ୍ରେଷ୍ଠ ବ୍ୟକ୍ତି ଯେଉଁ ଯେଉଁ ଆଚରଣ କରନ୍ତି, ଅନ୍ୟ ସାଧାରଣ ଲୋକମାନେ ମଧ୍ୟ ସେହିପରି ଆଚରଣ କରନ୍ତି; ସେ ଯେଉଁ ଆଦର୍ଶ (ପ୍ରମାଣ) ସ୍ଥାପନ କରନ୍ତି, ସମଗ୍ର ସଂସାର ତାହାର ହିଁ ଅନୁସରଣ କରିଥାଏ।" French Translation (Traduction en Français) "Quoi que fasse le plus éminent des hommes, les autres hommes le font aussi; quel que soit l'exemple ou la norme qu'il établit, le monde entier le suit." Bhagavad Gita: Chapter 3, Verse 22 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३.२२ ॥ IAST transliteration na mē pārthāsti kartavyaṁ triṣu lōkēṣu kiñcana | nānavāptamavāptavyaṁ varta ēva ca karmaṇi || 3.22 || Sanskrit Verse in Odia Script ନ ମେ ପାର୍ଥାସ୍ତି କର୍ତ୍ତବ୍ୟଂ ତ୍ରିଷୁ ଲୋକେଷୁ କିଞ୍ଚନ | ନାନ୍ଵାପ୍ତମବାପ୍ତବ୍ୟଂ ବର୍ତ ଏବ ଚ କର୍ମଣି || ୨୨ || Sri Aurobindo's English Interpretation "I have no duty whatsoever to perform in the three worlds, O Partha, nor is there anything unobtained which I have yet to obtain; yet I remain engaged in action." Odia Translation "ହେ ପାର୍ଥ! ଏହି ତିନି ଭୁବନରେ ମୋର କୌଣସି କର୍ତ୍ତବ୍ୟ କର୍ମ ନାହିଁ, କିମ୍ବା ଏପରି କୌଣସି ଅପ୍ରାପ୍ତ ବସ୍ତୁ ନାହିଁ ଯାହାକୁ ମତେ ପ୍ରାପ୍ତ କରିବାକୁ ହେବ; ତଥାପି ମୁଁ ନିରନ୍ତର କର୍ମରେ ହିଁ ନିଯୁକ୍ତ ରହିଥାଏ।" French Translation (Traduction en Français) "Je n'ai aucun devoir à accomplir dans les trois mondes, ô Partha, et il n'est rien de non-obtenu que j'aie encore à obtenir; pourtant, je reste engagé dans l'action." Bhagavad Gita: Chapter 3, Verse 23 (ତୃତୀୟ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଲୋକ) Devanagari script यदि ह्यहं न वर्तेय जातु कर्मण्यतन्द्रितः । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३.२३ ॥ IAST transliteration yadi hyahaṁ na vartēya jātu karmaṇyatandritaḥ | mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ || 3.23 || Sanskrit Verse in Odia Script ୟଦି ହ୍ୟହଂ ନ ବର୍ତେୟଂ ଜାତୁ କର୍ମଣ୍ୟତନ୍ଦ୍ରିତଃ | ମମ ବର୍ତ୍ମାନୁବର୍ତନ୍ତେ ମନୁଷ୍ୟାଃ ପାର୍ଥ ସର୍ବଶଃ || ୨୩ || Sri Aurobindo's English Interpretation "For if I should not remain awake and unwearied in action, O Partha, men would follow after My path in every way." Odia Translation "କାରଣ ହେ ପାର୍ଥ! ଯଦି ମୁଁ ସର୍ବଦା ସତର୍କ ଏବଂ କ୍ଳାନ୍ତିହୀନ ହୋଇ ନିରନ୍ତର କର୍ମରେ ପ୍ରବୃତ୍ତ ନ ରହେ, ତେବେ ସମସ୍ତ ମନୁଷ୍ୟ ସବୁ ପ୍ରକାରେ ମୋର ହିଁ ମାର୍ଗ ଅନୁସରଣ କରିବେ (ଓ କର୍ମହୀନ ହୋଇଯିବେ)।" French Translation (Traduction en Français) "Car si Je ne restais pas éveillé et infatigable dans l'action, ô Partha, les hommes suivraient Mon chemin en tous points." Bhagavad Gita: Chapter 3, Verse 24 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଲୋକ) Devanagari script उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् । सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ ३.२४ ॥ IAST transliteration utsīdēyurimē lōkā na kuryāṁ karma cēdaham | saṅkarasya ca kartā syāmupahanyāmimāḥ prajāḥ || 3.24 || Sanskrit Verse in Odia Script ଉତ୍ସୀଦେୟୁରିମେ ଲୋକା ନ କୁର୍ଯ୍ୟାଂ କର୍ମ ଚେଦହମ୍ | ସଙ୍କରସ୍ୟ ଚ କର୍ତ୍ତା ସ୍ୟାମୁପହନ୍ୟାମିମାଃ ପ୍ରଜାଃ || ୨୪ || Sri Aurobindo's English Interpretation "These worlds would sink into utter ruin if I should not perform action; and I should be the creator of confusion and destruction of these peoples." Odia Translation "ଯଦି ମୁଁ କର୍ମ ସମ୍ପାଦନ ନ କରେ, ତେବେ ଏହି ସମଗ୍ର ସଂସାର ଧ୍ଵଂସ ପାଇଯିବ; ଏବଂ ମୁଁ ସଂକରତା (ବ୍ୟବସ୍ଥାର ବିଶୃଙ୍ଖଳା) ର କାରଣ ହେବି ଓ ଏହି ସମସ୍ତ ପ୍ରଜାଙ୍କୁ ବିନାଶ କରିବାର ଦୋଷୀ ହେବି।" French Translation (Traduction en Français) "Ces mondes sombreraient dans une ruine totale si Je n'accomplissais pas l'action; et Je serais le créateur de la confusion et de la destruction de ces peuples." Bhagavad Gita: Chapter 3, Verse 25 (ତୃତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଲୋକ) Devanagari script सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत । कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ ३.२५ ॥ IAST transliteration saktāḥ karmaṇyavidvāṁsō yathā kurvanti bhārata | kuryādvidvāṁstathāsaktaścikīrṣurlōkasaṅgraham || 3.25 || Sanskrit Verse in Odia Script ସକ୍ତାଃ କର୍ମଣ୍ୟବିଦ୍ଵାଂସୋ ୟଥା କୁର୍ବନ୍ତି ଭାରତ | କୁର୍ଯ୍ୟାଦ୍ଵିଦ୍ଵାଂସ୍ତଥାସକ୍ତଶ୍ଚିକୀର୍ଷୁର୍ଲୋକସଂଗ୍ରହମ୍ || ୨୫ || Sri Aurobindo's English Interpretation "As the ignorant act with attachment to their work, O Bharata, so should the wise act without attachment, desiring to maintain the order of the world." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ଅଜ୍ଞାନୀମାନେ କର୍ମ ପ୍ରତି ଆସକ୍ତ ହୋଇ ଯେପରି କାର୍ଯ୍ୟ କରନ୍ତି, ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ଆସକ୍ତିରହିତ ହୋଇ କେବଳ ସଂସାରର କଲ୍ୟାଣ ଓ ସୁରକ୍ଷା (ଲୋକସଂଗ୍ରହ) କାମନା କରି ସେହିପରି କାର୍ଯ୍ୟ କରିବା ଉଚିତ।" French Translation (Traduction en Français) "De même que les ignorants agissent avec attachement à leur action, ô Bharata, de même le sage doit agir sans attachement, avec le désir de maintenir l'ordre du monde." Bhagavad Gita: Chapter 3, Verse 26 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଲୋକ) Devanagari script न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् । जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ ३.२६ ॥ IAST transliteration na buddhibhēdaṁ janayēdajñānāṁ karmasaṅginām | jōṣayētsarvakarmāṇi vidvānyuktaḥ samācaran || 3.26 || Sanskrit Verse in Odia Script ନ ବୁଦ୍ଧିଭେଦଂ ଜନୟେଦଜ୍ଞାନାଂ କର୍ମସଙ୍ଗିନାମ୍ | ଜୋଷୟେତ୍ସର୍ବକର୍ମାଣି ବିଦ୍ଵାନ୍ୟୁକ୍ତଃ ସମାଚରନ୍ || ୨୬ || Sri Aurobindo's English Interpretation "Let not the wise man create a division of understanding in the ignorant who are attached to their works; but rather, himself integrated and acting, let him make all their actions glad and attractive to them." Odia Translation "କର୍ମରେ ଆସକ୍ତ ଥିବା ଅଜ୍ଞାନୀ ବ୍ୟକ୍ତିମାନଙ୍କର ବୁଦ୍ଧିରେ ଜ୍ଞାନୀ ବ୍ୟକ୍ତି କୌଣସି ଭ୍ରମ ବା ଦ୍ଵିଧา ଉତ୍ପନ୍ନ କରିବା ଉଚିତ ନୁହେଁ; ବରଂ ସେ ନିଜେ ଯୋଗଯୁକ୍ତ ଓ ସଂଯମିତ ହୋଇ ସମସ୍ତ କର୍ମକୁ ସୁଚାରୁ ରୂପେ ସମ୍ପାଦନ ପୂର୍ବକ ସେମାନଙ୍କୁ ସମସ୍ତ କର୍ମରେ ଆନନ୍ଦର ସହିତ ପ୍ରବୃତ୍ତ କରାଇବା ଉଚିତ।" French Translation (Traduction en Français) "Que le sage ne crée pas de division de l'entendement chez les ignorants qui sont attachés à leurs actions; mais plutôt, lui-même intégré et agissant, qu'il rende toutes leurs actions joyeuses et attrayantes pour eux." Bhagavad Gita: Chapter 3, Verse 27 (ତୃତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଲୋକ) Devanagari script प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः । अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ ३.२७ ॥ IAST transliteration prakr̥tēḥ kriyamāṇāni guṇaiḥ karmāņi sarvaśaḥ | ahaṅkāravimūḍhātmā kartāhamiti manyatē || 3.27 || Sanskrit Verse in Odia Script ପ୍ରକୃତେଃ କ୍ରିୟମାଣାନି ଗୁଣୈଃ କର୍ମାଣି ସର୍ବଶଃ | ଅହଙ୍କାରବିମୂଢାତ୍ମା କର୍ତ୍ତାହମିତି ମନ୍ୟତେ || ୨୭ || Sri Aurobindo's English Interpretation "All actions are universally done by the modes of Nature, but he whose soul is bewildered by egoism thinks, 'I am the doer.'" Odia Translation "ସମସ୍ତ କର୍ମ ସର୍ବତୋଭାବେ ପ୍ରକୃତିର ଗୁଣଗୁଡ଼ିକ (ସତ୍ତ୍ଵ, ରଜଃ, ତମଃ) ଦ୍ଵାରା ହିଁ ସମ୍ପାଦିତ ହୋଇଥାଏ; କିନ୍ତୁ ଅହଙ୍କାର ଦ୍ଵାରା ଭ୍ରମିତ ହୋଇଥିବା ଅନ୍ତଃକରଣର ବ୍ୟକ୍ତି ନିଜକୁ 'ମୁଁ ହିଁ କର୍ତ୍ତା' ବୋଲି ମନେ କରିଥାଏ।" French Translation (Traduction en Français) "Toutes les actions sont universellement accomplies par les modes de la Nature, mais celui dont l'âme est égarée par l'égoïsme pense: 'C'est moi qui agis.'" Bhagavad Gita: Chapter 3, Verse 28 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଲୋକ) Devanagari script तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः । गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ ३.२८ ॥ IAST transliteration tattvavittu mahābāhō guṇakarmavibhāgayōḥ | guṇā guṇēṣu vartanta iti matvā na sajjatē || 3.28 || Sanskrit Verse in Odia Script ତତ୍ତ୍ଵବିତ୍ତୁ ମହାବାହୋ ଗୁଣକର୍ମବିଭାଗୟୋଃ | ଗୁଣା ଗୁଣେଷୁ ବର୍ତନ୍ତ ଇତି ମତ୍ଵା ନ ସଜ୍ଜତେ || ୨୮ || Sri Aurobindo's English Interpretation "But he who knows the true principles of the divisions of the modes of Nature and of works, O mighty-armed, knowing that it is the modes which are acting upon the modes, is not attached." Odia Translation "କିନ୍ତୁ ହେ ମହାବାହୋ (ଅର୍ଜୁନ)! ଗୁଣ ଓ କର୍ମର ବିଭାଗର ପ୍ରକୃତ ତତ୍ତ୍ଵକୁ ଜାଣିଥିବା ଜ୍ଞାନୀ ବ୍ୟକ୍ତି, 'ଗୁଣଗୁଡ଼ିକ ହିଁ ଗୁଣଗୁଡ଼ିକ ମଧ୍ୟରେ (ଅର୍ଥାତ୍ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ନିଜ ନିଜର ବିଷୟଗୁଡ଼ିକରେ) ବର୍ତ୍ତିତ ହେଉଛନ୍ତି'—ଏହା ବուଝି କର୍ମରେ ଆସକ୍ତ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Mais celui qui connaît les vrais principes des divisions des modes de la Nature et des actions, ô aux bras puissants, sachant que ce sont les modes qui agissent sur les modes, ne s'y attache pas." Bhagavad Gita: Chapter 3, Verse 29 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଲୋକ) Devanagari script प्रकृतेर्गुणसंमूढाः सज्जन्ते गुणकर्मसु । तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ ३.२९ ॥ IAST transliteration prakr̥tērguṇasaṁmūḍhāḥ sajjantē guṇakarmasu | tānakr̥tsnavidō mandānkr̥tsnavinna vicālayēt || 3.29 || Sanskrit Verse in Odia Script ପ୍ରକୃତେର୍ଗୁଣସମ୍ମୂଢାଃ ସଜ୍ଜନ୍ତେ ଗୁଣକର୍ମସୁ | ତାନକୃତ୍ସ୍ନବିଦୋ ମନ୍ଦାନ୍କୃତ୍ସ୍ନବିନ୍ନ ବିଚାଲୟେତ୍ || ୨ || Sri Aurobindo's English Interpretation "Those who are bewildered by the modes of Nature become attached to the modes and their works; let not the man of whole knowledge disturb those of imperfect knowledge and dull understanding." Odia Translation "ପ୍ରକୃତିର ଗୁଣଗୁଡ଼ିକ ଦ୍ଵାରା ମୋହାଚ୍ଛନ୍ନ ହୋଇଥିବା (ଅଜ୍ଞାନୀ) ବ୍ୟକ୍ତିମାନେ ସେହି ଗୁଣ ଏବଂ କର୍ମଗୁଡ଼ିକ ପ୍ରତି ଆସକ୍ତ ରହନ୍ତି; ସେହି ଅଳ୍ପଜ୍ଞ ଓ ମନ୍ଦବୁଦ୍ଧି ବ୍ୟକ୍ତିମାନଙ୍କୁ ପୂର୍ଣ୍ଣଜ୍ଞାନୀ ପୁରୁଷ ଭ୍ରମିତ ବା ବିଚଳିତ କରିବା ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Ceux qui sont égarés par les modes de la Nature s'attachent aux modes et à leurs œuvres; que l'homme de la connaissance totale ne trouble pas ceux dont la connaissance est imparfaite et l'entendement borné." Bhagavad Gita: Chapter 3, Verse 30 (ତୃତୀୟ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଲୋକ) Devanagari script मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा । निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३.३० ॥ IAST transliteration mayi sarvāṇi karmāņi saṁnyasyādhyātmacētasā | nirāśīrnirmamō bhūtvā yudhyasva vigatajvaraḥ || 3.30 || Sanskrit Verse in Odia Script ମୟି ସର୍ବାଣି କର୍ମାଣି ସନ୍ନ୍ୟସ୍ୟାଧ୍ୟାତ୍ମଚେତସା | ନିରାଶୀର୍ନିର୍ମମୋ ଭୂତ୍ଵା ୟୁଧ୍ୟସ୍ଵ ବିଗତଜଵରଃ || ୩୦ || Sri Aurobindo's English Interpretation "Giving up all thy works to Me with thy consciousness fixed on the Self, free from desire and egoism, fight, delivered from thy soul’s fever." Odia Translation "ନିଜର ଅଧ୍ୟାତ୍ମ-ଚେତନା ଦ୍ଵାରା ସମସ୍ତ କର୍ମକୁ ମୋଠାରେ ସମର୍ପଣ କରି, କାମନା ଓ ମମତା ରହିତ ହୋଇ ଏବଂ ମାନସିକ ସନ୍ତାପ (ବ୍ୟାକୁଳତା) ରୁ ମୁକ୍ତ ହୋଇ ତୁମେ ଯୁଦ୍ଧ କର।" French Translation (Traduction en Français) "Abandonnant toutes tes œuvres à Moi, la conscience fixée sur le Soi, libre de désir et d'égoïsme, combats, délivré de la fièvre de ton âme." Bhagavad Gita: Chapter 3, Verse 31 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଲୋକ) Devanagari script ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः । श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३.३१ ॥ IAST transliteration yē mē matamidaṁ nityamanutiṣṭhanti mānavāḥ | śraddhāvantō:'nasūyantō mucyantē tē:'pi karmabhiḥ || 3.31 || Sanskrit Verse in Odia Script ୟେ ମେ ମତମିଦଂ ନିତ୍ୟମନυତିଷ୍ଠନ୍ତି ମାନବାଃ | ଶ୍ରଦ୍ଧାବନ୍ତୋଽନସୂୟନ୍ତୋ ମୁଚ୍ୟନ୍ତେ ତେଽପି କର୍ମଭିଃ || ୩୧ || Sri Aurobindo's English Interpretation "Those men who constantly follow this teaching of Mine, full of faith and free from cavil (malice), they too are released from the bondage of actions." Odia Translation "ଯେଉଁ ମନୁଷ୍ୟମାନେ ଦୋଷଦର୍ଶନ ନକରି (ଅସୂୟାରହିତ ହୋଇ) ଏବଂ ପୂର୍ଣ୍ଣ ଶ୍ରଦ୍ଧାର ସହିତ ମୋର ଏହି ମତ ବା ଶିକ୍ଷାକୁ ନିରନ୍ତର ଅନୁସରଣ କରନ୍ତି, ସେମାନେ ମଧ୍ୟ ସମସ୍ତ କର୍ମବନ୍ଧନରୁ ମୁକ୍ତ ହୋଇଥାନ୍ତି।" French Translation (Traduction en Français) "Les hommes qui suivent constamment cet enseignement qui est Mien, pleins de foi et libres de dénigrement, ceux-là aussi sont libérés du lien des actions." Bhagavad Gita: Chapter 3, Verse 32 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଲୋକ) Devanagari script ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् । सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३.३२ ॥ IAST transliteration yē tvētadabhyasūyantō nānutiṣṭhanti mē matam | sarvajñānavimūḍhāṁstānviddhi naṣṭānacētasaḥ || 3.32 || Sanskrit Verse in Odia Script ୟେ ତ୍ଵେତଦଭ୍ୟସୂୟନ୍ତୋ ନାନୁତିଷ୍ଠନ୍ତି ମେ ମତମ୍ | ସର୍ବଜ୍ଞାନବିମୂଢାଂସ୍ତାନ୍ବିଦ୍ଧି ନଷ୍ଟାନଚେତସଃ || ୩୨ || Sri Aurobindo's English Interpretation "But those who carp at My teaching and do not follow it, know them to be blind to all knowledge, lost minds devoid of consciousness." Odia Translation "କିନ୍ତୁ ଯେଉଁମାନେ ମୋର ଏହି ମତ ବା ଶିକ୍ଷା ପ୍ରତି ଦୋଷାରୋପ କରି ଏହାକୁ ଅନୁସରଣ କରନ୍ତି ନାହିଁ, ସେହି ବିବେକହୀନ ବ୍ୟକ୍ତିମାନଙ୍କୁ ସମସ୍ତ ଜ୍ଞାନରୁ ବଞ୍ଚିତ, ମୂଢ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ନଷ୍ଟ ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Mais ceux qui critiquent Mon enseignement et ne le suivent pas, sache qu'ils sont aveugles à toute connaissance, des esprits perdus et dépourvus de conscience." Bhagavad Gita: Chapter 3, Verse 33 (ତୃତୀୟ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଲୋକ) Devanagari script सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि । प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३.३३ ॥ IAST transliteration sadr̥śaṁ cēṣṭatē svasyāḥ prakr̥tērjñānavānapi | prakr̥tiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati || 3.33 || Sanskrit Verse in Odia Script ସଦୃଶଂ ଚେଷ୍ଟତେ ସ୍ଵସ୍ୟାଃ ପ୍ରକୃତେର୍ଜ୍ଞାନବାନପି | ପ୍ରକୃତିଂ ୟାନ୍ତି ଭୂତାନି ନିଗ୍ରହଃ କିଂ କରିଷ୍ୟତି || ୩୩ || Sri Aurobindo's English Interpretation "Even the man of knowledge acts according to his own nature; all creatures follow after their nature; what can coercion or violent restraint avail?" Odia Translation "ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ମଧ୍ୟ ନିଜ ପ୍ରକୃତି (ସ୍ଵଭାବ) ର ଅନୁରୂପ ହିଁ କାର୍ଯ୍ୟ କରେ; ସମସ୍ତ ପ୍ରାଣୀ ନିଜ ନିଜର ପ୍ରକୃତିକୁ ହିଁ ଅନୁସରଣ କରନ୍ତି; ଏପରି ସ୍ଥିତିରେ ବାହ୍ୟ ଜବରଦସ୍ତ ବା ନିଗ୍ରହ (ଦମନ) କଣ କରିପାରିବ?" French Translation (Traduction en Français) "Même l'homme de connaissance agit selon sa propre nature; toutes les créatures suivent leur nature; à quoi peut servir la coercition ou la contrainte violente ?" Bhagavad Gita: Chapter 3, Verse 34 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଲୋକ) Devanagari script इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३.३४ ॥ IAST transliteration indriyasyēndriyasyārthē rāgadvēṣau vyavasthitau | tayōrna vaśamāgacchēttau hyasya paripanthinau || 3.34 || Sanskrit Verse in Odia Script ଇନ୍ଦ୍ରିୟସ୍ୟେନ୍ଦ୍ରିୟସ୍ୟାର୍ଥେ ରାଗଦ୍ଵେଷୌ ବ୍ୟବସ୍ଥିତୌ | ତୟୋର୍ନ ବଶମାଗଚ୍ଛେତ୍ତୌ ହ୍ୟସ୍ୟ ପରିପନ୍ଥିନୌ || ୩୪ || Sri Aurobindo's English Interpretation "In the object of every sense, liking and disliking (attraction and repulsion) are lodged; one should not come under their control, for they are the stumbling-blocks (adversaries) in one's path." Odia Translation "ପ୍ରତ୍ୟେକ ଇନ୍ଦ୍ରିୟର ନିଜ ନିଜ ବିଷୟ ପ୍ରତି ଅନୁରାଗ (ଆସକ୍ତି) ଏବଂ ଦ୍ଵେଷ (ବିକର୍ଷଣ) ନିହିତ ରହିଥାଏ; ମନୁଷ୍ୟ ଏହି ଦୁହିଁଙ୍କର ବଶୀଭୂତ ହେବା ଉଚିତ ନୁହେଁ, କାରଣ ଏମାନେ ହିଁ ସେହି ମାର୍ଗର ସବୁଠାରୁ ବଡ଼ ପ୍ରତିବନ୍ଧକ ବା ଶତ୍ରୁ।" French Translation (Traduction en Français) "Dans l'objet de chaque sens se trouvent logés l'attraction et la répulsion; on ne doit pas tomber sous leur dépendance, car ils sont les adversaires sur le chemin." Bhagavad Gita: Chapter 3, Verse 35 (ତୃତୀୟ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३.३५ ॥ IAST transliteration śreyān svadharmō viguṇaḥ paradharmāt svanuṣṭhitāt | svadharmē nidhanaṃ śreyas paradharmō bhayāvahaḥ || 3.35 || Sanskrit Verse in Odia Script ଶ୍ରେୟାନ୍ ସ୍ଵଧර්ମୋ ବିଗୁଣଃ ପରଧର୍ମାତ୍ ସ୍ଵନୁଷ୍ଠିତାତ୍ | ସ୍ଵଧର୍ମେ ନିଧନଂ ଶ୍ରେୟଃ ପରଧର୍ମୋ ଭୟାବହଃ || ୩୫ || Sri Aurobindo's English Interpretation "Better is one’s own law of works, though in itself faulty, than an alien law well-performed; death in one’s own law of nature is better, alien law of works is fraught with peril." Odia Translation "ଉତ୍ତମ ରୂପେ ଅନୁଷ୍ଠିତ ହୋଇଥିବା ପରଧର୍ମ (ଅନ୍ୟର ସ୍ଵଭାବଜାତ କର୍ମ) ଅପେକ୍ଷା ଗୁଣହୀନ କିମ୍ବା ଦୋଷଯୁକ୍ତ ମନେହେଉଥିବା ସ୍ଵଧର୍ମ (ନିଜର ପ୍ରକୃତିଗତ କର୍ମ) ଶ୍ରେଷ୍ଠ; ସ୍ଵଧର୍ମରେ ମୃତ୍ୟୁ ବରଣ କରିବା ମଧ୍ୟ ମଙ୍ଗଳକର, କିନ୍ତୁ ଭୟାବହ ପରଧର୍ମ ବିପଦଜନକ।" French Translation (Traduction en Français) "Mieux vaut sa propre loi d'action, bien qu'imparfaite en soi, qu'une loi étrangère bien accomplie; la mort dans sa propre loi de nature est préférable, car la loi d'action d'autrui est pleine de péril." Bhagavad Gita: Chapter 3, Verse 36 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३.३६ ॥ IAST transliteration arjuna uvāca — atha kēna prayuktō 'yaṃ pāpaṃ carati pūruṣaḥ | anicchann api vārṣṇēya balād iva niyōjitaḥ || 3.36 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ଅଥ କେନ ପ୍ରଯୁକ୍ତୋଽୟଂ ପାପଂ ଚରତି ପୂରୁଷଃ | ଅନିଚ୍ଛନ୍ନପି ବାର୍ଷ୍ଣେୟ ବଲାଦିବ ନିୟୋଜିତଃ || ୩୬ || Sri Aurobindo's English Interpretation "Arjuna said: But by what is a man driven to commit sin, O Varshneya, even against his own will, as if compelled by force?" Odia Translation ଅର୍ଜୁନ କହିଲେ: "ஹେ ବାର୍ଷ୍ଣେୟ (ଶ୍ରୀକୃଷ୍ଣ)! ତେବେ ମନୁଷ୍ୟ ନିଜର ଇଚ୍ଛା ନଥାଇ ମଧ୍ୟ କାହା ଦ୍ଵାରା ପ୍ରେରିତ ହୋଇ ପାପ ଆଚରଣ କରେ? ମନେହୁଏ ସତେ ଯେପରି କେହି ଜଣେ ତାକୁ ବଳପୂର୍ବକ ସେହି କାର୍ଯ୍ୟରେ ନିଯୁକ୍ତ କରୁଛି।" French Translation (Traduction en Français) "Arjuna dit: Mais par quoi l'homme est-il poussé à commettre le péché, ô Varshneya, même contre sa propre volonté, comme s'il y était contraint par la force ?" Bhagavad Gita: Chapter 3, Verse 37 (ତୃତୀୟ ଅଧ୍ୟାୟ, ସପ୍ତତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३.३७ ॥ IAST transliteration śrībhagavānuvāca — kāma ēṣa krōdha ēṣa rajōguṇasamudbhavaḥ | mahāśanō mahāpāpmā viddhy ēnam iha vairiṇam || 3.37 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | କାମ ଏଷ କ୍ରୋଧ ଏଷ ରଜୋଗୁଣସମୁଦ୍ଭବଃ | ମହାଶନୋ ମହାପାପ୍ମା ବିଦ୍ଧ୍ୟେନମିହ ବୈରିଣମ୍ || ୩୭ || Sri Aurobindo's English Interpretation "The Blessed Lord said: This is desire, this is wrath, born of the mode of passion (rajas); a mighty devourer, a great source of sin, know this to be the enemy here in the world." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ଏହା ହେଉଛି କାମ (ବାସନା) ଏବଂ ଏହା ହେଉଛି କ୍ରୋଧ, ଯାହା ରଜୋଗୁଣରୁ ଉତ୍ପନ୍ନ ହୋଇଥାଏ; ଏହା ମହା-ଗ୍ରାସୀ (କେବେ ସନ୍ତୁଷ୍ଟ ନ ହେଉଥିବା) ଓ ମହା-ପାପୀ, ଏହାକୁ ହିଁ ତୁମେ ଏହି ସଂସାରରେ ତୁମର ପ୍ରଧାନ ଶତ୍ରୁ ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: C'est le désir, c'est la colère, nés du mode de la passion (rajas); un puissant dévoreur, une grande source de péché, sache que celui-ci est l'ennemi ici-bas." Bhagavad Gita: Chapter 3, Verse 38 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଅଷ୍ଟାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३.३८ ॥ IAST transliteration dhūmēnāvriyatē vahnir yathā 'darśō malēna ca | yathōlbēnāvr̥tō garbhas tathā tēnēdam āvr̥tam || 3.38 || Sanskrit Verse in Odia Script ଧୂମେନାବ୍ରିୟତେ ବହ୍ନିର୍ୟଥାଦର୍ଶୋ ମଲେନ ଚ | ୟଥୋଲ୍ବେନାବୃତୋ ଗର୍ଭସ୍ତଥା ତେନେଦମାବୃତମ୍ || ୩८ || Sri Aurobindo's English Interpretation "As a fire is enveloped by smoke, as a mirror by dust, and as an embryo is covered by the amnion, so is this (knowledge) enveloped by that (desire)." Odia Translation "ଯେପରି ଧୂଆଁ ଦ୍ଵାରା ଅଗ୍ନି ଆବୃତ ହୋଇ ରହେ, ମଳ (ଧୂଳି) ଦ୍ଵାରା ଦର୍ପଣ ଆଚ୍ଛାଦିତ ହୁଏ ଏବଂ ଗର୍ଭାଶୟ ଦ୍ଵାରା ଭ୍ରୂଣ ଆବୃତ ହୋଇ ରହେ, ସେହିପରି ସେହି କାମ ବା ବାସନା ଦ୍ଵାରା ଏହି ଜ୍ଞାନ ଆବୃତ ହୋଇ ରହିଥାଏ।" French Translation (Traduction en Français) "Comme un feu est enveloppé par la fumée, comme un miroir par la poussière, et comme un embryon est couvert par le placenta, ainsi ceci (la connaissance) est enveloppé par cela (le désir)." Bhagavad Gita: Chapter 3, Verse 39 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଲୋକ) Devanagari script आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा । कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३.३९ ॥ IAST transliteration āvr̥taṃ jñānam ētēna jñāninō nityavairiṇā | kāmarūpēṇa kauntēya duṣpūrēṇānalēna ca || 3.39 || Sanskrit Verse in Odia Script ଆବୃତଂ ଜ୍ଞାନମେତେନ ଜ୍ଞାନିନୋ ନିତ୍ୟବୈରିଣା | କାମରୂପେଣ କୌନ୍ତେୟ ଦୁଷ୍ପୂରେଣାନଲେନ ଚ || ୩୯ || Sri Aurobindo's English Interpretation "Enveloped is knowledge, O Kunti's son, by this eternal enemy of the wise, in the form of desire, which is an insatiable fire." Odia Translation "ହେ କୌନ୍ତେୟ (ଅର୍ଜୁନ)! ଜ୍ଞାନୀମାନଙ୍କର ଏହି ନିତ୍ୟ ଶତ୍ରୁ ଏବଂ କେବେହେଲେ ତୃପ୍ତ ନ ହେଉଥିବା ଅଗ୍ନି ସଦୃଶ 'କାମ' (ବାସନା) ଦ୍ଵାରା ମନୁଷ୍ୟର ବିବେକ ବା ଜ୍ଞାନ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଆବୃତ ହୋଇ ରହିଥାଏ।" French Translation (Traduction en Français) "La connaissance est enveloppée, ô fils de Kunti, par cet ennemi éternel du sage, sous la forme du désir, qui est un feu insatiable." Bhagavad Gita: Chapter 3, Verse 40 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते । एतेर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३.४० ॥ IAST transliteration indriyāṇi manō buddhir asyādhiṣṭhānam ucyatē | ētair vimōhayaty ēṣa jñānam āvr̥tya dēhinam || 3.40 || Sanskrit Verse in Odia Script ଇନ୍ଦ୍ରିୟାଣି ମନୋ ବୁଦ୍ଧିରସ୍ୟାଧିଷ୍ଠାନମୁଚ୍ୟତେ | ଏତୈର୍ବିମୋହୟତ୍ୟେଷ ଜ୍ଞାନମାବୃତ୍ୟ ଦେହିନମ୍ || ୪୦ || Sri Aurobindo's English Interpretation "The senses, the mind and the intellect are said to be its seat; enveloping knowledge by these, it bewilders the embodied soul." Odia Translation "ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ, ମନ ଏବଂ ବୁଦ୍ଧି—ଏହି ସବୁକୁ ଏହି କାମର (ବାସନାର) ବାସସ୍ଥାନ ବୋଲି କୁହାଯାଏ; ଏହି ସମସ୍ତଙ୍କ ମାଧ୍ୟମରେ ଜ୍ଞାନକୁ ଆବୃତ କରି ଏହା ଦେହାଭିମାନୀ ଜୀବାତ୍ମାକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ମୋହାଚ୍ଛନ୍ନ କରିଦିଏ।" French Translation (Traduction en Français) "Les sens, le mental et l'intellect sont dit être son siège; enveloppant la connaissance par ceux-ci, il égare l'âme incarnée." Bhagavad Gita: Chapter 3, Verse 41 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଏକଚାଳିଶ ଶ୍ଳୋକ) Devanagari script तस्मात्त्वमिन्द्रियाण्यादौ नियम्या भरतर्षभ । पाप्मानं प्रजहिह्येनं ज्ञानविज्ञाननाशनम् ॥ ३.४१ ॥ IAST transliteration tasmāt tvam indriyāṇy ādau niyamyā bharatarṣabha | pāpmānaṃ prajahi hy ēnaṃ jñānavijñānanāśanam || 3.41 || Sanskrit Verse in Odia Script ତସ୍ମାତ୍ ତ୍ଵମ ଇନ୍ଦ୍ରିୟାଣ୍ୟାଦୌ ନିୟମ୍ୟ ଭରତର୍ଷଭ | ପାପ୍ମାନଂ ପ୍ରଜହି ହ୍ୟେନଂ ଜ୍ଞାନବିଜ୍ଞାନନାଶନମ୍ || ୪୧ || Sri Aurobindo's English Interpretation "Therefore, O chief of the Bharatas, do thou first control the senses and then destroy this sinner, the destroyer of knowledge and spiritual discernment." Odia Translation "ଏଥିପାଇଁ, ହେ ଭରତଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ତୁମେ ସର୍ବପ୍ରଥମେ ନିଜର ଇନ୍ଦ୍ରିୟମାନଙ୍କୁ ସଂଯମ ବା ନିୟନ୍ତ୍ରିତ କର ଏବଂ ତା’ପରେ ଜ୍ଞାନ ଓ ବିଜ୍ଞାନ (ଆତ୍ମାନୁଭୂତି) କୁ ବିନାଶ କରାଉଥିବା ଏହି ପାପରୂପୀ କାମକୁ ନିଶ୍ଚିତ ଭାବରେ ବିନାଶ କର।" French Translation (Traduction en Français) "C'est pourquoi, ô chef des Bharatas, maîtrise d'abord tes sens, puis détruis ce pécheur, le destructeur de la connaissance et du discernement spirituel." Bhagavad Gita: Chapter 3, Verse 42 (ତୃତୀୟ ଅଧ୍ୟାୟ, ଦ୍ଵିଚାଳିଶ ଶ୍ଳୋକ) Devanagari script इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ३.४२ ॥ IAST transliteration indriyāṇi parāṇy āhur indriyēbhyaḥ paraṃ manaḥ | manasastu parā buddhir yō buddhēḥ paratastu saḥ || 3.42 || Sanskrit Verse in Odia Script ଇନ୍ଦ୍ରିୟାଣି ପରାଣ୍ୟāହୁରିନ୍ଦ୍ରିୟେଭ୍ୟଃ ପରଂ ମନଃ | ମନସସ୍ତୁ ପରା ବୁଦ୍ଧିର୍ୟୋ ବୁଦ୍ଧେଃ ପରତସ୍ତୁ ସଃ || ୪୨ || Sri Aurobindo's English Interpretation "Supreme, they say, are the senses; supreme over the senses is the mind; supreme over the mind is the intelligent will; but that which is supreme over the intelligent will, is He (the Purusha, the Self)." Odia Translation "ପଣ୍ଡିତମାନେ କହନ୍ତି ଯେ ସ୍ଥୂଳ ଶରୀର ଅପେକ୍ଷା ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ଶ୍ରେଷ୍ଠ (ସୂକ୍ଷ୍ମ); ଇନ୍ଦ୍ରିୟମାନଙ୍କ ଅପେକ୍ଷା ମନ ଶ୍ରେଷ୍ଠ; ମନ ଅପେକ୍ଷା ବୁଦ୍ଧି ଶ୍ରେଷ୍ଠ ଏବଂ ଯିଏ ବୁଦ୍ଧିଠାରୁ ମଧ୍ୟ ଅତୀତ ବା ଶ୍ରେଷ୍ଠ, ସେ ହିଁ ସେହି (ପରମାତ୍ମା ବା ଶୁଦ୍ଧ ଆତ୍ମା)।" French Translation (Traduction en Français) "Suprêmes, dit-on, sont les sens ; supérieur aux sens est le mental ; supérieure au mental est la volonté intelligente ; mais ce qui est suprême au-dessus de la volonté intelligente, c'est Lui (le Purusha, le Soi)." Bhagavad Gita: Chapter 3, Verse 43 (ତୃତୀୟ ଅଧ୍ୟାୟ, ତ୍ରିଚାଳିଶ ଶ୍ଳୋକ) Devanagari script एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना । जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ३.४३ ॥ IAST transliteration ēvaṃ buddhēḥ paraṃ buddhvā saṃstabhyātmānam ātmanā | jahi śatruṃ mahābāhō kāmarūpaṃ durāsadam || 3.43 || Sanskrit Verse in Odia Script ଏବଂ ବୁଦ୍ଧେଃ ପରଂ ବୁଦ୍ଧ୍ଵା ସଂସ୍ତଭ୍ୟāତ୍ମାନମାତ୍ମନା | ଜହି ଶତ୍ରୁଂ ମହାବାହୋ କାମରୂପଂ ଦୁରାସଦମ୍ || ୪୩ || Sri Aurobindo's English Interpretation "Thus awaking to that which is supreme over the intelligent will, and steadying the self by the Self, do thou, O mighty-armed, destroy this enemy in the form of desire, who is so difficult to conquer." Odia Translation "ଏହିପରି ଭାବରେ, ବୁଦ୍ଧିଠାରୁ ମଧ୍ୟ ଅତୀତ ଥିବା ପରମ ତତ୍ତ୍ଵକୁ (ଆତ୍ମାକୁ) ଜାଣି ଏବଂ ଆଧ୍ୟାତ୍ମିକ ବଳ ଦ୍ଵାରା ନିଜର ମନ ଓ ଇନ୍ଦ୍ରିୟମାନଙ୍କୁ ସଂଯମିତ ବା ସ୍ଥିର କରି, ହେ ମହାବାହୋ (ଅର୍ଜୁନ)! ତୁମେ ଏହି ଦୁର୍ଜୟ (କଷ୍ଟରେ ଜୟ କରାଯାଉଥିବା) କାମରୂପୀ ଶତ୍ରୁକୁ ନିଶ୍ଚିତ ଭାବରେ ବିନାଶ କର।" French Translation (Traduction en Français) "S'éveillant ainsi à ce qui est suprême au-dessus de la volonté intelligente, et stabilisant le petit moi par le Soi Supérieur, accomplis, ô aux bras puissants, la destruction de cet ennemi sous la forme du désir, si difficile à vaincre." ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां, योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ||ōṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yōgaśāstrē śrīkṛṣṇārjunasaṃvādē karmayōgō nāma tṛtīyō'dhyāyaḥ || I'm a paragraph. Click here to add your own text and edit me. It's easy. 4 / Chapter 4. Towards the Yoga of Knowledge Bhagavad Gita: Chapter 4, Verse 1 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — इमं विवस्वते योगं प्रोक्तवानहमव्ययम् । विवस्वानमनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ ४.१ ॥ IAST transliteration śrībhagavānuvāca — imaṃ vivasvatē yōgaṃ prōktavān aham avyayama | vivasvān manavē prāha manur ikṣvākavē ’bravīt || 4.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଇମଂ ବିବସ୍ଵତେ ୟୋଗଂ ପ୍ରୋକ୍ତବାନହମବ୍ୟୟମ୍ | 비ବସ୍ଵାନମନବେ ପ୍ରାହ ମନୁରିକ୍ଷ୍ଵାକବେଽବ୍ରବୀତ୍ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: I stated this imperishable Yoga to Vivasvan (the Sun-God); Vivasvan declared it to Manu (the ancient Lawgiver), and Manu spoke it to Ikshvaku (the great ancestor of the Solar dynasty)." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ମୁଁ ସୃଷ୍ଟିର ଆରମ୍ଭରେ ଏହି ଅବ୍ୟୟ ତଥା ଅମର ଯୋଗବିଦ୍ୟା ସୂର୍ଯ୍ୟଦେବ (ବିବସ୍ଵାନ) ଙ୍କୁ କହିଥିଲି; ସୂର୍ଯ୍ୟଦେବ ଏହାକୁ ମନୁଙ୍କୁ କହିଲେ ଏବଂ ମନୁ ନିଜ ପୁତ୍ର ରାଜା ଇକ୍ଷ୍ଵାକୁଙ୍କୁ ଏହି ଜ୍ଞାନ ପ୍ରଦାନ କରିଥିଲେ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: J'ai exposé ce Yoga impérissable à Vivasvan ; Vivasvan l'a déclaré à Manu, et Manu l'a dit à Ikshvaku." Bhagavad Gita: Chapter 4, Verse 2 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଦ୍ଵିତୀୟ ଶ୍ଳୋକ) Devanagari script एवं परम्पराप्राप्तमिमं राजर्षयो विदुः । स कालेनेह महता योगो नष्टः परन्तप ॥ ४.२ ॥ IAST transliteration ēvaṃ paramparāprāptam imaṃ rājarṣayō viduḥ | sa kālēnēha mahatā yōgō naṣṭaḥ parantapa || 4.2 || Sanskrit Verse in Odia Script ଏବଂ ପରମ୍ପରାପ୍ରାପ୍ତମିମଂ ରାଜର୍ଷୟୋ ବିଦୁଃ | ସ କାଲେନେହ ମହତା ୟୋଗୋ ନଷ୍ଟଃ ପରନ୍ତପ || ୨ || Sri Aurobindo's English Interpretation "Thus handed down in regular succession, the royal sages knew it, O Partha; but by length of time, this Yoga has been lost here on earth, O scorcher of foes." Odia Translation "ଏହିପରି ଭାବରେ ଗୁରୁ-ଶିଷ୍ୟ ପରମ୍ପରା କ୍ରମେ ଆସିଥିବା ଏହି ପରମ ଯୋଗକୁ ରାଜର୍ଷିମାନେ (ଜନକ ଆଦି) ଜାଣିଥିଲେ I ମାତ୍ର ହେ ପରନ୍ତପ (ଅର୍ଜୁନ)! ସୁଦୀର୍ଘ କାଳ ବିତିଯିବା ହେତୁ ସେହି ଯୋଗବିଦ୍ୟା ଏହି ସଂସାରରୁ ପ୍ରାୟ ସମ୍ପୂର୍ଣ୍ଣ ଲୁପ୍ତ (ନଷ୍ଟ) ହୋଇଯାଇଛି।" French Translation (Traduction en Français) "Transmis ainsi de génération en génération, les sages royaux le connurent ; mais par la longue suite des âges, ce Yoga s'est perdu ici-bas, ô vainqueur des ennemis." Bhagavad Gita: Chapter 4, Verse 3 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ४.३ ॥ IAST transliteration sa ēvāyaṃ mayā tē ’dya yōgaḥ prōkṭaḥ purātanaḥ | bhaktō ’si mē sakhā cēti rahasyaṃ hy ētad uttamama || 4.3 || Sanskrit Verse in Odia Script ସ ଏବାୟଂ ମୟା ତେଽଦ୍ୟ ୟୋଗଃ ପ୍ରୋକ୍ତଃ ପୁରାତନଃ | ଭକ୍ତୋଽସି ମେ ସଖା ଚେତି ରହସ୍ୟଂ ହ୍ୟେତଦୁତ୍ତମମ୍ || ୩ || Sri Aurobindo's English Interpretation "This same ancient Yoga is today declared to thee by Me, because thou art My devotee and My friend; for this is the supreme secret." Odia Translation "ସେହି ପୁରାତନ ଯୋଗବିଦ୍ୟାକୁ ହିଁ ଆଜି ମୁଁ ତୁମକୁ ପୁନର୍ବାର କହୁଛି, କାରଣ ତୁମେ ମୋର ଅତି ପ୍ରିୟ ଭକ୍ତ ଏବଂ ପରମ ସଖା ଅଟ। ଏହି ଜ୍ଞାନ ଅତ୍ୟନ୍ତ ଗୋପନୀୟ ତଥା ଶ୍ରେଷ୍ଠ ରହସ୍ୟ (ଉତ୍ତମ ରହସ୍ୟମ୍) ଅଟେ।" French Translation (Traduction en Français) "C'est ce même Yoga antique que Je te déclare aujourd'hui, parce que tu es Mon dévot et Mon ami ; car c'est là le suprême secret." Bhagavad Gita: Chapter 4, Verse 4 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — अपरं भवतो जन्म परं जन्म विवस्वतः । कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४.४ ॥ IAST transliteration arjuna uvāca — aparaṃ bhavatō janma paraṃ janma vivasvataḥ | kathamētad vijānīyāṃ tvamādau prōktavāniti || 4.4 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ଅପରଂ ଭବତୋ ଜନ୍ମ ପରଂ ଜନ୍ମ ବିବସ୍ଵତଃ | କଥମେତଦ୍ଵିଜାନୀୟାଂ ତ୍ଵମାଦୌ ପ୍ରୋକ୍ତବାନିତି || ୪ || Sri Aurobindo's English Interpretation "Arjuna said: Later was Thy birth, earlier was the birth of Vivasvan; how then am I to understand this saying that Thou didst declare it in the beginning?" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ଆପଣଙ୍କର ଜନ୍ମ ତ ଏବେ ସାମ୍ପ୍ରତିକ କାଳର (ଅପରମ୍), ମାତ୍ର ସୂର୍ଯ୍ୟଦେବଙ୍କ ଜନ୍ମ ସୃଷ୍ଟିର ଆରମ୍ଭରୁ ଅତି ପ୍ରାଚୀନ କାଳର (ପରମ୍) I ଏପରି ସ୍ଥିତିରେ ସୃଷ୍ଟିର ଆରମ୍ଭରେ ଆପଣ ହିଁ ତାଙ୍କୁ ଏହି ଉପଦେଶ ଦେଇଥିଲେ, ଏହା ମୁଁ କିପରି ବୁଝିବି?" French Translation (Traduction en Français) "Arjuna dit: Postérieure fut Ta naissance, antérieure fut la naissance de Vivasvan ; comment donc dois-je comprendre Ta parole, quand Tu dis que Tu l'as enseigné au commencement ?" Bhagavad Gita: Chapter 4, Verse 5 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — बहूनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ४.५ ॥ IAST transliteration śrībhagavānuvāca — bahūni mē vyatītāni janmāni tava cārjuna | tānyahaṃ vēda sarvāṇi na tvaṃ vēttha parantapa || 4.5 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ବହୂନି ମେ ବ୍ୟତୀତାନି ଜନ୍ମାନି ତବ ଚାର୍ଜୁନ | ତାନ୍ୟହଂ ବେଦ ସର୍ବାଣି ନ ତଵଂ ବେତ୍ଥ ପରନ୍ତପ || ୫ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Many births of Mine have passed, and many of thine also, O Arjuna! All these I know, but thou knowest them not, O scorcher of foes!" Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ଅର୍ଜୁନ! ମୋର ଏବଂ ତୁମର ପୂର୍ବରୁ ଅନେକ ଜନ୍ମ ବିତିଯାଇଛି I ହେ ପରନ୍ତପ! ମୁଁ ମୋର ଓ ତୁମର ସେହି ସମସ୍ତ ପୂର୍ବ ଜନ୍ମ ସମ୍ପୂର୍ଣ୍ଣ ଜାଣେ, ମାତ୍ର ସାଂସାରିକ ଚେତନା ହେତୁ ତୁମେ ତାହା ଜାଣିବାକୁ ଅସମର୍ଥ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Nombreuses ont été Mes naissances passées, et nombreuses aussi les tiennes, ô Arjuna ! Toutes Je les connais, mais toi tu ne les connais pas, ô vainqueur des ennemis !" Bhagavad Gita: Chapter 4, Verse 6 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् । प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ४.६ ॥ IAST transliteration ajō ’pi sann avyayātmā bhūtānām īśvarō ’pi san | prakr̥tiṃ svām adhiṣṭhāya sambhavāmyātmamāyayā || 4.6 || Sanskrit Verse in Odia Script ଅଜୋଽପି ସନ୍ନବ୍ୟୟାତ୍ମା ଭୂତାନାମୀଶ୍ଵରୋଽପି ସନ୍ | ପ୍ରକୃତିଂ ସ୍ଵାମଧିଷ୍ଠାୟ ସମ୍ଭବାମ୍ୟାତ୍ମମାୟୟା || ୬ || Sri Aurobindo's English Interpretation "Though I am the unborn, though My self is imperishable, though I am the Lord of all creatures, yet establishing My own Nature, I manifest Myself by My own self-Maya." Odia Translation "ମୁଁ ଜନ୍ମରହିତ (ଅଜନ୍ମା) ଏବଂ ଅବିନାଶୀ ସ୍ଵରୂପ ହୋଇ ମଧ୍ୟ ତଥା ସମଗ୍ର ସୃଷ୍ଟି ଓ ପ୍ରାଣୀମାନଙ୍କର ଈଶ୍ଵର ହୋଇ ମଧ୍ୟ, ନିଜର ସ୍ଵକୀୟ ଯୋଗମାୟା ପ୍ରକୃତିକୁ ଅଧିଷ୍ଠିତ କରି ନିଜ ଦିବ୍ୟ ଶକ୍ତି (ଆତ୍ମମାୟା) ଦ୍ଵାରା ପ୍ରକଟ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Bien que Je sois le non né, bien que Mon être soit impérissable, bien que Je sois le Seigneur de toutes les créatures, pourtant, m'établissant dans Ma propre Nature, Je me manifeste par Ma propre Maya." Bhagavad Gita: Chapter 4, Verse 7 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script यदा यदा हि धर्मस्य ग्लानिर्भवति भारत । अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ४.७ ॥ IAST transliteration yadā yadā hi dharmasya glānir bhavati bhārata | abhyutthānam adharmasya tadā ’tmānaṃ sr̥jāmy aham || 4.7 || Sanskrit Verse in Odia Script ୟଦା ୟଦା ହି ଧର୍ମସ୍ୟ ଗ୍ଲାନିର୍ଭବତି ଭାରତ | ଅଭ୍ୟୁତ୍ଥାନମଧର୍ମସ୍ୟ ତଦାତ୍ମାନଂ ସୃଜାମ୍ୟହମ୍ || ୭ || Sri Aurobindo's English Interpretation "Whensoever there is the fading of the Dharma and the uprising of unrighteousness, then I loose Myself forth into birth." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ଯେତେବେଳେ ଯେତେବେଳେ ସଂସାରରେ ଧର୍ମର ଗ୍ଲାନି (ହ୍ରାସ) ହୁଏ ଏବଂ ଅଧର୍ମର ଅଭ୍ୟୁତ୍ଥାନ (ଅଭିବୃଦ୍ଧି) ଘଟେ, ସେତେବେଳେ ସେତେବେଳେ ମୁଁ ସ୍ଵୟଂ ସାକାର ରୂପରେ ଜନ୍ମ ନେଇ ନିଜକୁ ପ୍ରକଟ କରେ।" French Translation (Traduction en Français) "Chaque fois que le Dharma s'effondre et que l'injustice se dresse, alors Je me manifeste à嶄 travers la naissance." Bhagavad Gita: Chapter 4, Verse 8 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script परित्राणाय साधूनां विनाशाय च दुष्कृताम् । धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ४.८ ॥ IAST transliteration paritrāṇāya sādhūnāṃ vināśāya ca duṣkr̥tām | dharmasaṃsthāpanārthāya sambhavāmi yugē yugē || 4.8 || Sanskrit Verse in Odia Script ପରିତ୍ରାଣାୟ ସାଧୂନାଂ ବିନାଶାୟ ଚ ଦୁଷ୍କୃତାମ୍ | ଧର୍ମସଂସ୍ଥାପନାର୍ଥାୟ ସମ୍ଭବାମି ୟୁଗେ ୟୁଗେ || ୮ || Sri Aurobindo's English Interpretation "For the deliverance of the good, for the destruction of the evil-doers, for the enthrone-ment of the Right, I am born from age to age." Odia Translation "ସନ୍ଥ ଓ ସଜ୍ଜନ ବ୍ୟକ୍ତିମାନଙ୍କର ରକ୍ଷା (ପରିତ୍ରାଣ) ପାଇଁ, ପାପାଚାରୀ ଦୁଷ୍ଟମାନଙ୍କର ବିନାଶ ପାଇଁ ଏବଂ ସଂସାରରେ ସତ୍ୟ ଓ ଧର୍ମର ସୁଦୃଢ଼ ସଂସ୍ଥାପନା ନିମନ୍ତେ ମୁଁ ୟୁଗେ ୟୁଗେ ଅବତାର ଗ୍ରହଣ କରିଥାଏ।" French Translation (Traduction en Français) "Pour la délivrance des bons, pour la destruction de ceux qui font le mal, pour l'établissement ferme du Droit, Je nais d'âge en âge." Bhagavad Gita: Chapter 4, Verse 9 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः । त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ४.९ ॥ IAST transliteration janma karma ca mē divyam ēvaṃ yō vētti tattvataḥ | tyaktvā dēhaṃ punarjanma naiti mām ēti sō ’rjuna || 4.9 || Sanskrit Verse in Odia Script ଜନ୍ମ କର୍ମ ଚ ମେ ଦିବ୍ୟମେବଂ ୟୋ ବେତ୍ତି ତତ୍ତ୍ଵତଃ | ତ୍ୟକ୍ତ୍ଵା ଦେହଂ ପୁନର୍ଜନ୍ମ ନୈତି ମାମେତି ସୋଽର୍ଜୁନ || ୯ || Sri Aurobindo's English Interpretation "He who knows thus in its right principles My divine birth and action, comes not to rebirth when he leaves his body, but comes to Me, O Arjuna!" Odia Translation "ହେ ଅର୍ଜୁନ! ଯେଉଁ ମନୁଷ୍ୟ ମୋର ଏହି ଦିବ୍ୟ ଜନ୍ମ ଏବଂ ଅଲୌକିକ କର୍ମ ସମୂହକୁ ପ୍ରକୃତ ତତ୍ତ୍ଵର ସହ ଜାଣିପାରେ, ସେ ଶରୀର ତ୍ୟାଗ କରିବା ପରେ ପୁନର୍ଜନ୍ମ ପ୍ରାପ୍ତ ହୁଏ ନାହିଁ, ବରଂ ସେ ମୋର ପରମ ଧାମ ପ୍ରାପ୍ତ ହୋଇ ମୋଠାରେ ଲୀନ ହୁଏ।" French Translation (Traduction en Français) "Celui qui connaît ainsi dans ses vrais principes Ma naissance divine et Mon action, ne revient pas à la réincarnation lorsqu'il quitte son corps, mais il vient à Moi, ô Arjuna !" Bhagavad Gita: Chapter 4, Verse 10 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script वीतरागभयक्रोधा मन्मया मामुपाश्रिताः । बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ ४.१० ॥ IAST transliteration vītarāgabhayacrōdhā manmayā mām upāśritāḥ | bahavō jñānatapasā pūtā madbhāvam āgatāḥ || 4.10 || Sanskrit Verse in Odia Script ବୀତରାଗଭୟକ୍ରୋଧା ମନ୍ମୟା ମାମୁପାଶ୍ରିତାଃ | ବହବୋ ଜ୍ଞାନତପସା ପୂତା ମଦ୍ଭାବମାଗତାଃ || ୧୦ || Sri Aurobindo's English Interpretation "Delivered from liking, fear and wrath, full of Me, taking refuge in Me, many purified by the austerity of Knowledge have arrived at My status of being." Odia Translation "ଆସକ୍ତି (ରାଗ), ଭୟ ଏବଂ କ୍ରୋଧରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇ, ମୋଠାରେ ଚିତ୍ତ ସମର୍ପଣ ପୂର୍ବକ ମୋର ଶରଣାଗତ ହୋଇଥିବା ଅନେକ ମହାପୁରୁଷ ପରମ ଜ୍ଞାନରୂପୀ ତପସ୍ୟା ଦ୍ଵାରା ପବିତ୍ର ହୋଇ ମୋର ସ୍ଵରୂପକୁ (ମଦ୍ଭାବମ୍) ପ୍ରାପ୍ତ ହୋଇଛନ୍ତି।" French Translation (Traduction en Français) "Délivrés de l'attachement, de la peur et de la colère, remplis de Moi, cherchant refuge en Moi, beaucoup, purifiés par l'austérité de la Connaissance, sont arrivés à Mon propre état d'être." Bhagavad Gita: Chapter 4, Verse 11 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् । मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ४.११ ॥ IAST transliteration yē yathā māṃ prapadyantē tāṃs tathaiva bhajāmy aham | mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ || 4.11 || Sanskrit Verse in Odia Script ୟେ ୟଥା ମାଂ ପ୍ରପଦ୍ୟନ୍ତେ ତାଂସ୍ତଥୈବ ଭଜାମ୍ୟହମ୍ | ମମ ବର୍ତ୍ମାନୁବର୍ତନ୍ତେ ମନୁଷ୍ୟାଃ ପାର୍ଥ ସର୍ବଶଃ || ୧୧ || Sri Aurobindo's English Interpretation "As men approach Me, so even do I accept them; in all ways, O Partha, men follow after My path." Odia Translation "ଯେଉଁମାନେ ମୋତେ ଯେପରି ଭାବରେ ଆଶ୍ରୟ କରନ୍ତି ବା ମୋର ଶରଣାଗତ ହୁଅନ୍ତି, ମୁଁ ସେମାନଙ୍କୁ ସେହିପରି ଭାବରେ ହିଁ ଅନୁଗ୍ରହ (ଫଳ ପ୍ରଦାନ) କରେ; କାରଣ ହେ ପାର୍ଥ! ସମସ୍ତ ମନୁଷ୍ୟ ସବୁ ପ୍ରକାରେ ମୋର ହିଁ ମାର୍ଗର ଅନୁସରଣ କରନ୍ତି।" French Translation (Traduction en Français) "De la manière dont les hommes M'approchent, c'est ainsi que Je les accepte ; en tous points, ô Partha, les hommes suivent Mon chemin." Bhagavad Gita: Chapter 4, Verse 12 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः । क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ ४.१२ ॥ IAST transliteration kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha dēvatāḥ | kṣipraṃ hi mānuṣē lōkē siddhir bhavati karmajā || 4.12 || Sanskrit Verse in Odia Script କାଙ୍ଖ୍ୟନ୍ତଃ କର୍ମଣାଂ ସିଦ୍ଧିଂ ୟଜନ୍ତ ଇହ ଦେବତାଃ | କ୍ଷିପ୍ରଂ ହି ମାନୁଷେ ଲୋକେ ସିଦ୍ଧିର୍ଭବତି କର୍ମଜା || ୧୨ || Sri Aurobindo's English Interpretation "They who desire the fruits of action worship the gods here in this world; for soon in the world of men does success born of action come." Odia Translation "ସାଂସାରିକ ମନୁଷ୍ୟମାନେ କର୍ମର ସଫଳତା (ଫଳ) କାମନା କରି ଏହି ସଂସାରରେ ଦେବଦେବୀମାନଙ୍କର ଆରାଧନା ବା ଯଜ୍ଞ କରନ୍ତି; କାରଣ ଏହି ମାନବ ଲୋକରେ କର୍ମଜନ୍ୟ ସଫଳତା ଅତି ଶୀଘ୍ର ମିଳିଯାଇଥାଏ।" French Translation (Traduction en Français) "Ceux qui désirent les fruits de l'action adorent les dieux ici-bas ; car bientôt, dans le monde des hommes, le succès né de l'action arrive." Bhagavad Gita: Chapter 4, Verse 13 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ ४.१३ ॥ IAST transliteration cāturvarṇyaṃ mayā sr̥ṣṭaṃ guṇakarmavibhāgaśaḥ | tasya kartāram api māṃ viddhy akartāram avyayam || 4.13 || Sanskrit Verse in Odia Script ଚାତୁର୍ବର୍ଣ୍ଣ୍ୟଂ ମୟା ସୃଷ୍ଟଂ ଗୁଣକର୍ମବିଭାଗଶଃ | ତସ୍ୟ କର୍ତାରମପି ମାଂ ବିଦ୍ଧ୍ୟକର୍ତାରମବ୍ୟୟମ୍ || ୧୩ || Sri Aurobindo's English Interpretation "The fourfold order of society was created by Me according to the divisions of quality and active labor; know Me to be the creator thereof, and yet the non-doer and imperishable." Odia Translation "ଗୁଣ ଏବଂ କର୍ମର ବିଭାଗ ଅନୁସାରେ ମୋ ଦ୍ଵାରା ହିଁ ଚାରି ବର୍ଣ୍ଣର (ବ୍ରାହ୍ମଣ, କ୍ଷତ୍ରିୟ, ବୈଶ୍ୟ, ଶୂଦ୍ର) ବ୍ୟବସ୍ଥା ସୃଷ୍ଟି ହୋଇଛି; ଯଦିଓ ମୁଁ ଏହାର ସ୍ରଷ୍ଟା, ତଥାପି ମୋତେ ପ୍ରକୃତରେ ଅକର୍ତ୍ତା (କର୍ମ ରହିତ) ଏବଂ ଅବ୍ୟୟ ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "L'ordre quadruple de la société a été créé par Moi selon les divisions des qualités et du travail actif ; sache que J'en suis le créateur, et pourtant le non-agir et l'impérissable." Bhagavad Gita: Chapter 4, Verse 14 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा । इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ ४.१४ ॥ IAST transliteration na māṃ karmāṇi limpanti na mē karmaphalē spr̥hā | iti māṃ yō ’bhijānāti karmabhir na sa badhyatē || 4.14 || Sanskrit Verse in Odia Script ନ ମାଂ କର୍ମାଣି ଲିମ୍ପନ୍ତି ନ ମେ କର୍ମଫଲେ ସ୍ପୃହା | ଇତି ମାଂ ୟୋଽଭିଜାନାତି କର୍ମଭିର୍ନ ସ ବଧ୍ୟତେ || ୧୪ || Sri Aurobindo's English Interpretation "Actions do not taint Me, nor have I any desire for the fruit of works. He who knows Me thus is not bound by actions." Odia Translation "ସାଂସାରିକ କର୍ମ ସମୂହ ମୋତେ ଆବଦ୍ଧ ବା ଲିପ୍ତ କରେ ନାହିଁ ଏବଂ କର୍ମର ଫଳ ପ୍ରତି ମୋର କୌଣସି ଆସକ୍ତି (ସ୍ପୃହା) ନାହିଁ। ଯେଉଁ ମନୁଷ୍ୟ ମୋର ଏହି ପ୍ରକୃତ ସ୍ଵରୂପକୁ ଜାଣିପାରେ, ସେ କଦାପି କର୍ମବନ୍ଧନରେ ଆବଦ୍ଧ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Les actions ne Me souillent pas, ଏବଂ Je n'ai point de désir pour le fruit des œuvres. Celui qui Me connaît ainsi n'est pas enchaîné par les actions." Bhagavad Gita: Chapter 4, Verse 15 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः । कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ ४.१५ ॥ IAST transliteration ēvaṃ jñātvā kr̥taṃ karma pūrvair api mumukṣubhiḥ | kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kr̥tam || 4.15 || Sanskrit Verse in Odia Script ଏବଂ ଜ୍ଞାତ୍ଵା କୃତଂ କର୍ମ ପୂର୍ବୈରପି ମୁମୁକ୍ଷୁଭିଃ | କୁରୁ କର୍ମୈବ ତସ୍ମାତ୍ତ୍ଵଂ ପୂର୍ବୈଃ ପୂର୍ବତରଂ କୃତମ୍ || ୧୫ || Sri Aurobindo's English Interpretation "Having thus known, actions were performed even by the ancient seekers after liberation; therefore do thou perform action only, as was done aforetime by the ancients." Odia Translation "ଏହା ଜାଣି ପୂର୍ବକାଳର ମୁମୁକ୍ଷୁ (ମୋକ୍ଷ ଅଭିଳାଷୀ) ମହାପୁରୁଷମାନେ ମଧ୍ୟ ନିଷ୍କାମ ଭାବେ କର୍ମ ସମ୍ପାଦନ କରିଥିଲେ; ଏଥିପାଇଁ ତୁମେ ମଧ୍ୟ ପୂର୍ବଜମାନଙ୍କ ଦ୍ଵାରା ଅନୁଷ୍ଠିତ ହୋଇଆସିଥିବା ସେହି କର୍ତ୍ତବ୍ୟ କର୍ମକୁ ହିଁ କର।" French Translation (Traduction en Français) "L'ayant ainsi connu, les actions furent accomplies même par les anciens chercheurs de libération ; accomplis donc l'action toi aussi, comme le firent les anciens autrefois." Bhagavad Gita: Chapter 4, Verse 16 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ४.१६ ॥ IAST transliteration kiṃ karma kim akarmēti kavayō ’py atra mōhitāḥ | tat tē karma pravakṣyāmi yaj jñātvā mōkṣyasē ’śubhāt || 4.16 || Sanskrit Verse in Odia Script କିଂ କର୍ମ କିମକର୍ମେତି କବୟୋଽପ୍ୟତ୍ର ମୋହିତାḥ | ତତ୍ତେ କର୍ମ ପ୍ରବକ୍ଷ୍ୟାମି ୟଜ୍ଞାତ୍ଵା ମୋକ୍ଷ୍ୟସେଽଶୁଭାତ୍ || ୧୬ || Sri Aurobindo's English Interpretation "What is action and what is inaction? Even the sages are bewildered herein. That action I will declare to thee, by knowing which thou shalt be delivered from evil." Odia Translation "କର୍ମ କଣ ଏବଂ ଅକର୍ମ (କର୍ମହୀନତା) କଣ—ଏହି ବିଷୟରେ ବୁଦ୍ଧିମାନ ପଣ୍ଡିତମାନେ ମଧ୍ୟ ଭ୍ରମିତ ହୋଇଥାନ୍ତି। ଏଣୁ ମୁଁ ତୁମକୁ ସେହି କର୍ମର ପ୍ରକୃତ ତତ୍ତ୍ଵ ବୁଝାଇ କହିବି, ଯାହାକୁ ଜାଣି ତୁମେ ସଂସାରର ଅମଙ୍ଗଳ ବନ୍ଧନରୁ (ପାପରୁ) ମୁକ୍ତ ହୋଇଯିବ।" French Translation (Traduction en Français) "Qu'est-ce que l'action, et qu'est-ce que l'inaction ? Même les sages sont perplexes sur ce point. Cette action, Je te la déclarerai, par la connaissance de laquelle tu seras délivré du mal." Bhagavad Gita: Chapter 4, Verse 17 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः । अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ ४.१७ ॥ IAST transliteration karmaṇō hy api bōddhavyaṃ bōddhavyaṃ ca vikarmaṇaḥ | akarmaṇaś ca bōddhavyaṃ gahanā karmaṇō gatiḥ || 4.17 || Sanskrit Verse in Odia Script କର୍ମଣୋ ହ୍ୟପି ବୋଦ୍ଧବ୍ୟଂ ବୋଦ୍ଧବ୍ୟଂ ଚ ବିକର୍ମଣଃ | ଅକର୍ମଣଶ୍ଚ ବୋଦ୍ଧବ୍ୟଂ ଗହନା କର୍ମଣୋ ଗତିଃ || ୧୭ || Sri Aurobindo's English Interpretation "One must understand the nature of action, and understand the nature of forbidden action, and understand the nature of inaction; deep and impenetrable is the way of action." Odia Translation "କର୍ମର ପ୍ରକୃତ ସ୍ଵରୂପ ଜାଣିବା ଉଚିତ, ବିକର୍ମର (ଶାସ୍ତ୍ର ବିରୁଦ୍ଧ କର୍ମର) ସ୍ଵରୂପ ମଧ୍ୟ ଜାଣିବା ଆବଶ୍ୟକ ଏବଂ ଅକର୍ମର ତତ୍ତ୍ଵ ମଧ୍ୟ ବୁଝିବା ଉଚିତ; କାରଣ କର୍ମର ଗତି ଅତ୍ୟନ୍ତ ଗହନ (ଜଟିଳ) ଅଟେ।" French Translation (Traduction en Français) "Il faut comprendre la nature de l'action, comprendre la nature de l'action interdite, et comprendre la nature de l'inaction ; profonde et impénétrable est la voie de l'action." Bhagavad Gita: Chapter 4, Verse 18 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script कर्मण्यकर्म यः पश्ये दकर्मणि च कर्म यः । स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ ४.१८ ॥ IAST transliteration karmaṇy akarma yaḥ paśyēd akarmaṇi ca karma yaḥ | sa buddhimān manuṣyēṣu sa yuktaḥ kr̥tsnakarmakr̥t || 4.18 || Sanskrit Verse in Odia Script କର୍ମଣ୍ୟକର୍ମ ୟଃ ପଶ୍ୟେଦକର୍ମଣି ଚ କର୍ମ ୟଃ | ସ ବୁଦ୍ଧିମାନ୍ମନୁଷ୍ୟେଷୁ ସ ୟୁକ୍ତଃ କୃତ୍ସ୍ନକର୍ମକୃତ୍ || ୧୮ || Sri Aurobindo's English Interpretation "He who sees inaction in action, and action in inaction, he is the man of true understanding among men, he is integrated and a accomplished doer of all actions." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି କର୍ମ ମଧ୍ୟରେ ଅକର୍ମ (ଶରୀର ଅଭିମାନର ରହିତ ସ୍ଥିତି) ଦେଖିପାରେ ଏବଂ ଅକର୍ମ ମଧ୍ୟରେ କର୍ମ ଦେଖେ, ସେ ହିଁ ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ପ୍ରକୃତ ବୁଦ୍ଧିମାନ; ସେ ଯୋଗଯୁକ୍ତ ଏବଂ ସମସ୍ତ କର୍ମକୁ ସୁଚାରୁ ରୂପେ ସମ୍ପାଦନ କରୁଥିବା ବ୍ୟକ୍ତି ଅଟନ୍ତି।" French Translation (Traduction en Français) "Celui qui voit l'inaction dans l'action, et l'action dans l'inaction, celui-là est l'homme de vraie intelligence parmi les hommes ; il est intégré et accomplit toutes les actions." Bhagavad Gita: Chapter 4, Verse 19 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ ४.१९ ॥ IAST transliteration yasya sarvē samārambhāḥ kāmasaṅkalpavarjitāḥ | jñānāgnidagdhakarmāṇaṃ tam āhuḥ paṇḍitaṃ budhāḥ || 4.19 || Sanskrit Verse in Odia Script ୟସ୍ତ୍ୟ ସର୍ବେ ସମାରମ୍ଭାଃ କାମସଙ୍କଳ୍ପବର୍ଜିତାଃ | ଜ୍ଞାନାଗ୍ନିଦଗ୍ଧକର୍ମାଣଂ ତମାହୁଃ ପଣ୍ଡିତଂ ବୁଧାଃ || ୧୯ || Sri Aurobindo's English Interpretation "He whose entire undertakings are free from desire and self-will, and whose actions are burnt up in the fire of Knowledge, him the wise call a sage." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତିଙ୍କର ସମସ୍ତ କାର୍ଯ୍ୟାନୁଷ୍ଠାନ କାମନା ଓ ସକାମ ସଙ୍କଳ୍ପରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ଏବଂ ଯାହାଙ୍କର କର୍ମ ସମୂହ ଜ୍ଞାନରୂପୀ ଅଗ୍ନି ଦ୍ଵାରା ଦଗ୍ଧ (ନିଷ୍କ୍ରିୟ) ହୋଇଯାଇଛି, ତାଙ୍କୁ ହିଁ ପ୍ରକୃତ ଜ୍ଞାନୀମାନେ ପଣ୍ଡିତ ବୋଲି କହନ୍ତି।" French Translation (Traduction en Français) "Celui dont toutes les entreprises sont exemptes de désir et de volonté propre, et dont les actions sont consumées dans le feu de la Connaissance, les sages l'appellent un savant." Bhagavad Gita: Chapter 4, Verse 20 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ ४.२० ॥ IAST transliteration tyaktvā karmaphalāsaṅgaṃ nityatr̥ptō nirāśrayaḥ | karmaṇy abhipravr̥ttō ’pi naiva kiñcit karōti saḥ || 4.20 || Sanskrit Verse in Odia Script ତ୍ୟକ୍ତ୍ଵା କର୍ମଫଲାସଙ୍ଗଂ ନିତ୍ୟତୃପ୍ତୋ ନିରାଶ୍ରୟଃ | କର୍ମଣ୍ୟଭିପ୍ରବୃତ୍ତୋଽପି ନୈବ କିଞ୍ଚିତ୍କରୋତି ସଃ || ୨୦ || Sri Aurobindo's English Interpretation "Having abandoned attachment to the fruit of action, ever satisfied, without refuge (seeking no support), even though he engages in action, he verily does nothing at all." Odia Translation "କର୍ମଫଳ ପ୍ରତି ଆସକ୍ତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ପରିତ୍ୟାଗ କରି, ଯିଏ ନିରନ୍ତର ନିଜ ଭିତରେ ତୃପ୍ତ (ନିତ୍ୟତୃପ୍ତ) ଏବଂ ବାହ୍ୟ ଜଗତ ଉପରେ ନିର୍ଭରଶୀଳ ନୁହନ୍ତି, ସେ କର୍ମରେ ସମ୍ପୂର୍ଣ୍ଣ ପ୍ରବୃତ୍ତ ହୋଇଥିଲେ ମଧ୍ୟ ପ୍ରକୃତରେ କିଛି କରନ୍ତି ନାହିଁ (କର୍ମବନ୍ଧନରୁ ମୁକ୍ତ ରହନ୍ତି)।" French Translation (Traduction en Français) "Ayant abandonné l'attachement au fruit de l'action, toujours satisfait, sans refuge, bien qu'il s'engage dans l'action, il ne fait en vérité absolument rien." Bhagavad Gita: Chapter 4, Verse 21 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः । शारीरिकं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४.२१ ॥ IAST transliteration nirāśīr yatacittātmā tyaktasarvapariagrahaḥ | śārīrikaṃ kēvalaṃ karma kurvan nāpnōti kilbiṣam || 4.21 || Sanskrit Verse in Odia Script ନିରାଶୀର୍ୟତଚିତ୍ତାତ୍ମା ତ୍ୟକ୍ତସର୍ବପରିଗ୍ରହଃ | ଶାରୀରିକଂ କେବଳଂ କର୍ମ କୁର୍ବନ୍ନାପ୍ନୋତି କିଲ୍ବିଷମ୍ || ୨୧ || Sri Aurobindo's English Interpretation "Free from desire, with the mind and self controlled, having abandoned all longing for possession, performing action merely for the sake of the body, he incurs no sin." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି କୌଣସି ପ୍ରକାର ସାଂସାରିକ ଆଶା ବା କାମନା ରଖନ୍ତି ନାହିଁ, ଯାହାଙ୍କର ମନ ଏବଂ ଅନ୍ତଃକରଣ ସମ୍ପୂର୍ଣ୍ଣ ସଂଯମିତ ଏବଂ ଯିଏ ସମସ୍ତ ପ୍ରକାର ପରିଗ୍ରହ (ସଞ୍ଚୟ କରିବା ବା ଆସକ୍ତି) ତ୍ୟାଗ କରିଛନ୍ତି, ସେ କେବଳ ଶରୀର ନିର୍ବାହ ପାଇଁ ଆବଶ୍ୟକ କର୍ମ କରୁଥିଲେ ମଧ୍ୟ କୌଣସି ପାପ ବା ବନ୍ଧନରେ ପଡ଼ନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Exempt de désir, le mental et l'être maîtrisés, ayant abandonné tout désir de possession, accomplissant l'action simplement pour les besoins du corps, il n'incurre aucun péché." Bhagavad Gita: Chapter 4, Verse 22 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः । समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ ४.२२ ॥ IAST transliteration yadṛcchālābhasantuṣṭō dvandvātītō vimatsaraḥ | samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyatē || 4.22 || Sanskrit Verse in Odia Script ୟଦୃଚ୍ଛାଲାଭସନ୍ତୁଷ୍ଟୋ ଦ୍ଵନ୍ଦ୍ଵାତୀତୋ ବିମତ୍ସରଃ | ସମଃ ସିଦ୍ଧ୍ୟାବସିଦ୍ଧୌ ଚ କୃତ୍ଵାପି ନ ନିବଧ୍ୟତେ || ୨cell୨ || Sri Aurobindo's English Interpretation "Satisfied with whatever comes to him unsought, crossed beyond the dualities, free from jealousy, equal in success and failure, even though he acts, he is not bound." Odia Translation "ଯିଏ ନିଜର ଚେଷ୍ଟା ବିନା ସ୍ଵାଭାବିକ ଭାବେ ପ୍ରାପ୍ତ ହେଉଥିବା ବସ୍ତୁରେ ସନ୍ତୁଷ୍ଟ ରହନ୍ତି, ଯିଏ ସମସ୍ତ ସାଂସାରିକ ଦ୍ଵନ୍ଦ୍ଵରୁ (ସୁଖ-ଦୁଃଖ ଆଦିରୁ) ଅତୀତ, ଯାହାଙ୍କ ଭିତରେ କୌଣସି ଈର୍ଷା ବା ମତ୍ସରତା ନାହିଁ ଏବଂ ଯିଏ ସଫଳତା ଓ ବିଫଳତାରେ ସମାନ ରହନ୍ତି, ସେ କର୍ମ କରୁଥିଲେ ମଧ୍ୟ ତାର ଫଳରେ ଆବଦ୍ଧ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Satisfait de ce qui lui vient sans qu'il l'ait cherché, élevé au-dessus des dualités, libre de jalousie, égal dans le succès et dans l'échec, bien qu'il agisse, il n'est pas enchaîné." Bhagavad Gita: Chapter 4, Verse 23 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः । यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ ४.२३ ॥ IAST transliteration gatasaṅgasya muktasya jñānāvasthitacētasaḥ | yajñāyācarataḥ karma samagraṃ pravilīyatē || 4.23 || Sanskrit Verse in Odia Script ଗତସଙ୍ଗସ୍ୟ ମୁକ୍ତସ୍ୟ ଜ୍ଞାନାବସ୍ଥିତଚେତସଃ | ୟଜ୍ଞାୟାଚରତଃ କର୍ମ ସମଗ୍ରଂ ପ୍ରବିଲୀୟତେ || ୨୩ || Sri Aurobindo's English Interpretation "For the man who is free from attachment, who is liberated, whose mind is firmly established in Knowledge, and who performs action as a sacrifice, his entire action is completely dissolved." Odia Translation "ଯେଉଁ ଆସକ୍ତିରହିତ (ଗତସଙ୍ଗସ୍ୟ) ଏବଂ ସଂସାରରୁ ମୁକ୍ତ ମହାପୁରୁଷଙ୍କର ଚିତ୍ତ ନିରନ୍ତର ପରମ ଜ୍ଞାନରେ ସ୍ଥିର ରହିଥାଏ, ସେ କେବଳ ଈଶ୍ଵରାର୍ପଣ ବା ଯଜ୍ଞ ଭାବରେ କର୍ମ କରୁଥିବାରୁ ତାଙ୍କର ସମଗ୍ର କର୍ମ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବିଲୀନ (ନିଷ୍କ୍ରିୟ) ହୋଇଯାଏ।" French Translation (Traduction en Français) "Pour l'homme qui est libre de tout attachement, qui est libéré, dont le mental est fermement établi dans la Connaissance, et qui accomplit l'action comme un sacrifice, son action entière se dissout complètement." Bhagavad Gita: Chapter 4, Verse 24 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ४.२४ ॥ IAST transliteration brahmārpaṇaṃ brahma havir brahmāgnau brahmaṇā hutam | brahmaiva tēna gantavyaṃ brahmakarmasamādhinā || 4.24 || Sanskrit Verse in Odia Script ବ୍ରହ୍ମାର୍ପଣଂ ବ୍ରହ୍ମ ହବିର୍ବ୍ରହ୍ମାଗ୍ନୌ ବ୍ରହ୍ମଣା ହୁତମ୍ | ବ୍ରହ୍ମୈବ ତେନ ଗନ୍ତବ୍ୟଂ ବ୍ରହ୍ମକର୍ମସମାଧିନା || ୨୪ || Sri Aurobindo's English Interpretation "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman-fire; Brahman is that which is to be attained by him who is settled in Samadhi upon the action which is Brahman." Odia Translation "ସେହି ଯଜ୍ଞରେ ଅର୍ପଣ କରିବାର ପାତ୍ର ବ୍ରହ୍ମ, ହବିଷ୍ୟ ବ୍ରହ୍ମ, ବ୍ରହ୍ମରୂପୀ ଅଗ୍ନିରେ ବ୍ରହ୍ମଙ୍କ ଦ୍ଵାରା ହିଁ ଆହୁତି ଦିଆଯାଏ; ଏପରି ସମସ୍ତ କର୍ମରେ ବ୍ରହ୍ମଙ୍କୁ ହିଁ ଦର୍ଶନ କରୁଥିବା ଏବଂ ବ୍ରହ୍ମକର୍ମରେ ସମାଧିସ୍ଥ ହୋଇଥିବା ମନୁଷ୍ୟ ପାଇଁ ପ୍ରାପ୍ତବ୍ୟ ସ୍ଥାନ ମଧ୍ୟ ସେହି ବ୍ରହ୍ମ ହିଁ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Le Brahman est l'offrande, le Brahman est l'aliment offert, par le Brahman il est jeté dans le feu du Brahman ; le Brahman est ce qui doit être atteint par celui qui est établi dans le Samadhi sur l'action qui est Brahman." Bhagavad Gita: Chapter 4, Verse 25 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script दैवमेवापरे यज्ञं योगिनः पर्युपासते । ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ ४.२५ ॥ IAST transliteration daivam ēvāparē yajñaṃ yōginaḥ paryupāsatē | brahmāgnāv aparē yajñaṃ yajñēnaivōpajuhvati || 4.25 || Sanskrit Verse in Odia Script ଦୈବମେବାପରେ ୟଜ୍ଞଂ ୟୋଗିନଃ ପର୍ୟୁପାସତେ | ବ୍ରହ୍ମାଗ୍ନାବପରେ ୟଜ୍ଞଂ ୟଜ୍ଞେନୈବୋପଜୁହ୍ଵତି || ୨୫ || Sri Aurobindo's English Interpretation "Some Yogins follow after the sacrifice which is directed to the gods; others offer the sacrifice indeed by the sacrifice itself into the fire of the Brahman." Odia Translation "କେତେକ କର୍ମଯୋଗୀ ଦେବତାମାନଙ୍କର ଆରାଧନାରୂପୀ ଦୈବୀ ଯଜ୍ଞର ଅନୁଷ୍ଠାନ କରନ୍ତି; ମାତ୍ର ଅନ୍ୟ କେତେକ ଜ୍ଞାନଯୋଗୀ ପରମାତ୍ମାଙ୍କ ରୂପକ ବ୍ରହ୍ମାଗ୍ନିରେ ଯଜ୍ଞ ଦ୍ଵାରା ହିଁ ଯଜ୍ଞର ଆହୁତି ପ୍ରଦାନ କରନ୍ତି (ଅର୍ଥାତ୍ ସର୍ବଦା ଆତ୍ମସ୍ଥ ରହନ୍ତି)।" French Translation (Traduction en Français) "Certains Yogis pratiquent le sacrifice qui s'adresse aux dieux ; d'autres offrent en effet le sacrifice par le sacrifice lui-même dans le feu du Brahman." Bhagavad Gita: Chapter 4, Verse 26 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति । शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ ४.२६ ॥ IAST transliteration śrōtrādīnīndriyāṇy anyē saṃyamāgniṣu juhvati | śabdādīn viṣayān anya indriyāgniṣu juhvati || 4.46 || Sanskrit Verse in Odia Script ଶ୍ରୋത്ରାଦୀନୀନ୍ଦ୍ରିୟାଣ୍ୟନ୍ୟେ ସଂୟମାଗ୍ନିଷୁ ଜୁହ୍ଵତି | ଶବ୍ଦାଦୀନ୍ଵିଷୟାନନ୍ୟ ଇନ୍ଦ୍ରିୟାଗ୍ନିଷୁ ଜୁହ୍ଵତି || ୨୬ || Sri Aurobindo's English Interpretation "Others offer hearing and the rest of the senses into the fires of control; others offer sound and the rest of the objects of sense into the fires of the senses." Odia Translation "ଅନ୍ୟ କେତେକ ସଂଯମୀ ସାଧକ ଶ୍ରବଣେନ୍ଦ୍ରିୟ (କାନ) ଆଦି ସମସ୍ତ ଜ୍ଞାନେନ୍ଦ୍ରିୟଗୁଡ଼ିକୁ ସଂଯମରୂପୀ ଅଗ୍ନିରେ ଆହୁତି ଦିଅନ୍ତି (ଇନ୍ଦ୍ରିୟ ସଂଯମ କରନ୍ତି); ଏବଂ ଅନ୍ୟ କେତେକ ସାଧକ ଶବ୍ଦ, ସ୍ପର୍ଶ ଆଦି ଭୋଗ୍ୟ ବିଷୟଗୁଡ଼ିକୁ ଇନ୍ଦ୍ରିୟରୂପୀ ଅଗ୍ନିରେ ଆହୁତି ପ୍ରଦାନ କରନ୍ତି।" French Translation (Traduction en Français) "D'autres offrent l'ouïe et le reste des sens dans les feux du contrôle ; d'autres offrent le son et le reste des objets des sens dans les feux des sens." Bhagavad Gita: Chapter 4, Verse 27 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे । आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ ४.२७ ॥ IAST transliteration sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāparē | ātmasaṃyamayōgāgnau juhvati jñānadīpitē || 4.27 || Sanskrit Verse in Odia Script ସର୍ବାଣୀନ୍ଦ୍ରିୟକର୍ମାଣି ପ୍ରାଣକର୍ମାଣି ଚାପରେ | ଆତ୍ମସଂୟମୟୋଗାଗ୍ନୌ ଜୁହ୍ଵତି ଜ୍ଞାନଦୀପିତେ || ୨୭ || Sri Aurobindo's English Interpretation "And others offer all the actions of the senses and all the actions of the vital force into the fire of the Yoga of self-control, which is kindled by Knowledge." Odia Translation "ଆଉ କେତେକ ଜ୍ଞାନଦୀପ୍ତ ସାଧକ, ସମସ୍ତ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକର କ୍ରିୟାକୁ ଏବଂ ପ୍ରାଣଶକ୍ତିର (ପ୍ରାଣବାୟୁର) ସମସ୍ତ ଚେଷ୍ଟା ବା କ୍ରିୟାକୁ ଜ୍ଞାନ ଦ୍ଵାରା ପ୍ରଜ୍ଵଳିତ ହୋଇଥିବା ଆତ୍ମସଂଯମରୂପୀ ଯୋଗାଗ୍ନିରେ ସମ୍ପୂର୍ଣ୍ଣ ଆହୁତି ପ୍ରଦାନ କରନ୍ତି।" French Translation (Traduction en Français) "Et d'autres offrent toutes les actions des sens et toutes les actions de la force vitale dans le feu du Yoga de la maîtrise de soi, qui est allumé par la Connaissance." Bhagavad Gita: Chapter 4, Verse 28 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे । स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ ४.२८ ॥ IAST transliteration dravyayajñās tapōyajñā yōgayajñās tathāparē | svādhyāyajñānayajñāś ca yatayaḥ saṃśitavratāḥ || 4.28 || Sanskrit Verse in Odia Script ଦ୍ରବ୍ୟୟଜ୍ଞାସ୍ତପୋୟଜ୍ଞା ୟୋଗୟଜ୍ଞାସ୍ତଥାପରେ | ସ୍ଵାଧ୍ୟାୟଜ୍ଞାନୟଜ୍ଞାଶ୍ଚ ୟତୟଃ ସଂଶିତବ୍ରତାଃ || ୨୮ || Sri Aurobindo's English Interpretation "Others likewise are keepers of the sacrifice of material possessions, the sacrifice of austerities, the sacrifice of Yoga, and the sacrifice of silent study and knowledge—ascetics of rigid vows." Odia Translation "ସେହିପରି ଅନ୍ୟ କେତେକ ଦୃଢ଼ ବ୍ରତଧାରୀ ସାଧକ ସାଂସାରିକ ବସ୍ତୁ ବା ସମ୍ପଦଦାନରୂପୀ ଦ୍ରବ୍ୟଯଜ୍ଞ କରନ୍ତି, କେତେକ କଠୋର ସାଧନାରୂପୀ ତପୋଯଜ୍ଞ କରନ୍ତି, କେତେକ ଅଷ୍ଟାଙ୍ଗ ଯୋଗରୂପୀ ଯୋଗଯଜ୍ଞ କରନ୍ତି ଏବଂ ଅନ୍ୟ କେତେକ ଶାସ୍ତ୍ରପାଠ ତଥା ଆଧ୍ୟାତ୍ମିକ ଚିନ୍ତନରୂପୀ ସ୍ଵାଧ୍ୟାୟ-ଜ୍ଞାନଯଜ୍ଞ କରନ୍ତି।" French Translation (Traduction en Français) "D'autres de même pratiquent le sacrifice des biens matériels, le sacrifice des austérités, le sacrifice du Yoga, et le sacrifice de l'étude silencieuse et de la connaissance — ascètes aux vœux rigoureux." Bhagavad Gita: Chapter 4, Verse 29 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे । प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥ ४.२९ ॥ IAST transliteration apānē juhvati prāṇaṃ prāṇē ’pānaṃ tathāparē | prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ || 4.29 || Sanskrit Verse in Odia Script ଅପାନେ ଜୁହ୍ଵତି ପ୍ରାଣଂ ପ୍ରାଣେଽପାନଂ ତଥାପରେ | ପ୍ରାଣାପାନଗତୀ ରୁଦ୍ଧ୍ଵା ପ୍ରାଣାୟାମପରାୟଣାଃ || ୨୯ || Sri Aurobindo's English Interpretation "Others offer the prana (outward breath) into the apana (inward breath), and the apana into the prana, stopping the courses of both prana and apana, wholly devoted to pranayama (breath-control)." Odia Translation "ସେହିପରି ଅନ୍ୟ କେତେକ ସାଧକ ଅପାନ ବାୟୁରେ ପ୍ରାଣବାୟୁକୁ ଆହୁତି ଦିଅନ୍ତି ଏବଂ ଅନ୍ୟମାନେ ପ୍ରାଣବାୟୁରେ ଅପାନ ବାୟୁକୁ ଆହୁତି ପ୍ରଦାନ କରନ୍ତି I ଏହିପରି ଭାବରେ ପ୍ରାଣ ଏବଂ ଅପାନର ଗତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୁଦ୍ଧ କରି ସେମାନେ ପ୍ରାଣାୟାମ-ପରାୟଣ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "D'autres offrent le prana dans l'apana, et l'apana dans le prana, arrêtant les cours du prana et de l'apana, entièrement dévoués au pranayama." Bhagavad Gita: Chapter 4, Verse 30 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति । सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ४.३० ॥ IAST transliteration aparē niyatāhārāḥ prāṇān prāṇēṣu juhvati | sarvē ’py ētē yajñavidō yajñakṣapitakalmaṣāḥ || 4.30 || Sanskrit Verse in Odia Script ଅପରେ ନିୟତାହାରାଃ ପ୍ରାଣାନ୍ପ୍ରାଣେଷୁ ଜୁହ୍ଵତି | ସର୍ବେଽପ୍ୟେତେ ୟଜ୍ଞବିଦୋ ୟଜ୍ଞକ୍ଷପିତକଲ୍ମଷାଃ || ୩୦ || Sri Aurobindo's English Interpretation "Others, regulating their food, offer their life-breaths into the life-breaths. All these are knowers of sacrifice, and by sacrifice have their sins destroyed." Odia Translation "ଅନ୍ୟ କେତେକ ସାଧକ ନିୟନ୍ତ୍ରିତ ଆହାର (ନିୟତାହାରାଃ) କରି ନିଜର ପ୍ରାଣଶକ୍ତିକୁ ହିଁ ପ୍ରାଣବାୟୁ ମଧ୍ୟରେ ଆହୁତି ପ୍ରଦାନ କରନ୍ତି I ଏହିପରି ଭାବରେ ବିଭିନ୍ନ ଯଜ୍ଞର ସାଧନା କରୁଥିବା ଏହି ସମସ୍ତ ବ୍ୟକ୍ତି ଯଜ୍ଞର ପ୍ରକୃତ ମର୍ମ ଜାଣନ୍ତି ଏବଂ ଯଜ୍ଞ ଦ୍ଵାରା ସେମାନଙ୍କର ସମସ୍ତ ପାପ ସମ୍ପୂର୍ଣ୍ଣ କ୍ଷୟ ହୋଇଯାଇଥାଏ।" French Translation (Traduction en Français) "D'autres, réglant leur nourriture, offrent leurs souffles vitaux dans les souffles vitaux. Tous ceux-là sont des connaisseurs du sacrifice, et par le sacrifice ils ont détruit leurs péchés." Bhagavad Gita: Chapter 4, Verse 31 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् । नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ४.३१ ॥ IAST transliteration yajñaśiṣṭāmr̥tabhujō yānti brahma sanātanam | nāyaṃ lōkō ’sty ayajñasya kutō ’nyaḥ kurusattama || 4.31 || Sanskrit Verse in Odia Script ୟଜ୍ଞଶିଷ୍ଟାମୃତଭୁଜୋ ୟାନ୍ତି ବ୍ରହ୍ମ ସନାତନମ୍ | ନାର୍ୟଂ ଲୋକୋଽସ୍ତ୍ୟୟଜ୍ଞସ୍ୟ କୁତୋଽନ୍ୟଃ କୁରୁସତ୍ତମ || ୩୧ || Sri Aurobindo's English Interpretation "They who eat of the nectar-remnants of the sacrifice attain to the eternal Brahman. This world is not for him who offers no sacrifice, how then any other world, O best of the Kurus?" Odia Translation "ଯଜ୍ଞରୁ ଅବଶିଷ୍ଟ ଅମୃତରୂପୀ ପ୍ରସାଦ ଭୋଜନ କରୁଥିବା ସାଧକମାନେ ସନାତନ ବ୍ରହ୍ମଙ୍କୁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି। ହେ କୁରୁଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ଯଜ୍ଞ ବା ସମର୍ପଣ ଭାବ ନଥିବା ମନୁଷ୍ୟ ପାଇଁ ଏହି ମର୍ତ୍ତ୍ୟଲୋକ ମଧ୍ୟ ସୁଖଦାୟକ ହୁଏ ନାହିଁ, ତେବେ ପରଲୋକ ବା ଅନ୍ୟ ଲୋକ କିପରି ବା ମିଳିପାରିବ?" French Translation (Traduction en Français) "Ceux qui mangent les restes de nectar du sacrifice atteignent le Brahman éternel. Ce monde n'est pas pour celui qui n'offre aucun sacrifice, comment alors un autre monde, ô le meilleur des Kurus ?" Bhagavad Gita: Chapter 4, Verse 32 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे । कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ४.३२ ॥ IAST transliteration ēvaṃ bahuvidhā yajñā vitatā brahmaṇō mukhē | karmajān viddhi tān sarvān ēvaṃ jñātvā vimōkṣyasē || 4.32 || Sanskrit Verse in Odia Script ଏବଂ ବହୁବିଧା ୟଜ୍ଞା ବିତତା ବ୍ରହ୍ମଣୋ ମୁଖେ | କର୍ମଜାନ୍ବିଦ୍ଧି ତାନ୍ସର୍ବାନେବଂ ଜ୍ଞାତ୍ଵା ବିମୋକ୍ଷ୍ୟସେ || ୩୨ || Sri Aurobindo's English Interpretation "Thus many kinds of sacrifice are spread out in the mouth of the Brahman (the cosmic extension); know all these to be born of action. Knowing this, thou shalt be liberated." Odia Translation "ଏହିପରି ଭାବରେ ଅନେକ ପ୍ରକାରର ଯଜ୍ଞ ବ୍ରହ୍ମଙ୍କ ମୁଖରେ (ବେଦରେ ବା ଶାସ୍ତ୍ରରେ) ବିସ୍ତାରିତ ଭାବେ ବର୍ଣ୍ଣନା କରାଯାଇଛି I ସେହି ସମସ୍ତ ଯଜ୍ଞ କାୟିକ, ବାଚନିକ ଓ ମାନସିକ କର୍ମରୁ ହିଁ ଜାତ ବୋଲି ଜାଣ; ଏହିପରି ଭାବରେ ଜାଣିବା ଦ୍ଵାରା ତୁମେ ସଂସାରର ସମସ୍ତ ବନ୍ଧନରୁ ମୁକ୍ତ ହୋଇଯିବ।" French Translation (Traduction en Français) "Ainsi, de nombreuses sortes de sacrifices sont étalées dans la bouche du Brahman ; sache qu'elles sont toutes nées de l'action. Connaissant cela, tu seras libéré." Bhagavad Gita: Chapter 4, Verse 33 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप । सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ४.३३ ॥ IAST transliteration śrēyān dravyamayād yajñāj jñānayajñaḥ parantapa | sarvaṃ karmākhilaṃ pārtha jñānē parisamāpyatē || 4.33 || Sanskrit Verse in Odia Script ଶ୍ରେୟାନ୍ଦ୍ରବ୍ୟମୟାଦ୍ୟଜ୍ଞାଜ୍ଜ୍ଞାନୟଜ୍ଞଃ ପରନ୍ତପ | ସର୍ବଂ କର୍ମାଖିଲଂ ପାର୍ଥ ଜ୍ଞାନେ ପରିସମାପ୍ୟତେ || ୩୩ || Sri Aurobindo's English Interpretation "Better than the sacrifice of material possessions is the sacrifice of Knowledge, O scorcher of foes! All action without exception, O Partha, culminates in Knowledge." Odia Translation "ହେ ପରନ୍ତପ (ଅର୍ଜୁନ)! ଦ୍ରବ୍ୟମୟ ଯଜ୍ଞ (ବସ୍ତୁଦାନ) ଅପେକ୍ଷା ଜ୍ଞାନୟଜ୍ଞ ଅତି ଶ୍ରେଷ୍ଠ ଅଟେ I କାରଣ ହେ ପାର୍ଥ! ସମଗ୍ର ସକାମ କର୍ମ ସମୂହ ପରିଶେଷରେ ପରମ ଜ୍ଞାନରେ ହିଁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପର୍ଯ୍ୟବସିତ (ଲୀନ) ହୋଇଯାଏ।" French Translation (Traduction en Français) "Meilleur que le sacrifice des biens matériels est le sacrifice de la Connaissance, ô vainqueur des ennemis ! Toute action sans exception, ô Partha, culmine dans la Connaissance." Bhagavad Gita: Chapter 4, Verse 34 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ४.३४ ॥ IAST transliteration tad viddhi praṇipātēna paripraśnēna sēvayā | upadēkṣyanti tē jñānaṃ jñāninas tattvadarśinaḥ || 4.34 || Sanskrit Verse in Odia Script ତଦ୍ଵିଦ୍ଧି ପ୍ରଣିପାତେନ ପରିପ୍ରଶ୍ନେନ ସେବୟା | ଉପଦେକ୍ଷ୍ୟନ୍ତି ତେ ଜ୍ଞାନଂ ଜ୍ଞାନିନସ୍ତତ୍ତ୍ଵଦର୍ଶିନଃ || ୩୪ || Sri Aurobindo's English Interpretation "Learn thou that by prostration, by full questioning and by service; the wise who have seen the Truth will instruct thee in that Knowledge." Odia Translation "ସେହି ପରମ ଜ୍ଞାନକୁ ତୁମେ ତତ୍ତ୍ଵଦର୍ଶୀ ଗୁରୁମାନଙ୍କ ନିକଟରେ ସାଷ୍ଟାଙ୍ଗ ପ୍ରଣାମ (ପ୍ରଣିପାତେନ), ସରଳ ଜିଜ୍ଞାସାପୂର୍ଣ୍ଣ ପ୍ରଶ୍ନ (ପରିପ୍ରଶ୍ନେନ) ଏବଂ ନିଷ୍କାମ ସେବା ଦ୍ଵାରା ଲାଭ କର I ସେହି ସତ୍ୟଦ୍ରଷ୍ଟା ଓ ତତ୍ତ୍ଵଦର୍ଶୀ ଜ୍ଞାନୀମାନେ ତୁମକୁ ସେହି ପରମ ଜ୍ଞାନର ଉପଦେଶ ପ୍ରଦାନ କରିବେ।" French Translation (Traduction en Français) "Apprends cela par la prosternation, par des questions approfondies et par le service ; les sages qui ont vu la Vérité t'instruiront dans cette Connaissance." Bhagavad Gita: Chapter 4, Verse 35 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव । येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ४.३५ ॥ IAST transliteration yaj jñātvā na punar mōham ēvaṃ yāsyasi pāṇḍava | yēna bhūtāny aśēṣēṇa drakṣyasy ātmany athō mayi || 4.35 || Sanskrit Verse in Odia Script ୟଜ୍ଞାତ୍ଵା ନ ପୁନର୍ମୋହମେବଂ ୟାସ୍ୟସି ପାଣ୍ଡବ | ୟେନ ଭୂତାନ୍ୟଶେଷେଣ ଦ୍ରକ୍ଷ୍ୟସ୍ୟାତ୍ମନ୍ୟଥୋ ମୟି || ୩୫ || Sri Aurobindo's English Interpretation "Possessed of that Knowledge, thou shalt not fall again into this delusion, O Pandava; and by it thou shalt see all existences without exception in the Self, and then in Me." Odia Translation "ହେ ପାଣ୍ଡବ (ଅର୍ଜୁନ)! ଯେଉଁ ଜ୍ଞାନ ପ୍ରାପ୍ତ ହେବା ପରେ ତୁମେ ପୁନର୍ବାର ଏପରି ଭ୍ରମ ବା ମୋହଗ୍ରସ୍ତ ହେବ ନାହିଁ ଏବଂ ଯେଉଁ ଜ୍ଞାନର ପ୍ରକାଶରେ ତୁମେ ସମସ୍ତ ପ୍ରାଣୀ ଓ ଜୀବଜଗତକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ନିଜର ଆତ୍ମାରେ ଏବଂ ତା’ପରେ ମୋଠାରେ (ପରମାତ୍ମାଙ୍କ ମଧ୍ୟରେ) ଦେଖିପାରିବ।" French Translation (Traduction en Français) "Possédant cette Connaissance, tu ne tomberas plus dans cette illusion, ô Pandava ; et par elle, tu verras toutes les existences sans exception dans le Soi, et ensuite en Moi." Bhagavad Gita: Chapter 4, Verse 36 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः । सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ४.३६ ॥ IAST transliteration api cēd asi pāpēbhyaḥ sarvēbhyaḥ pāpakr̥ttamaḥ | sarvaṃ jñānaplavēnaiva vr̥jinaṃ santariṣyasi || 4.36 || Sanskrit Verse in Odia Script ଅପି ଚେଦସି ପାପେଭ୍ୟଃ ସର୍ବେଭ୍ୟଃ ପାପକୃତ୍ତମଃ | ସର୍ବଂ ଜ୍ଞାନପ୍ଲବେନୈବ ବୃଜିନଂ ସନ୍ତରିଷ୍ୟସି || ୩୬ || Sri Aurobindo's English Interpretation "Even if thou art the greatest sinner among all sinners, yet by the boat of Knowledge alone shalt thou cross over all sin." Odia Translation "ଯଦି ତୁମେ ସମସ୍ତ ପାପୀମାନଙ୍କ ମଧ୍ୟରେ ସବୁଠାରୁ ବଡ଼ ପାପୀ (ପାପକୃତ୍ତମଃ) ମଧ୍ୟ ହୋଇଥାଅ, ତଥାପି ତୁମେ ପରମ ଜ୍ଞାନରୂପକ ନୌକା (ଜ୍ଞାନପ୍ଲବେନ) ଦ୍ଵାରା ହିଁ ସମସ୍ତ ପାପ-ସମୁଦ୍ରକୁ ସହଜରେ ଓ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପାର ହୋଇଯିବ।" French Translation (Traduction en Français) "Même si tu es le plus grand pécheur entre tous les pécheurs, pourtant, par le seul bateau de la Connaissance, tu traverseras tout péché." Bhagavad Gita: Chapter 4, Verse 37 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ସପ୍ତତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥ ४.३७ ॥ IAST transliteration yathaidhāṃsi samiddhō ’gnir bhasmasāt kurutē ’rjuna | jñānāgniḥ sarvakarmāṇi bhasmasāt kurutē tathā || 4.37 || Sanskrit Verse in Odia Script ୟଥୈଧାଂସି ସମିଦ୍ଧୋଽଗ୍ନିର୍ଭସ୍ମସାତ୍କୁରୁତେଽର୍ଜୁନ | ଜ୍ଞାନାଗ୍ନିଃ ସର୍ବକର୍ମାଣି ଭସ୍ମସାତ୍କୁରୁତେ ତଥା || ୩୭ || Sri Aurobindo's English Interpretation "As a kindled fire turns fuel to ashes, O Arjuna, so does the fire of Knowledge turn all actions to ashes." Odia Translation "ହେ ଅର୍ଜୁନ! ପ୍ରଜ୍ଵଳିତ ଅଗ୍ନି ଯେପରି କାଠ ବା ଶୁଖିଲା ଜାଳେଣିକୁ ସମ୍ପୂର୍ଣ୍ଣ ଭସ୍ମ (ପାଉଁଶ) କରିଦିଏ, ସେହିପରି ଜ୍ଞାନରୂପୀ ଅଗ୍ନି ସମସ୍ତ ସାଂସାରିକ କର୍ମବନ୍ଧନକୁ ସମ୍ପୂର୍ଣ୍ଣ ଭସ୍ମୀଭୂତ କରିଦିଏ।" French Translation (Traduction en Français) "Comme un feu allumé réduit le bois en cendres, ô Arjuna, ainsi le feu de la Connaissance réduit toutes les actions en cendres." Bhagavad Gita: Chapter 4, Verse 38 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଅଷ୍ଟାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script न हि ज्ञानेन सदृशं पवित्रमिह विद्यते । तत्स्वं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ४.३८ ॥ IAST transliteration na hi jñānēna sadr̥śaṃ pavitram iha vidyatē | tat svayaṃ yōgasaṃsiddhaḥ kālēnātmani vindati || 4.38 || Sanskrit Verse in Odia Script ନ ହି ଜ୍ଞାନେନ ସଦୃଶଂ ପବିତ୍ରମିହ ବିଦ୍ୟତେ | ତତ୍ସ୍ଵୟଂ ୟୋଗସଂସିଦ୍ଧଃ କାଲେନାତ୍ମନି ବିନ୍ଦତି || ୩୮ || Sri Aurobindo's English Interpretation "There is nothing in this world holy like Knowledge; he who is perfected by Yoga finds it himself in the Self in course of time." Odia Translation "ଏହି ପୃଥିବୀରେ ପରମ ଜ୍ଞାନ ସଦୃଶ ପବିତ୍ର ବସ୍ତୁ ପ୍ରକୃତରେ ଆଉ କିଛି ନାହିଁ I ନିଷ୍କାମ କର୍ମଯୋଗ ଦ୍ଵାରା ସିଦ୍ଧି ପ୍ରାପ୍ତ ହୋଇଥିବା ସାଧକ ସମୟକ୍ରମେ (କାଲେନ) ସେହି ଜ୍ଞାନକୁ ଆପେ ଆପେ ନିଜର ଅନ୍ତଃକରଣରେ ଅନୁଭବ କରିଥାଏ।" French Translation (Traduction en Français) "Il n'y a rien en ce monde d'aussi saint que la Connaissance ; celui qui est rendu parfait par le Yoga la trouve de lui-même dans le Soi au cours du temps." Bhagavad Gita: Chapter 4, Verse 39 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଳୋକ) Devanagari script श्रद्धावाल्लभते ज्ञानं तत्परः संयतेन्द्रियः । ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ४.३९ ॥ IAST transliteration śraddhāvāl labhatē jñānaṃ tatparaḥ saṃyatēndriyaḥ | jñānaṃ labdhvā parāṃ śāntim acirēṇādhigacchati || 4.39 || Sanskrit Verse in Odia Script ଶ୍ରଦ୍ଧାବାଲ୍ଲଭତେ ଜ୍ଞାନଂ ତତ୍ପରଃ ସଂୟତେନ୍ଦ୍ରିୟଃ | ଜ୍ଞାନଂ ଲବ୍ଧ୍ଵା ପରାଂ ଶାନ୍ତିମଚିରେଣାଧିଗଚ୍ଛତି || ୩୯ || Sri Aurobindo's English Interpretation "The man of faith, the devoted, the master of his senses, attains to Knowledge; and having attained Knowledge, he goes swiftly to the supreme Peace." Odia Translation "ଶ୍ରଦ୍ଧାବାନ, ସାଧନାରେ ସଦା ତତ୍ପର ଏବଂ ନିଜ ଇନ୍ଦ୍ରିୟମାନଙ୍କୁ ସମ୍ପୂର୍ଣ୍ଣ ସଂଯମ କରିଥିବା ସାଧକ ହିଁ ଜ୍ଞାନ ଲାଭ କରିଥାଏ I ଆଉ ସେହି ପରମ ଜ୍ଞାନ ପ୍ରାପ୍ତ ହେବା ପରେ ସେ ଅତି ଶୀଘ୍ର (ଅଚିରେଣ) ପରମ ଆନ୍ତରିକ ଶାନ୍ତି ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "L'homme de foi, le dévoué, le maître de ses sens, atteint la Connaissance ; et ayant atteint la Connaissance, il parvient promptement à la Paix suprême." Bhagavad Gita: Chapter 4, Verse 40 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्त्य न परो न सुखं संशयात्मनः ॥ ४.४० ॥ IAST transliteration ajñaś cāśraddadhānaś ca saṃśayātmā vinaśyati | nāyaṃ lōkō ’sty na parō na sukhaṃ saṃśayātmanaḥ || 4.40 || Sanskrit Verse in Odia Script ଅଜ୍ଞଶ୍ଚାଶ୍ରଦ୍ଧଧାନଶ୍ଚ ସଂଶୟାତ୍ମା ବିନଶ୍ୟତି | ନାର୍ୟଂ ଲୋକୋଽସ୍ତ୍ୟ ନ ପରୋ ନ ସୁଖଂ ସଂଶୟାତ୍ମନଃ || ୪୦ || Sri Aurobindo's English Interpretation "But the ignorant, the man without faith, the soul of doubt, goes to ruin; for the soul of doubt there is neither this world, nor the world beyond, nor happiness." Odia Translation "ମାତ୍ର ବିବେକହୀନ (ଅଜ୍ଞ), ଶ୍ରଦ୍ଧାଶୂନ୍ୟ ଏବଂ ସଂଶୟଗ୍ରସ୍ତ ବ୍ୟକ୍ତି ସମ୍ପୂର୍ଣ୍ଣ ବିନଷ୍ଟ ହୋଇଯାଏ I ସଂଶୟାତ୍ମା ବ୍ୟକ୍ତି ପାଇଁ ନା ଏହି ଲୋକରେ ସୁଖ ଅଛି, ନା ପରଲୋକରେ, କିମ୍ବା ତାଙ୍କ ଜୀବନରେ କଦାପି ପ୍ରକୃତ ସୁଖ ମିଳେ ନାହିଁ।" French Translation (Traduction en Français) "Mais l'ignorant, l'homme sans foi, l'âme pleine de doute, s'en va à la ruine ; pour l'âme pleine de doute, il n'y a ni ce monde, ni le monde au-delà, ni le bonheur." Bhagavad Gita: Chapter 4, Verse 41 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଏକଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम् । आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४.४१ ॥ IAST transliteration yōgasaṃnyastakarmāṇaṃ jñānasaṃchinnasaṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya || 4.41 || Sanskrit Verse in Odia Script ୟୋଗସନ୍ନ୍ୟସ୍ତକର୍ମାଣଂ ଜ୍ଞାନସଂଛିନ୍ନସଂଶୟମ୍ | ଆତ୍ମବନ୍ତଂ ନ କର୍ମାଣି ନିବଧ୍ନନ୍ତି ଧନଞ୍ଜୟ || ୪୧ || Sri Aurobindo's English Interpretation "Actions bind not him who has renounced actions by Yoga, O Dhananjaya, whose doubts are rent asunder by Knowledge, and who is possessed of his Self." Odia Translation "ହେ ଧନଞ୍ଜୟ! ଯେଉଁ ବ୍ୟକ୍ତି କର୍ମଯୋଗ ଦ୍ଵାରା ସମସ୍ତ କର୍ମକୁ ପରମାତ୍ମାଙ୍କ ଠାରେ ସମର୍ପଣ କରିଦେଇଛନ୍ତି, ଯାହାଙ୍କର ସମସ୍ତ ସଂଶୟ ତତ୍ତ୍ଵଜ୍ଞାନ ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ନଷ୍ଟ ହୋଇଯାଇଛି ଏବଂ ଯିଏ ଆତ୍ମସ୍ଥ ରହନ୍ତି, ତାଙ୍କୁ କୌଣସି କର୍ମ ଆବଦ୍ଧ କରିପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Les actions n'enchaînent pas celui qui a renoncé aux actions par le Yoga, ô Dhananjaya, dont les doutes sont déchirés par la Connaissance, et qui est maître de son Soi." Bhagavad Gita: Chapter 4, Verse 42 (ଚତୁର୍ଥ ଅଧ୍ୟାୟ, ଦ୍ଵିଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानअसिनात्मनः । छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४.४२ ॥ IAST transliteration tasmād ajñānasaṃbhūtaṃ hr̥tsthaṃ jñānāsinātmanaḥ | chittvainaṃ saṃśayaṃ yōgam ātiṣṭhōttiṣṭha bhārata || 4.42 || Sanskrit Verse in Odia Script ତସ୍ମାଦଜ୍ଞାନସମ୍ଭୂତଂ ହୃତ୍ସ୍ଥଂ ଜ୍ଞାନାସିନାତ୍ମନଃ | ଛିତ୍ତ୍ଵୈନଂ ସଂଶୟଂ ୟୋଗମାତିଷ୍ଠୋତ୍ତିଷ୍ଠ ଭାରତ || ୪打 || Sri Aurobindo's English Interpretation "Therefore, having rent asunder with the sword of Knowledge this doubt of thine born of ignorance that is lodged in thy heart, resort to Yoga and arise, O Bharata!" Odia Translation "ଏଥିପାଇଁ ହେ ଭାରତ (ଅର୍ଜୁନ)! ତୁମର ହୃଦୟରେ ଥିବା ଏହି ଅଜ୍ଞାନଜନିତ ସଂଶୟକୁ ଜ୍ଞାନରୂପକ ଖଡ଼୍ଗ (ଜ୍ଞାନାସିନା) ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ଭେଦ କରି, ତୁମେ ନିଷ୍କାମ କର୍ମଯୋଗର ଆଶ୍ରୟ ନିଅ ଏବଂ ଯୁଦ୍ଧ ପାଇଁ ଉଠି ଠିଆ ହୁଅ।" French Translation (Traduction en Français) "C'est pourquoi, ayant déchiré avec l'épée de la Connaissance ce doute de ton cœur né de l'ignorance, recours au Yoga et lève-toi, ô Bharata !" ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 5/ Chapter 5. The Yoga of Renunciation Bhagavad Gita: Chapter 5, Verse 1 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि । यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ ५.१ ॥ IAST transliteration arjuna uvāca — saṃnyāsaṃ karmaṇāṃ kr̥ṣṇa punar yōgaṃ ca śaṃsasi | yac chrēya ētayōr ēkaṃ tan mē brūhi suniścitam || 5.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ସନ୍ନ୍ୟାସଂ କର୍ମଣାଂ କୃଷ୍ଣ ପୁନର୍ଯୋଗଂ ଚ ଶଂସସି | ଯଚ୍ଛ୍ରେୟ ଏତୟୋରେକଂ ତନ୍ମେ ବ୍ରୂହି ସୁନିଶ୍ଚିତମ୍ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: Thou praisest, O Krishna, the renunciation of actions, and again also Yoga (the right performance of action); tell me decisively which one of these two is the higher good." Odia Translation ଅର୍ଜୁନ କହିଲେ: "ହେ କୃଷ୍ଣ! ଆପଣ ଏକ ପଟେ କର୍ମର ସନ୍ନ୍ୟାସ (ପରିତ୍ୟାଗ) କୁ ପ୍ରଶଂସା କରୁଛନ୍ତି ଏବଂ ପୁଣି ନିଷ୍କାମ କର୍ମଯୋଗର ଅନୁଷ୍ଠାନକୁ ମଧ୍ୟ ଶ୍ରେଷ୍ଠ କହୁଛନ୍ତି I ଏଣୁ ଏହି ଦୁଇଟି ମଧ୍ୟରୁ ଯେଉଁ ଗୋଟିଏ ନିଶ୍ଚିତ ଭାବେ ମୋ ପାଇଁ ଅଧିକ ଶ୍ରେୟସ୍କର (କଲ୍ୟାଣକାରୀ), ତାହା ମୋତେ ସୁନିଶ୍ଚିତ କରି କୁହନ୍ତୁ।" French Translation (Traduction en Français) "Arjuna dit: Tu loues, ô Krishna, le renoncement aux actions, et d'autre part aussi le Yoga ; dis-moi de façon décisive lequel de ces deux chemins est le bien le plus haut." Bhagavad Gita: Chapter 5, Verse 2 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଦ୍ଵିତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — संन्यासः कर्मयोगश्च निःश्रेयसकरावुभौ । तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ ५.२ ॥ IAST transliteration śrībhagavānuvāca — saṃnyāsaḥ karmayōgaś ca niḥśrēyasakarāv ubhau | tayōs tu karmasaṃnyāsāt karmayōgō viśiṣyatē || 5.2 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ସନ୍ନ୍ୟାସଃ କର୍ମଯୋଗଶ୍ଚ ନିଃଶ୍ରେୟସକରାବୁଭୌ | ତୟୋସ୍ତୁ କର୍ମସନ୍ନ୍ୟାସାତ୍କର୍ମଯୋଗୋ ବିଶିଷ୍ୟତେ || ୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Renunciation and Yoga of action both lead to the highest good; but of the two, Yoga of action is superior to the renunciation of action." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "କର୍ମର ସନ୍ନ୍ୟାସ (ଜ୍ଞାନଯୋଗ) ଏବଂ ନିଷ୍କାମ କର୍ମଯୋଗ—ଏହି ଦୁଇଟିଯାକ ପରମ ମୋକ୍ଷ ବା ମଙ୍ଗଳ ପ୍ରଦାନକାରୀ ଅଟନ୍ତି I ମାତ୍ର ସେହି ଦୁଇଟି ମଧ୍ୟରେ କର୍ମସନ୍ନ୍ୟାସ ଅପେକ୍ଷା କର୍ମଯୋଗର ଅନୁଷ୍ଠାନ ଅତି ଶ୍ରେଷ୍ଠ (ବିଶିଷ୍ୟତେ) ଅଟେ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Le renoncement et le Yoga de l'action conduisent tous deux au bien suprême ; mais des deux, le Yoga de l'action est supérieur au renoncement à l'action." Bhagavad Gita: Chapter 5, Verse 3 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति । निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ५.३ ॥ IAST transliteration jñēyaḥ sa nityasaṃnyāsī yō na dvēṣṭi na kāṅkṣati | nirdvandvō hi mahābāhō sukhaṃ bandhāt pramucyatē || 5.3 || Sanskrit Verse in Odia Script ଜ୍ଞେୟଃ ସ ନିତ୍ୟସନ୍ନ୍ୟାସୀ ଯୋ ନ ଦ୍ଵେଷ୍ଠି ନ କାଙ୍ଖ୍ୟତି | ନିର୍ଦ୍ଵନ୍ଦ୍ଵୋ ହି ମହାବାହୋ ସୁଖଂ ବନ୍ଧାତ୍ପ୍ରମୁଚ୍ୟତେ || ୩ || Sri Aurobindo's English Interpretation "He should be known as a constant sannyasin who neither hates nor desires; for free from the dualities, O mighty-armed, he is easily released from bondage." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି କାହାକୁ ଦ୍ଵେଷ କରନ୍ତି ନାହିଁ କିମ୍ବା କୌଣସି ଜିନିଷ ଆକାଙ୍ଖ୍ୟା କରନ୍ତି ନାହିଁ, ତାଙ୍କୁ ହିଁ ସଦା ସ୍ଥିର 'ନିତ୍ୟସନ୍ନ୍ୟାସୀ' ବୋଲି ଜାଣିବା ଉଚିତ I କାରଣ ହେ ମହାବାହୋ (ଅର୍ଜୁନ)! ସମସ୍ତ ସାଂସାରିକ ଦ୍ଵନ୍ଦ୍ଵରୁ ରହିତ ହୋଇଥିବା ମନୁଷ୍ୟ ଅତି ସହଜରେ କର୍ମବନ୍ଧନରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇଯାଏ।" French Translation (Traduction en Français) "Il doit être connu comme un sannyasin constant celui qui ne hait ni ne désire ; car libre des dualités, ô aux bras puissants, il est facilement libéré des liens." Bhagavad Gita: Chapter 5, Verse 4 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script साङ्ख्ययोगौ पृथग्बालाः प्रवदन्ति न पण्डिताः । एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ५.४ ॥ IAST transliteration sāṅkhyayōgau pr̥thag bālāḥ pravadanti na paṇḍitāḥ | ēkam apy āsthitaḥ samyag ubhayōr vindatē phalam || 5.4 || Sanskrit Verse in Odia Script ସାଙ୍ଖ୍ୟଯୋଗୌ ପୃଥଗ୍ବାଲାଃ ପ୍ରବଦନ୍ତି ନ ପଣ୍ଡିତାଃ | ଏକମପ୍ୟାସ୍ଥିତଃ ସମ୍ୟଗୁଭୟୋର୍ବିନ୍ଦତେ ଫଲମ୍ || ୪ || Sri Aurobindo's English Interpretation "Children (the ignorant) speak of Sankhya and Yoga as distinct, not the wise; he who is firmly established in even one of them thoroughly, reaps the fruit of both." Odia Translation "ଅଳ୍ପବୁଦ୍ଧିସମ୍ପନ୍ନ ଅଜ୍ଞାନୀମାନେ (ବାଲାଃ) ହିଁ ସାଙ୍ଖ୍ୟଯୋଗ ଏବଂ କର୍ମଯୋଗକୁ ଅଲଗା ଅଲଗା ବୋଲି କହନ୍ତି, ପ୍ରକୃତ ପଣ୍ଡିତ ବା ଜ୍ଞାନୀମାନେ ନୁହେଁ I କାରଣ ଏହି ଦୁଇଟି ମଧ୍ୟରୁ ଯେକୌଣସି ଗୋଟିଏ ମାର୍ଗରେ ଭଲଭାବେ ସ୍ଥିତ ରହି ସାଧକ ଉଭୟର ସମାନ ଫଳ (ପରମପଦ) ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Les ignorants parlent du Sankhya et du Yoga comme de voies distinctes, non les sages ; celui qui s'établit fermement dans l'une d'elles récolte le fruit des deux." Bhagavad Gita: Chapter 5, Verse 5 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script यत्तत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते । एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५.५ ॥ IAST transliteration yat tat sāṅkhyaiḥ prāpyatē sthānaṃ tad yōgair api gamyatē | ēkaṃ sāṅkhyaṃ ca yōgaṃ ca yaḥ paśyati sa paśyati || 5.5 || Sanskrit Verse in Odia Script ଯତ୍ତତ୍ସାଙ୍ଖ୍ୟୈଃ ପ୍ରାପ୍ୟତେ ସ୍ଥାନଂ ତଦ୍ୟୋଗୈରପି ଗମ୍ୟତେ | ଏକଂ ସାଙ୍ଖ୍ୟଂ ଚ ଯୋଗଂ ଚ ଯଃ ପଶ୍ୟତି ସ ପଶ୍ୟତି || ୫ || Sri Aurobindo's English Interpretation "The status which is attained by the Sankhyas (Jnana Yogins) is also reached by the Yogins (Karma Yogins); he who sees Sankhya and Yoga as one, he truly sees." Odia Translation "ସାଙ୍ଖ୍ୟଯୋଗୀମାନଙ୍କ ଦ୍ଵାରା ଯେଉଁ ପରମ ପଦ ପ୍ରାପ୍ତ ହୁଏ, କର୍ମଯୋଗୀମାନେ ମଧ୍ୟ ସେହି ସମାନ ସ୍ଥାନରେ ଯାଇ ପହଞ୍ଚନ୍ତି I ଏଣୁ ଯେଉଁ ବ୍ୟକ୍ତି ସାଙ୍ଖ୍ୟ ଏବଂ କର୍ମଯୋଗକୁ ଫଳ ଦୃଷ୍ଟିରୁ ଏକ ଓ ସମାନ ବୋଲି ଦେଖେ, ସେ ହିଁ ପ୍ରକୃତ ସତ୍ୟ ଦେଖେ।" French Translation (Traduction en Français) "L'état qui est atteint par les Sankhyas est aussi atteint par les Yogis ; celui qui voit que le Sankhya et le Yoga sont un, celui-là voit véritablement." Bhagavad Gita: Chapter 5, Verse 6 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script संन्यासस्तु महाबाहो दुःखमाप्तुमयोगतः । योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ५.६ ॥ IAST transliteration saṃnyāsas tu mahābāhō duḥkham āptum ayōgataḥ | yōgayuktō munir brahma nacirēṇādhigacchati || 5.6 || Sanskrit Verse in Odia Script ସନ୍ନ୍ୟାସସ୍ତୁ ମହାବାହୋ ଦୁଃଖମାପ୍ତୁମଯୋଗତଃ | ଯୋଗଯୁକ୍ତୋ ମୁନିର୍ବ୍ରହ୍ମ ନଚିରେଣାଧିଗଚ୍ଛତି || ୬ || Sri Aurobindo's English Interpretation "But renunciation, O mighty-armed, is difficult to attain without Yoga; the sage integrated in Yoga arrives swiftly at the Brahman." Odia Translation "ମାତ୍ର ହେ ମହାବାହୋ! ନିଷ୍କାମ କର୍ମଯୋଗର ଅନୁଷ୍ଠାନ ବିନା କର୍ମର ପ୍ରକୃତ ସନ୍ନ୍ୟାସ ବା ତ୍ୟାଗ ପ୍ରାପ୍ତ ହେବା ଅତ୍ୟନ୍ତ ଦୁଃଖଦାୟକ ବା କଠିନ ଅଟେ I କର୍ମଯୋଗରେ ଯୁକ୍ତ ହୋଇଥିବା ମନନଶୀଳ ମୁନି ଅତି ଶୀଘ୍ର (ନଚିରେଣ) ସେହି ପରମ ବ୍ରହ୍ମଙ୍କୁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Mais le renoncement, ô aux bras puissants, est difficile à atteindre sans le Yoga ; le sage intégré dans le Yoga parvient rapidement au Brahman." Bhagavad Gita: Chapter 5, Verse 7 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः । सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ५.७ ॥ IAST transliteration yōgayuktō viśuddhātmā vijitātmā jitēndriyaḥ | sarvabhūtātmabhūtātmā kurvann api na lipyatē || 5.7 || Sanskrit Verse in Odia Script ଯୋଗଯୁକ୍ତୋ ବିଶୁଦ୍ଧାତ୍ମା ବିଜିତାତ୍ମା ଜିତେନ୍ଦ୍ରିୟଃ | ସର୍ବଭୂତାତ୍ମଭୂତାତ୍ମା କୁର୍ବନ୍ନପି ନ ଲିପ୍ୟତେ || ୭ || Sri Aurobindo's English Interpretation "He who is integrated in Yoga, pure in soul, master of his self, with his senses conquered, and whose self has become the Self of all existences, even though he acts, he is not tainted." Odia Translation "ଯେଉଁ କର୍ମଯୋଗୀ ପରମ ଶୁଦ୍ଧ ଅନ୍ତଃକରଣ ବିଶିଷ୍ଟ, ଯାହାଙ୍କର ଶରୀର ଓ ମନ ସଂଯମିତ, ଯିଏ ନିଜର ଇନ୍ଦ୍ରିୟମାନଙ୍କୁ ସମ୍ପୂର୍ଣ୍ଣ ଜୟ କରିଛନ୍ତି ଏବଂ ଯାହାଙ୍କର ଆତ୍ମା ସମସ୍ତ ଜୀବ ପ୍ରାଣୀଙ୍କ ଆତ୍ମା ସହ ଏକାକାର ହୋଇଯାଇଛି, ସେ ସଂସାରରେ ସମସ୍ତ କର୍ମ କରୁଥିଲେ ମଧ୍ୟ କଦାପି ସେଥିରେ ଲିପ୍ତ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Celui qui est intégré dans le Yoga, pur d'âme, maître de son être, ayant conquis ses sens, et dont le soi est devenu le Soi de toutes les existences, bien qu'il agisse, il n'est pas souillé." Bhagavad Gita: Chapter 5, Verse 8 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्वविद् । पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपन्श्वसन् ॥ ५.८ ॥ IAST transliteration naiva kiñcit karōmīti yuktō manyēta tattvavid | paśyañ śr̥ṇvan spr̥śañ jighrann aśnan gacchan svapan śvasan || 5.8 || Sanskrit Verse in Odia Script ନୈବ କିଞ୍ଚିତ୍କରୋମୀତି ଯୁକ୍ତୋ ମନ୍ୟେତ ତତ୍ତ୍ଵବିଦ୍ | ପଶ୍ୟଞ୍ଛୃଣ୍ଵନ୍ସ୍ପୃଶଞ୍ଜିଘ୍ରନ୍ନଶ୍ନନ୍ଗଚ୍ଛନ୍ସ୍ଵପନ୍ଶ୍ଵସନ୍ || ୮ || Sri Aurobindo's English Interpretation "The integrated man who knows the Truth thinks, 'I do nothing at all,' while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing," Odia Translation "ତତ୍ତ୍ଵକୁ ଜାଣିଥିବା ଯୋଗଯୁକ୍ତ ମହାପୁରୁଷ ଦେଖିବା, ଶୁଣିବା, ସ୍ପର୍ଶ କରିବା, ଶୁଙ୍ଘିବା, ଭୋଜନ କରିବା, ଗତି କରିବା, ଶୋଇବା ଏବଂ ନିଶ୍ଵାସ ପ୍ରଶ୍ଵାସ ନେବା ସମୟରେ ମଧ୍ୟ ନିଜ ମନରେ ଭାବନ୍ତି ଯେ, 'ମୁଁ ପ୍ରକୃତରେ କିଛି କରୁନାହିଁ';" French Translation (Traduction en Français) "L'homme intégré qui connaît la Vérité pense : 'Je ne fais absolument rien', tout en voyant, entendant, touchant, sentant, mangeant, marchant, dormant, respirant," Bhagavad Gita: Chapter 5, Verse 9 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script प्रलपन्विसृजन्गृह्णन्नुन्मिषन्निमिषन्नपि । इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ५.९ ॥ IAST transliteration pralapan visr̥jan gr̥hṇann unmiṣan nimiṣann api | indriyāṇīndriyārthēṣu vartanta iti dhārayan || 5.9 || Sanskrit Verse in Odia Script ପ୍ରଲପନ୍ଵିସୃଜନ୍ଗୃହ୍ଣନ୍ନୁନ୍ମିଷନ୍ନିମିଷନ୍ନପି | ଇନ୍ଦ୍ରିୟାଣୀନ୍ଦ୍ରିୟାର୍ଥେଷୁ ବର୍ତନ୍ତ ଇତି ଧାରୟନ୍ || ୯ || Sri Aurobindo's English Interpretation "—speaking, letting go, seizing, opening and closing his eyes, holding fast to the conviction that it is the senses which are acting upon their objects." Odia Translation "—କଥା କହିବା, ମଳମୂତ୍ର ତ୍ୟାଗ କରିବା, କୌଣସି ଜିନିଷ ଗ୍ରହଣ କରିବା ଏବଂ ଆଖି ଖୋଲିବା ଓ ବନ୍ଦ କରିବା ସମୟରେ ମଧ୍ୟ, 'ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ହିଁ ନିଜ ନିଜର ବିଷୟ ବସ୍ତୁଗୁଡ଼ିକରେ କାର୍ଯ୍ୟ କରୁଛନ୍ତି'—ଏହି ଧାରଣା ମନରେ ଦୃଢ଼ ରଖିଥାନ୍ତି।" French Translation (Traduction en Français) "—parlant, rejetant, saisissant, ouvrant et fermant les yeux, restant fermement attaché à la conviction que ce sont les sens seuls qui agissent sur leurs objets." Bhagavad Gita: Chapter 5, Verse 10 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न सा पापेन पद्मपत्रमिवाम्भसा ॥ ५.१० ॥ IAST transliteration brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ | lipyatē na sa pāpēna padmapatram ivāmbhasā || 5.10 || Sanskrit Verse in Odia Script ବ୍ରହ୍ମଣ୍ୟାଧାୟ କର୍ମାଣି ସଙ୍ଗଂ ତ୍ୟକ୍ତ୍ଵା କରୋତି ଯଃ | ଲିପ୍ୟତେ ନ ସ ପାପେନ ପଦ୍ମପତ୍ରମିବାମ୍ଭସା || ୧୦ || Sri Aurobindo's English Interpretation "He who performs actions, placing them in the Brahman, having abandoned attachment, is not tainted by sin, as a lotus leaf is untouched by water." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ସମସ୍ତ କର୍ମକୁ ପରମ ବ୍ରହ୍ମଙ୍କ ଠାରେ ସମର୍ପଣ କରି, ସର୍ବପ୍ରକାର ଆସକ୍ତି ତ୍ୟାଗ କରି କର୍ମ ସମ୍ପାଦନ କରେ, ପଦ୍ମପତ୍ରରେ ଜଳବିନ୍ଦୁ ଲିପ୍ତ ନହେଲା ପରି ତାକୁ କୌଣସି ପାପ ସ୍ପର୍ଶ କରିପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Celui qui accomplit les actions en les remettant au Brahman, ayant abandonné tout attachement, n'est pas souillé par le péché, de même que la feuille de lotus reste intacte au contact de l'eau." Bhagavad Gita: Chapter 5, Verse 11 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि । योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ ५.११ ॥ IAST transliteration kāyēna manasā buddhyā kēvalair indriyair api | yōginaḥ karma kurvanti saṅgaṃ tyaktvātmaśuddhayē || 5.11 || Sanskrit Verse in Odia Script କାୟେନ ମନସା ବୁଦ୍ଧ୍ୟା କେବଳୈରିନ୍ଦ୍ରିୟୈରପି | ଯୋଗିନଃ କର୍ମ କୁର୍ବନ୍ତି ସଙ୍ଗଂ ତ୍ୟକ୍ତ୍ଵାତ୍ମଶୁଦ୍ଧୟେ || ୧୧ || Sri Aurobindo's English Interpretation "Yogins perform action with the body, with the mind, with the understanding and with the pure senses, having abandoned attachment, for the self-purification." Odia Translation "କର୍ମଯୋଗୀମାନେ ମମତା ଓ ଆସକ୍ତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପରିତ୍ୟାଗ କରି, କେବଳ ଅନ୍ତଃକରଣ ଓ ଆତ୍ମଶୁଦ୍ଧି ନିମନ୍ତେ ଶରୀର, ମନ, ବୁଦ୍ଧି ଏବଂ କେବଳ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ଦ୍ଵାରା ମଧ୍ୟ କର୍ମ ସମ୍ପାଦନ କରନ୍ତି।" French Translation (Traduction en Français) "Les Yogis accomplissent l'action avec le corps, avec le mental, avec l'intelligence et avec les seuls sens, ayant abandonné tout attachement, pour la purification du soi." Bhagavad Gita: Chapter 5, Verse 12 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script युक्तः कर्मफलम् त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् । अयुक्तः कामकारेण फले सक्तो निबद्धते ॥ ५.१२ ॥ IAST transliteration yuktaḥ karmaphalaṃ tyaktvā śāntim āpnōti naiṣṭhikīm | ayuktaḥ kāmakārēṇa phalē saktō nibadhyatē || 5.12 || Sanskrit Verse in Odia Script ଯୁକ୍ତଃ କର୍ମଫଲମ୍ ତ୍ୟକ୍ତ୍ଵା ଶାନ୍ତିମାପ୍ନୋତି ନୈଷ୍ଠିକୀମ୍ | ଅଯୁକ୍ତଃ କାମକାରେଣ ଫଲେ ସକ୍ତୋ ନିବଧ୍ୟତେ || ୧୨ || Sri Aurobindo's English Interpretation "The integrated soul, having abandoned the fruit of action, attains to a settled peace; the unintegrated, attached to the fruit because of the impulsion of desire, is bound." Odia Translation "ଯୋଗଯୁକ୍ତ ମହାପୁରୁଷ କର୍ମଫଳକୁ ତ୍ୟାଗ କରି ପରମ ନୈଷ୍ଠିକୀ ଶାନ୍ତି (ମୋକ୍ଷ) ପ୍ରାପ୍ତ ହୁଅନ୍ତି; ମାତ୍ର ଭଗବଦ୍-ଭାବ ରହିତ ଅଯୁକ୍ତ ବ୍ୟକ୍ତି କାମନାର ବଶବର୍ତ୍ତୀ ହୋଇ ଫଳରେ ଆସକ୍ତ ରହନ୍ତି ଏବଂ ଦୃଢ଼ ଭାବରେ ଆବଦ୍ଧ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "L'âme intégrée, ayant abandonné le fruit de l'action, atteint à une paix durable ; l'âme non intégrée, attachée au fruit par l'impulsion du désir, est enchaînée." Bhagavad Gita: Chapter 5, Verse 13 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ ५.१३ ॥ IAST transliteration sarvakarmāṇi manasā saṃnyasyāstē sukhaṃ vaśī | navadvārē purē dēhī naiva kurvan na kārayan || 5.13 || Sanskrit Verse in Odia Script ସର୍ବକର୍ମାଣି ମନସା ସନ୍ନ୍ୟସ୍ୟାସ୍ତେ ସୁଖଂ ବଶୀ | ନବଦ୍ଵାରେ ପୁରେ ଦେହୀ ନୈବ କୁର୍ବନ୍ନ କାରୟନ୍ || ୧୩ || Sri Aurobindo's English Interpretation "The embodied soul, having renounced all actions by the mind, sits happily, a master, in the nine-gated city, neither acting at all nor causing to act." Odia Translation "ଜିତେନ୍ଦ୍ରିୟ ସଂଯମୀ ଜୀବାତ୍ମା (ଦେହୀ) ବିବେକ ବୁଦ୍ଧି ଦ୍ଵାରା ସମସ୍ତ ସାଂସାରିକ କର୍ମକୁ ମନରୁ ସନ୍ନ୍ୟାସ (ପରିତ୍ୟାଗ) କରି, ଏହି ନବଦ୍ଵାର ବିଶିଷ୍ଟ ଶରୀରରୂପୀ ପୁରରେ ସୁଖପୂର୍ବକ ବାସ କରେ; ସେ ନିଜେ କିଛି କରେ ନାହିଁ କି କାହା ଦ୍ଵାରା କରାଏ ନାହିଁ।" French Translation (Traduction en Français) "L'âme incarnée, ayant renoncé à toutes les actions par le mental, demeure heureuse, en maître, dans la cité aux neuf portes, n'agissant point par elle-même et ne causant point d'action." Bhagavad Gita: Chapter 5, Verse 14 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः । न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ ५.१४ ॥ IAST transliteration na kartrtvaṃ na karmāṇi lōkasya sr̥jati prabhuḥ | na karmaphalasaṃyōgaṃ svabhāvas tu pravartatē || 5.14 || Sanskrit Verse in Odia Script ନ କର୍ତୃତ୍ଵଂ ନ କର୍ମାଣି ଲୋକସ୍ୟ ସୃଜତି ପ୍ରଭୁଃ | ନ କର୍ମଫଲସଂଯୋଗଂ ସ୍ଵଭାବସ୍ତୁ ପ୍ରବର୍ତତେ || ୧୪ || Sri Aurobindo's English Interpretation "The Lord creates neither authorship nor actions for the world, nor the junction of action with its fruit; but it is Nature (Svabhava) which executes." Odia Translation "ପରମେଶ୍ଵର (ପ୍ରଭୁଃ) ଜଗତର ଜୀବମାନଙ୍କ ପାଇଁ ନା କର୍ତ୍ତୃତ୍ଵ (ମୁଁ କରୁଛି ବୋଲି ଅଭିମାନ) ସୃଷ୍ଟି କରନ୍ତି, ନା କର୍ମ ସମୂହ ସୃଷ୍ଟି କରନ୍ତି, କିମ୍ବା କର୍ମ ସହିତ ତାର ଫଳର ସଂଯୋଗ ମଧ୍ୟ ସେ କରନ୍ତି ନାହିଁ; ଏହା ତ କେବଳ ସେମାନଙ୍କର ପ୍ରକୃତି (ସ୍ଵଭାବ) ହିଁ କାର୍ଯ୍ୟ କରେ।" French Translation (Traduction en Français) "Le Seigneur ne crée pour le monde ni l'état d'auteur ni les actions, ni la liaison de l'action avec son fruit ; mais c'est la Nature (Svabhava) qui agit." Bhagavad Gita: Chapter 5, Verse 15 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः । अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ ५.१५ ॥ IAST transliteration nādattē kasyacit pāpaṃ na caiva sukr̥taṃ vibhuḥ | ajñānēnavr̥taṃ jñānaṃ tēna muhyanti jantavaḥ || 5.15 || Sanskrit Verse in Odia Script ନାଦତ୍ତେ କସ୍ୟଚିତ୍ପାପଂ ନ ଚୈବ ସୁକୃତଂ ବିଭୁଃ | ଅଜ୍ଞାନେନାବୃତଂ ଜ୍ଞାନଂ ତେନ ମୁହ୍ୟନ୍ତି ଜନ୍ତବଃ || ୧୫ || Sri Aurobindo's English Interpretation "The All-pervading Lord takes up neither the sin nor the good deed of anyone; Knowledge is enveloped by ignorance, and by that are creatures bewildered." Odia Translation "ସର୍ବବ୍ୟାପୀ ପରମାତ୍ମା (ବିଭୁଃ) କାହାରି ପାପ କିମ୍ବା କାହାରି ସୁକୃତ (ପୁଣ୍ୟ) ଗ୍ରହଣ କରନ୍ତି ନାହିଁ; ମାତ୍ର ପ୍ରକୃତ ଜ୍ଞାନ ଅଜ୍ଞାନ ଦ୍ଵାରା ଆବୃତ ହୋଇ ରହିଥିବାରୁ ସମସ୍ତ ସାଧାରଣ ଜୀବ ମୋହାଚ୍ଛନ୍ନ ଓ ଭ୍ରମିତ ହୋଇଥାନ୍ତି।" French Translation (Traduction en Français) "Le Seigneur universel ne prend sur Lui ni le péché ni la bonne action de quiconque ; la Connaissance est enveloppée par l'ignorance, et c'est par là que les créatures sont égarées." Bhagavad Gita: Chapter 5, Verse 16 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः । तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ ५.१६ ॥ IAST transliteration jñānēna tu tad ajñānaṃ yēṣāṃ nāśitam ātmanaḥ | tēṣām ādityavaj jñānaṃ prakāśayati tat param || 5.16 || Sanskrit Verse in Odia Script ଜ୍ଞାନେନ ତୁ ତଦଜ୍ଞାନଂ ଯେଷାଂ ନାଶିତମାତ୍ମନଃ | ତେଷାମାଦିତ୍ୟବଜ୍ଜ୍ଞାନଂ ପ୍ରକାଶୟତି ତତ୍ପରମ୍ || ୧୬ || Sri Aurobindo's English Interpretation "But for those whose ignorance is destroyed by the Knowledge of the Self, their Knowledge, like the sun, illumines that Supreme." Odia Translation "ମାତ୍ର ଯେଉଁମାନଙ୍କର ସେହି ଅଜ୍ଞାନ ଆତ୍ମଜ୍ଞାନ ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବିନଷ୍ଟ ହୋଇଯାଇଛି, ସେମାନଙ୍କର ସେହି ଦିବ୍ୟ ଜ୍ଞାନ ସୂର୍ଯ୍ୟ ସଦୃଶ (ଆଦିତ୍ୟବତ୍) ସେହି ପରମ ତତ୍ତ୍ଵକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପ୍ରକାଶିତ କରିଦିଏ।" French Translation (Traduction en Français) "Mais pour ceux dont l'ignorance est détruite par la Connaissance du Soi, leur Connaissance, tel le soleil, illumine ce Suprême." Bhagavad Gita: Chapter 5, Verse 17 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणाः । गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ ५.१७ ॥ IAST transliteration tadbuddhayas tadātmānas tanniṣṭhās tatparāyaṇāḥ | gacchanty apunarāvr̥ttiṃ jñānanirdhūtakalmaṣāḥ || 5.17 || Sanskrit Verse in Odia Script ତଦ୍ବୁଦ୍ଧୟସ୍ତଦାତ୍ମାନସ୍ତନ୍ନିଷ୍ଠାସ୍ତତ୍ପରାୟଣାଃ | ଗଚ୍ଛନ୍ତ୍ୟପୁନରାବୃତ୍ତିଂ ଜ୍ଞାନନିର୍ଧୂତକଲ୍ମଷାଃ || ୧୭ || Sri Aurobindo's English Interpretation "Turning their discerning mind to That, directing their whole self to That, established in That, and having That for their goal, they go whence there is no return, their sins washed away by Knowledge." Odia Translation "ଯାହାଙ୍କର ବୁଦ୍ଧି ପରମାତ୍ମାଙ୍କ ଠାରେ ସ୍ଥିର, ଯାହାଙ୍କର ଆତ୍ମା ତାଙ୍କ ସହ ଏକାକାର, ଯିଏ କେବଳ ତାଙ୍କଠାରେ ହିଁ ନିଷ୍ଠାବାନ ଏବଂ ଯିଏ କେବଳ ମୋ-ପରାୟଣ, ସେହି ଜ୍ଞାନ ଦ୍ଵାରା ସମସ୍ତ ପାପଧୌତ (ଶୁଦ୍ଧ) ହୋଇଥିବା ମହାପୁରୁଷମାନେ ପରମ ମୁକ୍ତି (ଅପୁନରାବୃତ୍ତି) ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Tournant leur mental vers Cela, dirigeant leur être tout entier vers Cela, établis dans Cela, et ayant Cela pour but unique, ils s'en vont là d'où il n'est pas de retour, leurs péchés lavés par la Connaissance." Bhagavad Gita: Chapter 5, Verse 18 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ ५.१८ ॥ IAST transliteration vidyāvinayasampannē brāhmaṇē gavi hastini | śuni caiva śvapākē ca paṇḍitāḥ samadarśinaḥ || 5.18 || Sanskrit Verse in Odia Script ବିଦ୍ୟାବିନୟସମ୍ପନ୍ନେ ବ୍ରାହ୍ମଣେ ଗବି ହସ୍ତିନି | ଶୁନି ଚୈବ ଶ୍ଵପାକେ ଚ ପଣ୍ଡିତାଃ ସମଦର୍ଶିନଃ || ୧୮ || Sri Aurobindo's English Interpretation "Sages see with an equal eye a Brahmin endowed with knowledge and humility, a cow, an elephant, and even a dog or an outcaste." Odia Translation "ଯେଉଁମାନେ ପ୍ରକୃତ ଜ୍ଞାନୀ (ପଣ୍ଡିତ), ସେମାନେ ବିଦ୍ୟା ଓ ବିନୟ ସମ୍ପନ୍ନ ବ୍ରାହ୍ମଣ, ଗୋରୁ, ହାତୀ, କୁକୁର ଏବଂ ଚଣ୍ଡାଳ (ଶ୍ଵପାକେ) ମଧ୍ୟରେ କୌଣସି ଭେଦଭାବ ନଦେଖି ସମସ୍ତଙ୍କଠାରେ ଏକ ସମାନ ଆତ୍ମତତ୍ତ୍ଵ (ସମଦର୍ଶିନଃ) ଦେଖନ୍ତି।" French Translation (Traduction en Français) "Les sages voient d'un œil égal un Brahmane doué de science et d'humilité, une vache, un éléphant, et même un chien ou un paria." Bhagavad Gita: Chapter 5, Verse 12 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः । निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ ५.१९ ॥ IAST transliteration ihaiva tair jitaḥ sargō yēṣāṃ sāmyē sthitaṃ manaḥ | nirdōṣaṃ hi samaṃ brahma tasmād brahmaṇi tē sthitāḥ || 5.19 || Sanskrit Verse in Odia Script ଇହୈବ ତୈର୍ଜିତଃ ସର୍ଗୋ ଯେଷାଂ ସାମ୍ୟେ ସ୍ଥିତଂ ମନଃ | ନିର୍ଦୋଷଂ ହି ସମଂ ବ୍ରହ୍ମ ତସ୍ମାଦ୍ବ୍ରହ୍ମଣି ତେ ସ୍ଥିତାଃ || ୧୯ || Sri Aurobindo's English Interpretation "Even here on earth is creation conquered by those whose mind is established in equality; for the Brahman is flawless and equal, therefore are they established in the Brahman." Odia Translation "ଯେଉଁମାନଙ୍କର ମନ ଏହି ସମତ୍ଵ ବା ସମଭାବରେ (ସାମ୍ୟେ) ସ୍ଥିର ରହିଥାଏ, ସେମାନେ ଏହି ଜୀବନରେ ହିଁ ସମଗ୍ର ସଂସାରକୁ ଜୟ କରିନିଅନ୍ତି; କାରଣ ସେହି ସଚ୍ଚିଦାନନ୍ଦ ବ୍ରହ୍ମ ସର୍ବଦା ଦୋଷରହିତ ଏବଂ ସମାନ, ଏଣୁ ସେମାନେ ବ୍ରହ୍ମରେ ହିଁ ନିରନ୍ତର ସ୍ଥିତ ରହନ୍ତି।" French Translation (Traduction en Français) "Ici-bas même la création est vaincue par ceux dont le mental est établi dans l'égalité ; car le Brahman est sans défaut et égal, c'est pourquoi ils sont établis dans le Brahman." Bhagavad Gita: Chapter 5, Verse 20 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् । स्थिरबुद्धिरसम्मूढो ब्रह्मविद्ब्रह्मणि स्थितः ॥ ५.२० ॥ IAST transliteration na prahr̥ṣyēt priyaṃ prāpya nōdvijēt prāpya cāpriyam | sthirabuddhir asammūḍhō brahmavid brahmaṇi sthitaḥ || 5.20 || Sanskrit Verse in Odia Script ନ ପ୍ରହୃଷ୍ୟେତ୍ପ୍ରିୟଂ ପ୍ରାପ୍ଯ ନୋଦ୍ଵିଜେତ୍ପ୍ରାପ୍ଯ ଚାପ୍ରିୟମ୍ | ସ୍ଥିରବୁଦ୍ଧିରସମ୍ମୂଢୋ ବ୍ରହ୍ମବିଦ୍ବ୍ରହ୍ମଣି ସ୍ଥିତଃ || ୨୦ || Sri Aurobindo's English Interpretation "He should not rejoice when he obtains what is pleasant, nor be dismayed when he meets what is unpleasant; with a steady understanding, undeluded, the knower of Brahman is established in Brahman." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ପ୍ରିୟ ବସ୍ତୁ ବା ପରିସ୍ଥିତି ପାଇ ଅତ୍ୟଧିକ ପ୍ରଫୁଲ୍ଲିତ ହୁଅନ୍ତି ନାହିଁ କିମ୍ବା ଅପ୍ରିୟ ବସ୍ତୁ ପାଇ ଆଦୌ ବିଚଳିତ (ଉଦ୍ଵେଗ) ହୁଅନ୍ତି ନାହିଁ, ସେହି ସ୍ଥିର ବୁଦ୍ଧିସମ୍ପନ୍ନ, ମୋହରହିତ ବ୍ରହ୍ମଜ୍ଞାନୀ ମହାପୁରୁଷ ସର୍ବଦା ବ୍ରହ୍ମରେ ହିଁ ସ୍ଥିତ ରହନ୍ତି।" French Translation (Traduction en Français) "Il ne doit pas se réjouir quand il obtient ce qui est agréable, ni être consterné quand il rencontre ce qui est désagréable ; l'esprit stable, exempt d'illusion, le connaisseur du Brahman est établi dans le Brahman." Bhagavad Gita: Chapter 5, Verse 21 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् । स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ ५.२१ ॥ IAST transliteration bāhyasparśēṣv asaktātmā vindaty ātmani yat sukham | sa brahmayōgayuktātmā sukham akṣayam aśnutē || 5.21 || Sanskrit Verse in Odia Script ବାହ୍ୟସ୍ପର୍ଶେଷ୍ଵସକ୍ତାତ୍ମା ବିନ୍ଦତ୍ୟାତ୍ମନି ୟତ୍ସୁଖମ୍ | ସ ବ୍ରହ୍ମୟୋଗୟୁକ୍ତାତ୍ମା ସୁଖମକ୍ଷୟମଶ୍ନୁତେ || ୨୧ || Sri Aurobindo's English Interpretation "He whose self is unattached to external touches and finds the happiness that is in the Self, he, his self-integrated in the Yoga of the Brahman, enjoys an imperishable happiness." Odia Translation "ବାହ୍ୟ ବିଷୟଭୋଗର ସଂସ୍ପର୍ଶରେ ଯାହାଙ୍କର ଅନ୍ତଃକରଣ ଆସକ୍ତ ହୁଏ ନାହିଁ, ସେ ନିଜର ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ସେହି ସ୍ଵାଭାବିକ ଆନନ୍ଦ ପ୍ରାପ୍ତ ହୁଅନ୍ତି। ସେହିପରି ବ୍ରହ୍ମଜ୍ଞାନରୂପକ ଯୋଗରେ ସମାଧିସ୍ଥ ମହାପୁରୁଷ ସର୍ବଦା ଅକ୍ଷୟ (କେବେ ନଷ୍ଟ ନ ହେଉଥିବା) ପରମାନନ୍ଦ ଉପଭୋଗ କରନ୍ତି।" French Translation (Traduction en Français) "Celui dont l'âme est détachée des contacts extérieurs et trouve le bonheur qui est dans le Soi, celui-là, son âme intégrée dans le Yoga du Brahman, jouit d'un bonheur impérissable." Bhagavad Gita: Chapter 5, Verse 22 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script ये ही संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ ५.२२ ॥ IAST transliteration yē hi saṃsparśajā bhōgā duḥkhayōnaya ēva tē | ādyantavantaḥ kauntēya na tēṣu ramatē budhaḥ || 5.22 || Sanskrit Verse in Odia Script ୟେ ହି ସଂସ୍ପର୍ଶଜା ଭୋଗା ଦୁଃଖୟୋନୟ ଏବ ତେ | ଆଦ୍ୟନ୍ତବନ୍ତଃ କୌନ୍ତେୟ ନ ତେଷୁ ରମତେ ବୁଧଃ || ୨cell୨ || Sri Aurobindo's English Interpretation "For the enjoyments born of the touches of things are causes of sorrow, they have a beginning and an end, O son of Kunti; the sage takes no delight in them." Odia Translation "କାରଣ ଇନ୍ଦ୍ରିୟ ଓ ବିଷୟମାନଙ୍କ ସଂସ୍ପର୍ଶରୁ ଜାତ ହେଉଥିବା ସମସ୍ତ ଭୋଗ୍ୟ ସୁଖ ପ୍ରକୃତରେ ଦୁଃଖର କାରଣ (ଦୁଃଖୟୋନୟ) ଅଟନ୍ତି I ହେ କୌନ୍ତେୟ! ସେଗୁଡ଼ିକ ଆଦି ଓ ଅନ୍ତ ବିଶିଷ୍ଟ (ଅନିତ୍ୟ) ଅଟନ୍ତି; ଏଣୁ ଜ୍ଞାନୀ ପୁରୁଷ ସେଗୁଡ଼ିକ ମଧ୍ୟରେ ଆଦୌ ରମଣ ବା ଆନନ୍ଦ ଲାଭ କରନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Car les jouissances nées du contact des choses sont des causes de douleur, elles ont un commencement et une fin, ô fils de Kunti ; le sage ne cherche pas en elles son plaisir." Bhagavad Gita: Chapter 5, Verse 23 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् । कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ ५.२३ ॥ IAST transliteration śaknōtīhaiva yaḥ sōḍhuṃ prāk śarīravimōkṣaṇāt | kāmakrōdhōdbhavaṃ vēgaṃ sa yuktaḥ sa sukhī naraḥ || 5.23 || Sanskrit Verse in Odia Script ଶକ୍ନୋତୀହୈବ ୟଃ ସୋଢୁଂ ପ୍ରାକ୍ଶରୀରବିମୋକ୍ଷଣାତ୍ | କାମକ୍ରୋଧୋଦ୍ଭବଂ ବେଗଂ ସ ୟୁକ୍ତଃ ସ ସୁଖୀ ନରଃ || ୨୩ || Sri Aurobindo's English Interpretation "He who can bear here in the body, before his release from the carcass, the rush of desire and wrath, he is the integrated man, he is the happy man." Odia Translation "ଯେଉଁ ମନୁଷ୍ୟ ଏହି ସଂସାରରେ, ନିଜର ଶରୀର ତ୍ୟାଗ କରିବା ପୂର୍ବରୁ (ପ୍ରାକ୍ ଶରୀରବିମୋକ୍ଷଣାତ୍), କାମ ଏବଂ କ୍ରୋଧରୁ ଉତ୍ପନ୍ନ ହେଉଥିବା ପ୍ରବଳ ବେଗକୁ ସହ୍ୟ କରିବାକୁ ସମର୍ଥ ହୁଏ, ସେ ହିଁ ପ୍ରକୃତ ଯୋଗଯୁକ୍ତ ଏବଂ ସେ ହିଁ ଏହି ପୃଥିବୀରେ ପ୍ରକୃତ ସୁଖୀ ମନୁଷ୍ୟ।" French Translation (Traduction en Français) "Celui qui peut endurer ici-bas, avant d'être libéré de son corps, l'impulsion du désir et de la colère, celui-là est l'homme intégré, celui-là est l'homme heureux." Bhagavad Gita: Chapter 5, Verse 24 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः । स योगी ब्रह्मनिर्वाणम् ब्रह्मभूतोऽधिगच्छति ॥ ५.२४ ॥ IAST transliteration yō ’ntaḥsukhō ’ntarārāmas tathāntarjyōtir ēva yaḥ | sa yōgī brahmanirvāṇam brahmabhūtō ’dhigacchati || 5.24 || Sanskrit Verse in Odia Script ୟୋଽନ୍ତଃସୁଖୋଽନ୍ତରାରାମସ୍ତଥାନ୍ତର୍ଜ୍ୟୋତିରେବ ୟଃ | ସ ୟୋଗୀ ବ୍ରହ୍ମନିର୍ଵାଣମ୍ ବ୍ରହ୍ମଭୂତୋଽଧିଗଚ୍ଛତି || ୨୪ || Sri Aurobindo's English Interpretation "He who has the inner happiness and the inner ease, and the inner light, that Yogin becomes the Brahman and attains to the absorption into the Brahman." Odia Translation "ଯେଉଁ ମନୁଷ୍ୟ କେବଳ ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ସୁଖୀ (ଅନ୍ତଃସୁଖୋ), ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ରମଣ କରେ (ଅନ୍ତରାରାମଃ) ଏବଂ ଯାହାଙ୍କ ଜୀବନ ଆତ୍ମାର ଦିବ୍ୟ ଜ୍ୟୋତିରେ ଜ୍ଞାନଦୀପ୍ତ, ସେହି ବ୍ରହ୍ମଭୂତ ଯୋଗୀ ପରମ ଶାନ୍ତି ସ୍ଵରୂପ ବ୍ରହ୍ମନିର୍ଵାଣ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Celui qui a le bonheur intérieur, la joie intérieure, et la lumière intérieure, ce Yogi devient le Brahman et atteint à l'absorption dans le Brahman." Bhagavad Gita: Chapter 5, Verse 25 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः । छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ ५.२५ ॥ IAST transliteration labhantē brahmanirvāṇam r̥ṣayaḥ kṣīṇakalmaṣāḥ | chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ || 5.25 || Sanskrit Verse in Odia Script ଲଭନ୍ତେ ବ୍ରହ୍ମନିର୍ଵାଣମୃଷୟଃ କ୍ଷୀଣକଲ୍ମଷାଃ | ଛିନ୍ନଦ୍ଵୈଧା ୟତାତ୍ମାନଃ ସର୍ବଭୂତହିତେ ରତାଃ || ୨୫ || Sri Aurobindo's English Interpretation "The rishis, their sins washed away, their doubts torn asunder, their selves controlled, and devoted to the welfare of all existences, attain to the absorption into the Brahman." Odia Translation "ଯେଉଁ ସଂଯମୀ ଋଷିମାନଙ୍କର ସମସ୍ତ ପାପ କ୍ଷୟ ହୋଇଯାଇଛି, ଯାହାଙ୍କର ସମସ୍ତ ପ୍ରକାର ଦ୍ଵୈଧ ବା ସଂଶୟ ସମ୍ପୂର୍ଣ୍ଣ ନଷ୍ଟ ହୋଇଛି, ଯାହାଙ୍କର ମନ ସଂଯମିତ ଏବଂ ଯିଏ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଙ୍ଗଳ ସାଧନରେ (ସର୍ବଭୂତହିତେ) ସଦା ରତ ଥାନ୍ତି, ସେମାନେ ବ୍ରହ୍ମନିର୍ଵାଣ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Les rishis, leurs péchés effacés, leurs doutes déchirés, maîtres d'eux-mêmes, et dévoués au bien-être de toutes les existences, atteignent à l'absorption dans le Brahman." Bhagavad Gita: Chapter 5, Verse 26 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script कामक्रोधविमुक्तानां यतीनां यतचेतसाम् । अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ ५.२६ ॥ IAST transliteration kāmakrōdhavimuktānāṃ yatīnāṃ yatacētasām | abhitō brahmanirvāṇaṃ vartatē viditātmanām || 5.26 || Sanskrit Verse in Odia Script କାମକ୍ରୋଧବିମୁକ୍ତାନାଂ ୟତୀନାଂ ୟତଚେତସାମ୍ | ଅଭିତୋ ବ୍ରହ୍ମନିର୍ଵାଣଂ ବର୍ତତେ ବିଦିତାତ୍ମନାମ୍ || ୨୬ || Sri Aurobindo's English Interpretation "To the ascetics, free from desire and wrath, with controlled minds, who have known the Self, near to them is the absorption into the Brahman, everywhere." Odia Translation "କାମ ଓ କ୍ରୋଧରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ, ସଂଯମିତ ମନ ବିଶିଷ୍ଟ ତଥା ଆତ୍ମସ୍ଵରୂପକୁ ଜାଣିଥିବା (ବିଦିତାତ୍ମନାମ୍) ସନ୍ନ୍ୟାସୀମାନଙ୍କ ପାଇଁ ସବୁ ସମୟରେ ଏବଂ ଚତୁର୍ଦ୍ଦିଗରେ କେବଳ ଶାନ୍ତିମୟ ବ୍ରହ୍ମନିର୍ଵାଣ ହିଁ ବିଦ୍ୟମାନ ଥାଏ।" French Translation (Traduction en Français) "Pour les ascètes, libres de désir et de colère, à l'esprit maîtrisé, qui ont connu le Soi, proche d'eux se trouve l'absorption dans le Brahman, en tous lieux." Bhagavad Gita: Chapter 5, Verse 27 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः । प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ ५.२७ ॥ IAST transliteration sparśān kr̥tvā bahir bāhyāṃś cakṣuś caivāntarē bhruvōḥ | prāṇāpānau samau kr̥tvā nāsābhyantaracāriṇau || 5.27 || Sanskrit Verse in Odia Script ସ୍ପର୍ଶାନ୍କୃତ୍ଵା ବହିର୍ବାହ୍ୟାଂଶ୍ଚକ୍ଷୁଶ୍ଚୈବାନ୍ତରେ ଭ୍ରୁବୋଃ | ପ୍ରାଣାପାନୌ ସମୌ କୃତ୍ଵା ନାସାଭ୍ୟନ୍ତରଚାରିଣୌ || ୨୭ || Sri Aurobindo's English Interpretation "Having shut out external touches, fixing the vision between the eyebrows, making equal the outward and the inward breaths moving within the nostrils," Odia Translation "ବାହ୍ୟ ବିଷୟଭୋଗର ଚିନ୍ତନକୁ ବାହାରେ ହିଁ ଦୂର କରି, ନିଜର ଦୃଷ୍ଟିକୁ ଦୁଇ ଭ୍ରୂଲତା ମଧ୍ୟରେ (ଅନ୍ତରେ ଭ୍ରୁବୋଃ) ସ୍ଥିର କରି ଏବଂ ନାସିକା ମଧ୍ୟରେ ଚଳପ୍ରଚଳ ହେଉଥିବା ପ୍ରାଣ ଓ ଅପାନ ବାୟୁକୁ ସମାନ (ସମୌ) କରି," French Translation (Traduction en Français) "Ayant banni les contacts extérieurs, fixant la vue entre les sourcils, rendant égaux les souffles expirés et inspirés qui circulent à l'intérieur des narines," Bhagavad Gita: Chapter 5, Verse 28 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः । विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ ५.२८ ॥ IAST transliteration yatēndriyamanōbuddhir munir mōkṣaparāyaṇaḥ | vigatēcchābhayacrōdhō yaḥ sadā mukta ēva saḥ || 5.28 || Sanskrit Verse in Odia Script ୟତେନ୍ଦ୍ରିୟମନୋବୁଦ୍ଧିର୍ମୁନିର୍ମୋକ୍ଷପରାୟଣଃ | ବିଗତେଚ୍ଛାଭୟକ୍ରୋଧୋ ୟଃ ସଦା ମୁକ୍ତ ଏବ ସଃ || ୨୮ || Sri Aurobindo's English Interpretation "—the sage, with controlled senses, mind and understanding, wholly intent on liberation, from whom desire, fear and wrath have passed away, is for ever free." Odia Translation "—ଯେଉଁ ମନନଶୀଳ ମୁନିଙ୍କର ଇନ୍ଦ୍ରିୟ, ମନ ଓ ବୁଦ୍ଧି ସମ୍ପୂର୍ଣ୍ଣ ସଂଯମିତ, ଯିଏ କେବଳ ପରମ ମୋକ୍ଷରୂପକ ଲକ୍ଷ୍ୟରେ ବ୍ରତୀ ଏବଂ ଯାହାଙ୍କର ଇଚ୍ଛା (କାମନା), ଭୟ ଓ କ୍ରୋଧ ସଦା ଦୂର ହୋଇଯାଇଛି, ସେ ବାସ୍ତବରେ ସର୍ବଦା ମୁକ୍ତ ହିଁ ଅଟନ୍ତି।" French Translation (Traduction en Français) "—le sage, dont les sens, le mental et l'intelligence sont maîtrisés, tendu tout entier vers la libération, de qui le désir, la peur et la colère se sont enfuis, est pour toujours libre." Bhagavad Gita: Chapter 5, Verse 29 (ପଞ୍ଚମ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् । सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ ५.२९ ॥ IAST transliteration bhōktāraṃ yajñatapasāṃ sarvalōkamahēśvaram | suhr̥daṃ sarvabhūtānāṃ jñātvā māṃ śāntim ṛcchati || 5.29 || Sanskrit Verse in Odia Script ଭୋକ୍ତାରଂ ୟଜ୍ଞତପସାଂ ସର୍ବଲୋକମହେଶ୍ଵରମ୍ | ସୁହୃଦଂ ସର୍ବଭୂତାନାଂ ଜ୍ଞାତ୍ଵା ମାଂ ଶାନ୍ତିମୃଚ୍ଛତି || ୨୯ || Sri Aurobindo's English Interpretation "Knowing Me as the enjoyer of sacrifice and austerities, the great Lord of all the worlds, and the friend of all existences, he arrives at peace." Odia Translation "ମୋତେ ସମସ୍ତ ଯଜ୍ଞ ଏବଂ ତପସ୍ୟାର ଏକମାତ୍ର ଭୋକ୍ତା, ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡର ମହେଶ୍ଵର (ସର୍ବଲୋକମହେଶ୍ଵରମ୍) ଏବଂ ସମସ୍ତ ପ୍ରାଣୀଙ୍କର ପରମ ମିତ୍ର ତଥା ଶୁଭେଚ୍ଛୁ (ସୁହୃଦମ୍) ବୋଲି ଜ୍ଞାତ ହୋଇ, ମନୁଷ୍ୟ ପରମ ଶାନ୍ତି ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Me connaissant comme le bénéficiaire du sacrifice et des austérités, le grand Seigneur de tous les mondes, et l'ami de toutes les créatures, il parvient à la paix." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मसंन्यासयोगो नाम पञ्चमोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 6/ Chapter 6. The Yoga of the Supreme Spirit Bhagavad Gita: Chapter 6, Verse 1 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — अनाश्रितः कर्मफलं कार्यं कर्म करोति यः । स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥ ६.१ ॥ IAST transliteration śrībhagavānuvāca — anāśritaḥ karmaphalaṃ kāryaṃ karma karōti yaḥ | sa saṃnyāsī ca yōgī ca na niragnir na cākriyaḥ || 6.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଅନାଶ୍ରିତଃ କର୍ମଫଲଂ କାର୍ୟଂ କର୍ମ କରୋତି ୟଃ | ସ ସନ୍ନ୍ୟାସୀ ଚ ୟୋଗୀ ଚ ନ ନିରଗ୍ନିର୍ନ ଚାକ୍ରିୟଃ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: He who performs the action that ought to be done, without depending on the fruit of action, he is the Sannyasin and he is the Yogin; not he who has cleared away the sacrificial fire from his hearth, nor he who is actionless." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ଯେଉଁ ବ୍ୟକ୍ତି କର୍ମର ଫଳ ଆଶ୍ରୟ ନକରି, କର୍ତ୍ତବ୍ୟ ମନେ କରି କର୍ମ କରନ୍ତି, ସେ ହିଁ ପ୍ରକୃତ ସନ୍ନ୍ୟାସୀ ଏବଂ ସେ ହିଁ ପ୍ରକୃତ ଯୋଗୀ I କେବଳ ଗୃହସ୍ଥାଶ୍ରମର ଅଗ୍ନି ତ୍ୟାଗ କରିଥିବା ବ୍ୟକ୍ତି ସନ୍ନ୍ୟାସୀ ନୁହନ୍ତି କିମ୍ବା ସମସ୍ତ ଶାରୀରିକ କ୍ରିୟା ତ୍ୟାଗ କରିଥିବା ବ୍ୟକ୍ତି ଯୋଗୀ ନୁହନ୍ତି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Celui qui accomplit l'action qui doit être faite, sans dépendre du fruit de l'action, celui-là est le Sannyasin et celui-là est le Yogi ; et non pas celui qui a éteint le feu sacrificiel, ni celui qui reste inactif." Bhagavad Gita: Chapter 6, Verse 2 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଦ୍ଵିତୀୟ ଶ୍ଳୋକ) Devanagari script यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव । न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ ६.२ ॥ IAST transliteration yaṃ saṃnyāsam iti prāhur yōgaṃ taṃ viddhi pāṇḍava | na hy asaṃnyastasaṅkalpō yōgī bhavati kaścana || 6.2 || Sanskrit Verse in Odia Script ୟଂ ସନ୍ନ୍ୟାସମିତି ପ୍ରାହୁର୍ୟୋଗଂ ତଂ ବିଦ୍ଧି ପାଣ୍ଡବ | ନ ହ୍ୟସନ୍ନ୍ୟସ୍ତସଙ୍କଳ୍ପୋ ୟୋଗୀ ଭବତି କଶ୍ଚନ || ୨ || Sri Aurobindo's English Interpretation "What they call renunciation (Sannyasa), know that to be Yoga, O Pandava; for none becomes a Yogin who has not renounced the desire-will (sankalpa) in the mind." Odia Translation "ହେ ପାଣ୍ଡବ (ଅର୍ଜୁନ)! ଶାସ୍ତ୍ରରେ ଯାହାକୁ ସନ୍ନ୍ୟାସ ବୋଲି କୁହାଯାଇଛି, ତାହାକୁ ହିଁ ତୁମେ ନିଷ୍କାମ କର୍ମଯୋଗ ବୋଲି ଜାଣ; କାରଣ ମନରେ ଥିବା ସକାମ ସଙ୍କଳ୍ପ ତଥା ବାସନାକୁ ତ୍ୟାଗ ନକରି କୌଣସି ବ୍ୟକ୍ତି କଦାପି ପ୍ରକୃତ ଯୋଗୀ ହୋଇପାରିବେ ନାହିଁ।" French Translation (Traduction en Français) "Ce qu'on appelle renoncement (Sannyasa), sache que c'est le Yoga, ô Pandava ; car nul ne devient un Yogi s'il n'a d'abord renoncé à la volonté de désir (sankalpa) dans son mental." Bhagavad Gita: Chapter 6, Verse 3 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते । योगारूढस्य तस्यैव शमः कारणमुच्यते ॥ ६.३ ॥ IAST transliteration ārurukṣōr munēr yōgaṃ karma kāraṇam ucyatē | yōgārūḍhasya tasyaiva śamaḥ kāraṇam ucyatē || 6.3 || Sanskrit Verse in Odia Script ଆରୁରୁକ୍ଷୋର୍ମୁନେର୍ୟୋଗଂ କର୍ମ କାରଣମୁଚ୍ଯତେ | ୟୋଗାରୂଢସ୍ତ୍ୟ ତସ୍ୟୈବ ଶମଃ କାରଣମୁଚ୍ଯତେ || ୩ || Sri Aurobindo's English Interpretation "For the sage who desires to rise to Yoga, action is said to be the means; when he has risen to Yoga, serenity (shama) is said to be the means." Odia Translation "ଯୋଗ ଆରୋହଣ କରିବାକୁ ଇଚ୍ଛା କରୁଥିବା ମନନଶୀଳ ସାଧକଙ୍କ ପାଇଁ ନିଷ୍କାମ କର୍ମ କରିବା ହିଁ ମାଧ୍ୟମ (କାରଣମ୍) ବୋଲି କୁହାଯାଏ; ଆଉ ସେହି ଯୋଗରେ ସମ୍ପୂର୍ଣ୍ଣ ଆରୂଢ଼ (ସ୍ଥିର) ହୋଇସାରିବା ପରେ, ସାଂସାରିକ ସଙ୍କଳ୍ପର ଅଭାବରୂପକ ଆନ୍ତରିକ ଶାନ୍ତି (ଶମଃ) ହିଁ ତାଙ୍କ ପ୍ରଗତିର ମାଧ୍ୟମ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Pour le sage qui désire s'élever jusqu'au Yoga, l'action est dite être le moyen ; lorsqu'il s'est élevé jusqu'au Yoga, la sérénité (shama) est dite être le moyen." Bhagavad Gita: Chapter 6, Verse 4 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते । सर्वसङ्कल्पसंन्यासी योगारूढस्तदोच्यते ॥ ६.४ ॥ IAST transliteration yadā hi nēndriyārthēṣu na karmasv anuṣajjatē | sarvasaṅkalpasaṃnyāsī yōgārūḍhas tadōcyatē || 6.4 || Sanskrit Verse in Odia Script ୟଦା ହି ନେନ୍ଦ୍ରିୟାର୍ଥେଷୁ ନ କର୍ମସ୍ଵନୁଷଜ୍ଜତେ | ସର୍ବସଙ୍କଳ୍ପସନ୍ନ୍ୟାସୀ ୟୋଗାରୂଢସ୍ତଦୋଚ୍ୟତେ || ୪ || Sri Aurobindo's English Interpretation "When a man is attached neither to the objects of sense nor to actions, and has renounced all desire-wills of the mind, then is he said to be a man risen to Yoga (Yogarudha)." Odia Translation "ଯେଉଁ ସମୟରେ ମନୁଷ୍ୟ ନା ଇନ୍ଦ୍ରିୟର ଭୋଗ୍ୟ ବିଷୟଗୁଡ଼ିକରେ ଆସକ୍ତ ହୁଏ, ନା ସାଂସାରିକ କର୍ମ ସମୂହରେ ଆସକ୍ତ ହୁଏ ଏବଂ ସମସ୍ତ ସଙ୍କଳ୍ପକୁ ସମ୍ପୂର୍ଣ୍ଣ ପରିତ୍ୟାଗ କରିଦିଏ, ସେତେବେଳେ ସେ 'ୟୋଗାରୂଢ଼' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Quand un homme n'est attaché ni aux objets des sens ni aux actions, et qu'il a renoncé à toutes les volontés de désir du mental, alors il est dit être un homme élevé jusqu'au Yoga (Yogarudha)." Bhagavad Gita: Chapter 6, Verse 5 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script उद्धरेदात्मनात्मानं नात्मानमवसादयेत् । आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥ ६.五 ॥ IAST transliteration uddharēd ātmanātmānaṃ nātmānam avasādayēt | ātmaiva hy ātmanō bandhur ātmaiva ripur ātmanaḥ || 6.5 || Sanskrit Verse in Odia Script ଉଦ୍ଧରେଦାତ୍ମନାତ୍ମାନଂ ନାତ୍ମାନମବସାଦୟେତ୍ | ଆତ୍ମୈବ ହ୍ୟାତ୍ମନୋ ବନ୍ଧୁରାତ୍ମୈବ ରିପୁରାତ୍ମନଃ || ୫ || Sri Aurobindo's English Interpretation "By the Self one should deliver the self, and not depress or cast down the self; for the Self is the friend of the self, and the self is the enemy of the self." Odia Translation "ମନୁଷ୍ୟ ନିଜ ବିବେକୀ ଆତ୍ମା ଦ୍ଵାରା ନିଜର (ଭ୍ରମିତ ମନର) ଉଦ୍ଧାର କରିବା ଉଚିତ ଏବଂ ନିଜକୁ କଦାପି ଅଧୋଗତି ବା ନିରାଶା ଆଡ଼କୁ ଠେଲିଦେବା ଉଚିତ ନୁହେଁ; କାରଣ ଏହି ଆତ୍ମା ହିଁ ନିଜର ପରମ ବନ୍ଧୁ ଏବଂ ଏହି ଆତ୍ମା ହିଁ ନିଜର ପ୍ରଧାନ ଶତ୍ରୁ (ରିପୁଃ) ଅଟେ।" French Translation (Traduction en Français) "Par le Soi on doit délivrer le petit moi, et ne point déprimer ni rabaisser le moi ; car le Soi est l'ami du moi, et le moi est l'ennemi du Soi." Bhagavad Gita: Chapter 6, Verse 6 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script बन्धुरात्मात्मनस्तस्य येनात्मैवात्मना जितः । अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत् ॥ ६.६ ॥ IAST transliteration bandhur ātmātmanas tasya yēnātmaivātmanā jitaḥ | anātmanas tu śatrutvē vartētātmaiva śatruvat || 6.6 || Sanskrit Verse in Odia Script ବନ୍ଧୁରାତ୍ମାତ୍ମନସ୍ତସ୍ୟ ୟେନାତ୍ମୈବାତ୍ମନା ଜିତଃ | ଅନାତ୍ମନସ୍ତୁ ଶତ୍ରୁତ୍ଵେ ବର୍ତେତାତ୍ମୈବ ଶତ୍ରୁବତ୍ || ୬ || Sri Aurobindo's English Interpretation "The Self is the friend of that self by whom the self is conquered by the Self; but for him who is not in possession of his self, the Self lives as his enemy, at war with him." Odia Translation "ଯେଉଁ ଜୀବ ନିଜ ବିବେକ ଦ୍ଵାରା ନିଜର ମନ ଓ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକୁ ସମ୍ପୂର୍ଣ୍ଣ ଜୟ କରିଛି, ତା’ ପାଇଁ ତାର ଆତ୍ମା ପରମ ବନ୍ଧୁ ଅଟେ; ମାତ୍ର ଯିଏ ନିଜ ମନକୁ ଜୟ କରିନାହିଁ (ଅନାତ୍ମନଃ), ତାର ଆତ୍ମା ସ୍ଵୟଂ ତାର ଶତ୍ରୁ ପରି ଶତ୍ରୁତାପୂର୍ଣ୍ଣ ବ୍ୟବହାର କରିଥାଏ।" French Translation (Traduction en Français) "Le Soi est l'ami de ce moi par qui le moi est conquis par le Soi ; mais pour celui qui ne se possède pas lui-même, le Soi vit comme son ennemi, en guerre avec lui." Bhagavad Gita: Chapter 6, Verse 7 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script जितात्मनः प्रशान्तस्य परमात्मा समाहितः । शीतोष्णसुखदुःखेषु तथा मानापमानयोः ॥ ६.७ ॥ IAST transliteration jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītōṣṇasukhaduḥkhēṣu tathā mānāpamānayōḥ || 6.7 || Sanskrit Verse in Odia Script ଜିତାତ୍ମନଃ ପ୍ରଶାନ୍ତସ୍ୟ ପରମାତ୍ମା ସମାହିତଃ | ଶୀତୋଷ୍ଣସୁଖଦୁଃଖେଷୁ ତଥା ମାନାପମାନୟୋଃ || ୭ || Sri Aurobindo's English Interpretation "He who has conquered his self and is peaceful, his Supreme Self is perfectly settled in concentration in cold and heat, pleasure and pain, and in honor and disgrace." Odia Translation "ଯେଉଁ ଜିତେନ୍ଦ୍ରିୟ ତଥା ପରମ ଶାନ୍ତ ଚିତ୍ତ ପୁରୁଷ ଶୀତ-ଉଷ୍ଣତା, ସୁଖ-ଦୁଃଖ ଏବଂ ମାନ-ଅପମାନ ଆଦି ସମସ୍ତ ସାଂସାରିକ ପରିସ୍ଥିତିରେ ବିଚଳିତ ହୁଅନ୍ତି ନାହିଁ, ତାଙ୍କର ସ୍ଵରୂପ ସର୍ବଦା ପରମାତ୍ମାଙ୍କ ଠାରେ ସମ୍ପୂର୍ଣ୍ଣ ସମାହିତ (ସ୍ଥିର) ରହିଥାଏ।" French Translation (Traduction en Français) "Celui qui a conquis son moi et qui est paisible, son Soi Suprême est parfaitement établi en concentration dans le froid et le chaud, le plaisir et la douleur, et dans l'honneur et l'infamie." Bhagavad Gita: Chapter 6, Verse 8 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः । युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः ॥ ६.८ ॥ IAST transliteration jñānavijñānatr̥ptātmā kūṭasthō vijitēndriyaḥ | yukta ity ucyatē yōgī samalōṣṭāśmakāñcanaḥ || 6.8 || Sanskrit Verse in Odia Script ଜ୍ଞାନବିଜ୍ଞାନତୃପ୍ତାତ୍ମା କୂଟସ୍ଥୋ ବିଜିତେନ୍ଦ୍ରିୟଃ | ୟୁକ୍ତ ଇତ୍ୟୁଚ୍ୟତେ ୟୋଗୀ ସମଲୋଷ୍ଟାଶ୍ମକାଞ୍ଚନଃ || ୮ || Sri Aurobindo's English Interpretation "The Yogin whose self is satisfied with knowledge and spiritual discernment, who is changeless (Kutastha), a master of his senses, to whom a clod of earth, a stone and gold are equal, he is said to be integrated." Odia Translation "ଯେଉଁ ଯୋଗୀଙ୍କର ଅନ୍ତଃକରଣ ଜ୍ଞାନ ଓ ବିଜ୍ଞାନ (ଆତ୍ମାନୁଭୂତି) ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ତୃପ୍ତ, ଯିଏ ନିର୍ବିକାର (କୂଟସ୍ଥଃ), ଜିତେନ୍ଦ୍ରିୟ ଏବଂ ଯାହାଙ୍କ ଦୃଷ୍ଟିରେ ମାଟି ପିଣ୍ଡୁଳା, ପଥର ତଥା ସୁବର୍ଣ୍ଣ ସବୁ ସମାନ, ସେ ହିଁ ପ୍ରକୃତ ଯୋଗଯୁକ୍ତ ବୋଲି କୁହାଯାନ୍ତି।" French Translation (Traduction en Français) "Le Yogi dont le soi est satisfait de connaissance et de discernement spirituel, qui est immuable (Kutastha), maître de ses sens, pour qui une motte de terre, une pierre et de l'or sont égaux, celui-là est dit intégré." Bhagavad Gita: Chapter 6, Verse 9 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु । साधुष्वपि च पापेषु समबुद्धिर्विशिष्यते ॥ ६.९ ॥ IAST transliteration suhr̥n mitrāry udāsīna madhyastha dvēṣya bandhuṣu | sādhuṣv api ca pāpēṣu samabuddhir viśiṣyatē || 6.9 || Sanskrit Verse in Odia Script ସୁହୃନ୍ମିତ୍ରାର୍ୟୁଦାସୀନମଧ୍ୟସ୍ଥଦ୍ଵେଷ୍ୟବନ୍ଧୁଷୁ | ସାଧୁଷ୍ଵପି ଚ ପାପେଷୁ ସମବୁଦ୍ଧିର୍ଭିଶିଷ୍ୟତେ || ୯ || Sri Aurobindo's English Interpretation "He who is equal in heart to the well-wisher, the friend, the enemy, the indifferent, the mediator, the hateful, the relative, and to the righteous and the sinners, he excelleth." Odia Translation "ଶୁଭେଚ୍ଛୁ (ସୁହୃଦ୍), ସଖା, ଶତ୍ରୁ, ଉଦାସୀନ, ମଧ୍ୟସ୍ଥ (ମଧ୍ୟସ୍ଥ), ଦ୍ଵେଷୀ, ସମ୍ବନ୍ଧୀ, ସନ୍ଥ ତଥା ପାପୀମାନଙ୍କ ପ୍ରତି ସମାନ ବୁଦ୍ଧି ବା ଭାବ (ସମବୁଦ୍ଧିଃ) ରଖୁଥିବା ମନୁଷ୍ୟ ହିଁ ସମସ୍ତଙ୍କ ମଧ୍ୟରେ ଶ୍ରେଷ୍ଠ (ବିଶିଷ୍ୟତେ) ଅଟନ୍ତି।" French Translation (Traduction en Français) "Celui qui est égal en son cœur envers le bienveillant, l'ami, l'ennemi, l'indifférent, le médiateur, le haineux, le parent, et envers les justes comme les pécheurs, celui-là excelle." Bhagavad Gita: Chapter 6, Verse 10 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script योगी युञ्जीत सततमात्मानं रहसि स्थितः । एकाकी यतचित्तात्मा निराशीरपरिग्रहः ॥ ६.१० ॥ IAST transliteration yōgī yuñjīta satatam ātmānaṃ rahasi sthitaḥ | ēkākī yatacittātmā nirāśīr aparigrahaḥ || 6.10 || Sanskrit Verse in Odia Script ୟୋଗୀ ୟୁଞ୍ଜୀତ ସତତମାତ୍ମାନଂ ରହସି ସ୍ଥିତଃ | ଏକାକୀ ୟତଚିତ୍ତାତ୍ମା ନିରାଶୀରପରିଗ୍ରହଃ || ୧୦ || Sri Aurobindo's English Interpretation "Let the Yogin practice continually concentration of the self, staying in a solitary place, alone, with mind and self controlled, free from desire and free from the longing for possession." Odia Translation "ଯୋଗୀ ପୁରୁଷ ଏକାକୀ ରହି, ଏକ ନିର୍ଜନ ନିଭୃତ ସ୍ଥାନରେ (ରହସି ସ୍ଥିତଃ) ସ୍ଥିତ ହୋଇ, ନିଜର ମନ ଓ ଶରୀରକୁ ସମ୍ପୂର୍ଣ୍ଣ ସଂଯମ କରି, କାମନା ଓ ସଞ୍ଚୟର ଆଶା ତ୍ୟାଗ କରି ନିରନ୍ତର ନିଜ ଅନ୍ତଃକରଣକୁ ସେହି ପରମାତ୍ମାଙ୍କ ଧ୍ୟାନରେ ନିୟୋଜିତ କରିବା ଉଚିତ।" French Translation (Traduction en Français) "Que le Yogi pratique continuellement la concentration du soi, se tenant dans un lieu solitaire, seul, le mental et l'être maîtrisés, exempt de désir et libre du besoin de posséder." Bhagavad Gita: Chapter 6, Verse 11 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः । नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ॥ ६.११ ॥ IAST transliteration śucau dēśē pratiṣṭhāpya sthiram āsanam ātmanaḥ | nātyucchritaṃ nātinīcaṃ cailājinakuśōttaram || 6.11 || Sanskrit Verse in Odia Script ଶୁଚୌ ଦେଶେ ପ୍ରତିଷ୍ଠାପ୍ୟ ସ୍ଥିରମାସନମାତ୍ମନଃ | ନାତ୍ୟୁଚ୍ଛ୍ରିତଂ ନାତିନୀଚଂ ଚୈଲାଜିନକୁଶୋତ୍ତରମ୍ || ୧୧ || Sri Aurobindo's English Interpretation "In a pure place having established a firm seat of his own, neither too high nor too low, made of a cloth, a deer-skin and kusha-grass, one over the other," Odia Translation "ଏକ ପବିତ୍ର ଓ ଶୁଦ୍ଧ ସ୍ଥାନରେ ନିଜ ପାଇଁ ଦୃଢ଼ ଆସନ ସ୍ଥାପନ କରି, ଯାହା ଅତ୍ୟଧିକ ଉଚ୍ଚ କିମ୍ବା ଅତ୍ୟଧିକ ନୀଚ ହୋଇନଥିବ ଏବଂ ଯାହା ଉପରେ କୁଶ ଗଛ, ମୃଗଛାଲ ଏବଂ ବସ୍ତ୍ର ଏକ ଉପରେ ଆରଟି ପଡ଼ିଥିବ," French Translation (Traduction en Français) "En un lieu pur, ayant établi pour soi un siège ferme, ni trop haut ni trop bas, fait d'une étoffe, d'une peau de daim et d'herbe kusha, placés l'un sur l'autre," Bhagavad Gita: Chapter 6, Verse 12 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये ॥ ६.१२ ॥ IAST transliteration tatraikāgraṃ manaḥ kr̥tvā yatacittēndriyakriyaḥ | upaviśyāsanē yuñjyād yōgam ātmawiśuddhayē || 6.12 || Sanskrit Verse in Odia Script ତତ୍ରୈକାଗ୍ରଂ ମନଃ କୃତ୍ଵା ୟତଚିତ୍ତେନ୍ଦ୍ରିୟକ୍ରିୟଃ | ଉପବିଶ୍ୟାସନେ ୟୁଞ୍ଜ୍ୟାଦ୍ ୟୋଗମାତ୍ମବିଶୁଦ୍ଧୟେ || ୧୨ || Sri Aurobindo's English Interpretation "There, having made the mind one-pointed, with the actions of the mind and senses controlled, sitting on the seat let him practice Yoga for the purification of the self." Odia Translation "ସେହି ଆସନ ଉପରେ ବସି, ମନକୁ ସମ୍ପୂର୍ଣ୍ଣ ଏକାଗ୍ର କରି ଏବଂ ମନ ଓ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକର ସମସ୍ତ କ୍ରିୟାକୁ ସଂଯମିତ କରି, ଅନ୍ତଃକରଣର ଶୁଦ୍ଧି ପାଇଁ ଯୋଗ ସାଧନା (ଧ୍ୟାନ) କରିବା ଉଚିତ।" French Translation (Traduction en Français) "Là, ayant rendu le mental concentré, les actions du mental et des sens maîtrisées, assis sur son siège, qu'il pratique le Yoga pour la purification du soi." Bhagavad Gita: Chapter 6, Verse 13 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script समं कायशिरोग्रीवं धारयन्नचलं स्थिरः । सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन् ॥ ६.१३ ॥ IAST transliteration samaṃ kāyaśirōgrīvaṃ dhārayann acalaṃ sthiraḥ | samprēkṣya nāsikāgraṃ svaṃ diśaś cānavalōkayan || 6.13 || Sanskrit Verse in Odia Script ସମଂ କାୟଶିରୋଗ୍ରୀବଂ ଧାରୟନ୍ନଚଲଂ ସ୍ଥିରଃ | ସମ୍ପ୍ରେକ୍ଷ୍ୟ ନାସିକାଗ୍ରଂ ସ୍ଵଂ ଦିଶଶ୍ଚାନବଲୋକୟନ୍ || ୧୩ || Sri Aurobindo's English Interpretation "Holding the body, head and neck straight, immovable and steady, looking fixedly at the tip of his own nose without casting his glance around," Odia Translation "ନିଜର ଶରୀର, ମେରୁଦଣ୍ଡ, ମସ୍ତକ ଏବଂ ବେକକୁ ସଳଖ, ସ୍ଥିର ଓ ନିଶ୍ଚଳ ରଖି, ଦିଗବିଦିଗକୁ ନଚାହିଁ କେବଳ ନିଜ ନାସିକାର ଅଗ୍ରଭାଗକୁ ସ୍ଥିର ଦୃଷ୍ଟିରେ ନିରୀକ୍ଷଣ କରି," French Translation (Traduction en Français) "Tenant le corps, la tête et le cou droits, immobiles et stables, fixant le regard sur le bout de son propre nez sans regarder autour de soi," Bhagavad Gita: Chapter 6, Verse 14 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थितः । मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ॥ ६.१४ ॥ IAST transliteration praśāntātmā vigatabhīr brahmacārivratē sthitaḥ | manaḥ saṃyamya maccittō yukta āsīta matparaḥ || 6.14 || Sanskrit Verse in Odia Script ପ୍ରଶାନ୍ତାତ୍ମା ବିଗତଭୀର୍ବ୍ରହ୍ମଚାରିବ୍ରତେ ସ୍ଥିତଃ | ମନଃ ସଂୟମ୍ୟ ମଚ୍ଚିତ୍ତୋ ୟୁକ୍ତ ଆସୀତ ମତ୍ପରଃ || ୧୪ || Sri Aurobindo's English Interpretation "With a serene soul, free from fear, established in the vow of Brahmacharya, having controlled the mind, with his mind fixed on Me, let him sit integrated, wholly devoted to Me." Odia Translation "ଅତ୍ୟନ୍ତ ଶାନ୍ତଚିତ୍ତ, ଭୟଶୂନ୍ୟ ଏବଂ ବ୍ରହ୍ମଚର୍ଯ୍ୟ ବ୍ରତରେ ସ୍ଥିର ରହି, ମନକୁ ପୂର୍ଣ୍ଣ ସଂଯମ କରି, ମୋଠାରେ ଚିତ୍ତ ଅର୍ପଣ ପୂର୍ବକ ଯୋଗଯୁକ୍ତ ହୋଇ ମୋ-ପରାୟଣ ହୋଇ ବସିବା ଉଚିତ।" French Translation (Traduction en Français) "L'âme sereine, exempte de peur, établi dans le vœu de Brahmacharya, ayant maîtrisé le mental, l'esprit fixé sur Moi, qu'il se tienne intégré, tout dévoué à Moi." Bhagavad Gita: Chapter 6, Verse 15 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script युञ्जन्नेवं सदात्मानं योगी नियतमानसः । शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति ॥ ६.१५ ॥ IAST transliteration yuñjann ēvaṃ sadātmānaṃ yōgī niyatamānasaḥ | śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati || 6.15 || Sanskrit Verse in Odia Script ୟୁଞ୍ଜନ୍ନେବଂ ସଦାତ୍ମାନଂ ୟୋଗୀ ନିୟତମାନସଃ | ଶାନ୍ତିଂ ନିର୍ଵାଣପରମାଂ ମତ୍ସଂସ୍ଥାମଧିଗଚ୍ଛତି || ୧୫ || Sri Aurobindo's English Interpretation "Thus always integrating his self, the Yogin of controlled mind attains to that Peace which culminates in Nirvana and which abides in Me." Odia Translation "ଏହିପରି ଭାବରେ ନିରନ୍ତର ନିଜର ଅନ୍ତଃକରଣକୁ ଭଗବଦ୍-ଧ୍ୟାନରେ ନିୟୋଜିତ କରି, ସଂଯମିତ ମନ ବିଶିଷ୍ଟ ଯୋଗୀ ମୋଠାରେ ବିଦ୍ୟମାନ ଥିବା ପରମ ନିର୍ବାଣରୂପକ ଶାନ୍ତି (ମୋକ୍ଷ) ଲାଭ କରନ୍ତି।" French Translation (Traduction en Français) "Intégrant ainsi toujours son être, le Yogi au mental maîtrisé atteint à la Paix qui culmine dans le Nirvana et qui demeure en Moi." Bhagavad Gita: Chapter 6, Verse 16 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः । न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ॥ ६.१६ ॥ IAST transliteration nātyaśnatas tu yōgō 'sti na caikāntam anaśnataḥ | na cātisvapnaśīlasya jāgratō naiva cārjuna || 6.16 || Sanskrit Verse in Odia Script ନାତ୍ୟଶ୍ନତସ୍ତୁ ୟୋଗୋଽସ୍ତି ନ ଚୈକାନ୍ତମନଶ୍ନତଃ | ନ ଚାତିସ୍ଵପ୍ନଶୀଲସ୍ଯ ଜାଗ୍ରତୋ ନୈବ ଚାର୍ଜୁନ || ୧୬ || Sri Aurobindo's English Interpretation "Yoga is not for him who eats too much, nor for him who abstains utterly from food, O Arjuna; nor is it for him who sleeps too much, nor for him who stays awake always." Odia Translation "ହେ ଅର୍ଜୁନ! ଅତ୍ୟଧିକ ଭୋଜନ କରୁଥିବା ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ଯୋଗ ସାଧନା ସମ୍ଭବ ନୁହେଁ, କିମ୍ବା ଆଦୌ ଭୋଜନ ନକରୁଥିବା ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ମଧ୍ୟ ନୁହେଁ I ସେହିପରି ଅତ୍ୟଧିକ ଶୋଉଥିବା କିମ୍ବା ସର୍ବଦା ଜାଗ୍ରତ ରହୁଥିବା ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ଯୋଗ ସମ୍ଭବ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Le Yoga n'est pas pour celui qui mange trop, ni pour celui qui s'abstient totalement de nourriture, ô Arjuna ; il n'est pas non plus pour celui qui dort trop, ni pour celui qui reste toujours éveillé." Bhagavad Gita: Chapter 6, Verse 17 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु । युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ ६.१७ ॥ IAST transliteration yuktāhāravihārasya yuktacēṣṭasya karmasu | yuktasvapnāvabōdhasya yōgō bhavati duḥkhahā || 6.17 || Sanskrit Verse in Odia Script ୟୁକ୍ତାହାରବିହାରସ୍ଯ ୟୁକ୍ତଚେଷ୍ଟସ୍ୟ କର୍ମସୁ | ୟୁକ୍ତସ୍ଵପ୍ନାବବୋଧସ୍ୟ ୟୋଗୋ ଭବତି ଦୁଃଖହା || ୧୭ || Sri Aurobindo's English Interpretation "For him whose food and recreation are regulated, whose effort in actions is disciplined, and whose sleep and waking are balanced, Yoga becomes the destroyer of all sorrow." Odia Translation "ଯାହାଙ୍କର ଆହାର ଓ ବିହାର (ଭ୍ରମଣ ତଥା ମନୋରଞ୍ଜନ) ସଂଯମିତ, କାର୍ଯ୍ୟ କ୍ଷେତ୍ରରେ ଯାହାଙ୍କର ପ୍ରଚେଷ୍ଟା ସଂଯମିତ ଏବଂ ଯାହାଙ୍କର ଶୋଇବା ଓ ଜାଗ୍ରତ ହେବା ସନ୍ତୁଳିତ, ସେହିପରି ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ଯୋଗ ସମସ୍ତ ସାଂସାରିକ ଦୁଃଖର ନାଶକ (ଦୁଃଖହା) ହୋଇଥାଏ।" French Translation (Traduction en Français) "Pour celui dont la nourriture et les loisirs sont réglés, dont l'effort dans les actions est discipliné, et dont le sommeil et la veille sont équilibrés, le Yoga devient le destructeur de toute douleur." Bhagavad Gita: Chapter 6, Verse 18 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script यदा विनियतं चित्तमात्मन्येवावतिष्ठते । निःस्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा ॥ ६.१८ ॥ IAST transliteration yadā viniyataṃ cittam ātmany ēvāvatiṣṭhatē | niḥspr̥haḥ sarvakāmēbhyō yukta ity ucyatē tadā || 6.18 || Sanskrit Verse in Odia Script ୟଦା ବିନିୟତଂ ଚିତ୍ତମାତ୍ମନ୍ୟେବାବତିଷ୍ଠତେ | ନିଃସ୍ପୃହଃ ସର୍ବକାମେଭ୍ୟୋ ୟୁକ୍ତ ଇତ୍ୟୁଚ୍ୟତେ ତଦା || ୧୮ || Sri Aurobindo's English Interpretation "When the completely controlled mind abides steadily in the Self alone, free from longing for all objects of desire, then is he said to be integrated (Yukta)." Odia Translation "ଅତ୍ୟନ୍ତ ସଂଯମିତ ହୋଇଥିବା ଚିତ୍ତ ଯେଉଁ ସମୟରେ କେବଳ ନିଜ ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ସ୍ଥିର ହୋଇ ରହେ ଏବଂ ମନୁଷ୍ୟ ସମସ୍ତ ପ୍ରକାର ଭୋଗ୍ୟ କାମନାରୁ ସମ୍ପୂର୍ଣ୍ଣ ଆସକ୍ତିମୁକ୍ତ (ନିଃସ୍ପୃହଃ) ହୋଇଯାଏ, ସେତେବେଳେ ସେ ଯୋଗଯୁକ୍ତ ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Quand le mental parfaitement maîtrisé demeure stable dans le Soi seul, exempt d'attachement pour tous les objets du désir, alors il est dit être intégré (Yukta)." Bhagavad Gita: Chapter 6, Verse 19 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता । योगिनो यतचित्तस्य युञ्जतो योगमात्मनः ॥ ६.१९ ॥ IAST transliteration yathā dīpō nivātasthō nēṅgatē sōpamā smr̥tā | yōginō yatacittasya yuñjatō yōgam ātmanaḥ || 6.19 || Sanskrit Verse in Odia Script ୟଥା ଦୀପୋ ନିବାତସ୍ଥୋ ନେଙ୍ଗତେ ସୋପମା ସ୍ମୃତା | ୟୋଗିନୋ ୟତଚିତ୍ତସ୍ୟ ୟୁଞ୍ଜତୋ ୟୋଗମାତ୍ମନଃ || ୧୯ || Sri Aurobindo's English Interpretation "As a lamp in a windless place does not flicker, to such is compared the controlled mind of the Yogin practicing concentration of the self." Odia Translation "ବାୟୁଶୂନ୍ୟ ସ୍ଥାନରେ (ନିବାତସ୍ଥୋ) ରଖାଯାଇଥିବା ଦୀପର ଶିଖା ଯେପରି କଦାପି ବିଚଳିତ କିମ୍ବା କମ୍ପିତ ହୁଏ ନାହିଁ, ନିଜର ଚିତ୍ତକୁ ସଂଯମ କରି ପରମାତ୍ମାଙ୍କ ଧ୍ୟାନରେ ମଗ୍ନ ଥିବା ଯୋଗୀଙ୍କର ସ୍ଥିର ଚିତ୍ତ ପାଇଁ ଏହି ଉପମା (ସୋପମା ସ୍ମୃତା) ଦିଆଯାଇଛି।" French Translation (Traduction en Français) "Comme une lampe placée dans un lieu sans vent ne vacille pas, telle est la comparaison qu'on donne au mental maîtrisé du Yogi pratiquant la concentration du soi." Bhagavad Gita: Chapter 6, Verse 20 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script यत्रोपरमते चित्तं निरुद्धं योगसेवया । यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति ॥ ६.२० ॥ IAST transliteration yatrōparamatē cittaṃ niruddhaṃ yōgasēvayā | yatra caivātmanātmānaṃ paśyann ātmani tuṣyati || 6.20 || Sanskrit Verse in Odia Script ୟତ୍ରୋପରମତେ ଚିତ୍ତଂ ନିରୁଦ୍ଧଂ ୟୋଗସେବୟା | ୟତ୍ର ଚୈବାତ୍ମନାତ୍ମାନଂ ପଶ୍ୟନ୍ନାତ୍ମନି ତୁଷ୍ୟତି || ୨୦ || Sri Aurobindo's English Interpretation "Where the mind, quieted by the practice of Yoga, attains to rest, and where seeing the Self by the Self, one is satisfied in the Self alone;" Odia Translation "ଯୋଗ ସାଧନା ଅଭ୍ୟାସ ଦ୍ଵାରା ନିରୁଦ୍ଧ (ସମ୍ପୂର୍ଣ୍ଣ ସ୍ଥିର) ହୋଇଥିବା ଚିତ୍ତ ଯେଉଁ ଅବସ୍ଥାରେ ଶାନ୍ତି ଲାଭ କରେ ଏବଂ ଯେଉଁଠାରେ ନିଜ ଶୁଦ୍ଧ ବୁଦ୍ଧି ଦ୍ଵାରା ଆତ୍ମାକୁ ଦର୍ଶନ କରି ମନୁଷ୍ୟ ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ପୂର୍ଣ୍ଣ ସନ୍ତୁଷ୍ଟ ରହେ;" French Translation (Traduction en Français) "Là où le mental, apaisé par la pratique du Yoga, trouve le repos, et là où voyant le Soi par le Soi, on est satisfait dans le Soi seul ;" Bhagavad Gita: Chapter 6, Verse 21 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script सुखमात्यन्तिकं यत्तद् बुद्धिग्राह्यमतीन्द्रियम् । वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः ॥ ६.२१ ॥ IAST transliteration sukham ātyantikaṃ yat tad buddhigrāhyam atīndriyam | vētti yatra na caivāyaṃ sthitaś calati tattvataḥ || 6.21 || Sanskrit Verse in Odia Script ସୁଖମାତ୍ୟନ୍ତିକଂ ୟତ୍ତଦ୍ ବୁଦ୍ଧିଗ୍ରାହ୍ୟମତୀନ୍ଦ୍ରିୟମ୍ | ବେତ୍ତି ୟତ୍ର ନ ଚୈବାୟଂ ସ୍ଥିତଶ୍ଚଲତି ତତ୍ତ୍ଵତଃ || ୨୧ || Sri Aurobindo's English Interpretation "Where he knows that supreme and infinite happiness which is beyond the senses and perceived only by the pure understanding, and established wherein he moves not from the Truth;" Odia Translation "ଯେଉଁ ଅବସ୍ଥାରେ ସାଧକ ଇନ୍ଦ୍ରିୟାତୀତ (ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକର ସୀମା ବାହାରେ ଥିବା) ଏବଂ କେବଳ ସୂକ୍ଷ୍ମ ବିବେକ ବୁଦ୍ଧି ଦ୍ଵାରା ଗ୍ରହଣ କରାଯାଇ ପାରୁଥିବା ସେହି ଅନନ୍ତ ପରମାନନ୍ଦକୁ ଅନୁଭବ କରେ, ଏବଂ ଯେଉଁ ସ୍ଥିତିରେ ସ୍ଥିର ରହି ସେ ନିଜର ସ୍ଵରୂପରୂପକ ପରମ ସତ୍ୟରୁ କଦାପି ବିଚଳିତ ହୁଏ ନାହିଁ;" French Translation (Traduction en Français) "Là où il connaît ce bonheur suprême et infini qui est au-delà des sens et perçu seulement par la pure intelligence, et établi dans lequel il ne s'écarte pas de la Vérité ;" Bhagavad Gita: Chapter 6, Verse 22 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः । यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते ॥ ६.२२ ॥ IAST transliteration yaṃ labdhvā cāparaṃ lābhaṃ manyatē nādhikaṃ tataḥ | yasmin sthitō na duḥkhēna guruṇāpi vicālyatē || 6.22 || Sanskrit Verse in Odia Script ୟଂ ଲବ୍ଧ୍ଵା ଚାପରଂ ଲାଭଂ ମନ୍ୟତେ ନାଧିକଂ ତତଃ | ୟସ୍ମିନ୍ସ୍ଥିତୋ ନ ଦୁଃଖେନ ଗୁରୁଣାପି ବିଚାଲ୍ୟେତ || ୨୨ || Sri Aurobindo's English Interpretation "Which having obtained, he thinks no other gain to be greater than it, and established wherein he is not moved even by heavy sorrow;" Odia Translation "ଯେଉଁ ଆତ୍ମଲାଭକୁ ପ୍ରାପ୍ତ କରିବା ପରେ ମନୁଷ୍ୟ ସଂସାରର ଅନ୍ୟ କୌଣସି ବି ପ୍ରାପ୍ତିକୁ ତା’ଠାରୁ ଅଧିକ ବୋଲି ମନେକରେ ନାହିଁ, ଏବଂ ଯେଉଁ ସ୍ଥିତିରେ ଦୃଢ଼ ଭାବରେ ସ୍ଥିତ ରହି ସେ ଅତି ଗୁରୁତର ବା ଭୟଙ୍କର ଦୁଃଖ (ଗୁରୁଣାପି ଦୁଃଖେନ) ଦ୍ଵାରା ମଧ୍ୟ ସାମାନ୍ୟ ବିଚଳିତ ହୁଏ ନାହିଁ;" French Translation (Traduction en Français) "Qu'ayant obtenu, il ne pense pas qu'aucun autre gain soit plus grand que lui, et établi dans lequel il n'est pas ébranlé, même par une lourde douleur ;" Bhagavad Gita: Chapter 6, Verse 23 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम् । स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा ॥ ६.२३ ॥ IAST transliteration taṃ vidyād duḥkhasaṃyōgaviyōgaṃ yōgasañjñitam | sa niścayēna yōktavyō yōgō ’nirviṇṇacētasā || 6.23 || Sanskrit Verse in Odia Script ତଂ ବିଦ୍ୟାଦ୍ ଦୁଃଖସଂୟୋଗବିୟୋଗଂ ୟୋଗସଂଜ୍ଞିତମ୍ | ସ ନିଶ୍ଚୟେନ ୟୋକ୍ତବ୍ୟୋ ୟୋଗୋଽନିର୍ବିଣ୍ଣଚେତସା || ୨୩ || Sri Aurobindo's English Interpretation "That should be known by the name of Yoga, this severance from the connection with sorrow. This Yoga should be practiced with resolution, with a heart free from depression." Odia Translation "ଦୁଃଖର ସଂସ୍ପର୍ଶରୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ମୁକ୍ତ ହେବାର (ଦୁଃଖସଂଯୋଗବିଯୋଗମ୍) ଏହି ସ୍ଥିତିକୁ ହିଁ ପ୍ରକୃତ 'ୟୋଗ' ବୋଲି ଜାଣିବା ଉଚିତ I ଏହି ଯୋଗ ସାଧନାକୁ ବିନା କୌଣସି ନିରାଶା ବା କ୍ଳାନ୍ତିରେ, ଅତ୍ୟନ୍ତ ଧୈର୍ଯ୍ୟ ଏବଂ ଦୃଢ଼ ନିଶ୍ଚୟର ସହିତ ସମ୍ପାଦନ କରାଯିବା ଆବଶ୍ୟକ।" French Translation (Traduction en Français) "Cela doit être connu sous le nom de Yoga, cette rupture d'avec le contact de la douleur. Ce Yoga doit être pratiqué avec résolution, avec un cœur exempt de découragement." Bhagavad Gita: Chapter 6, Verse 24 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषतः । मनसैवेन्द्रियग्रामं विनियम्य समन्ततः ॥ ६.२४ ॥ IAST transliteration saṅkalpaprabhavān kāmāns tyaktvā sarvān aśēṣataḥ | manasaivēndriyagrāmaṃ viniyamya samantataḥ || 6.24 || Sanskrit Verse in Odia Script ସଙ୍କଳ୍ପପ୍ରଭବାନ୍କାମାଂସ୍ତ୍ୟକ୍ତ୍ଵା ସର୍ବାନଶେଷତଃ | ମନସୈବେନ୍ଦ୍ରିୟଗ୍ରାମଂ ବିନିୟମ୍ୟ ସମନ୍ତତଃ || ୨୪ || Sri Aurobindo's English Interpretation "Abandoning without remainder all desires born of the desire-will (sankalpa) of the mind, and controlling the whole group of the senses on every side by the mind alone," Odia Translation "ମନର ସକାମ ସଙ୍କଳ୍ପଗୁଡ଼ିକରୁ ଉତ୍ପନ୍ନ ହେଉଥିବା ସମସ୍ତ କାମନା ଓ ବାସନାକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ (ଅଶେଷତଃ) ପରିତ୍ୟାଗ କରି ଏବଂ କେବଳ ସଂଯମିତ ମନ ଦ୍ଵାରା ହିଁ ଇନ୍ଦ୍ରିୟ ସମୂହକୁ ସବୁ ଦିଗରୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ନିୟନ୍ତ୍ରିତ କରି," French Translation (Traduction en Français) "Abandonnant sans reste tous les désirs nés de la volonté de désir (sankalpa) du mental, et contrôlant de tous côtés par le seul mental tout le groupe des sens," Bhagavad Gita: Chapter 6, Verse 25 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया । आत्मसंस्थं मनः कृत्वा न किञ्चिदपि चिन्तयेत् ॥ ६.२५ ॥ IAST transliteration śanaiḥ śanair uparamēd buddhyā dhr̥tigr̥hītayā | ātmasaṃsthaṃ manaḥ kr̥tvā na kiñcid api cintayēt || 6.25 || Sanskrit Verse in Odia Script ଶନୈଃ ଶନୈରୁପରମେଦ୍ ବୁଦ୍ଧ୍ୟା ଧୃତିଗୃହୀତୟା | ଆତ୍ମସଂସ୍ଥଂ ମନଃ କୃତ୍ଵା ନ କିଞ୍ଚିଦପି ଚିନ୍ତୟେତ୍ || ୨୫ || Sri Aurobindo's English Interpretation "Little by little let him attain to stillness by the understanding held in the grasp of fortitude, and having fixed the mind in the Self, let him think of nothing at all." Odia Translation "ଧୈର୍ଯ୍ୟଯୁକ୍ତ ବୁଦ୍ଧି (ଧୃତିଗୃହୀତୟା ବୁଦ୍ଧ୍ୟା) ସାହାଯ୍ୟରେ ସାଧକ ଧୀରେ ଧୀରେ, କ୍ରମଶଃ ମନକୁ ସ୍ଥିର କରିବା ଉଚିତ ଏବଂ ମନକୁ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଆତ୍ମା ମଧ୍ୟରେ ସ୍ଥାପନ କରି, ସାଂସାରିକ ବିଷୟର ଆଦୌ କୌଣସି ଚିନ୍ତା କରିବା ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Peu à peu, qu'il atteigne à l'apaisement par l'intelligence fermement tenue par la force d'âme, et ayant fixé le mental dans le Soi, qu'il ne pense plus à rien du tout." Bhagavad Gita: Chapter 6, Verse 26 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ ६.२६ ॥ IAST transliteration yatō yatō niścarati manaś cañcalam asthiram | tatas tatō niyamyaitad ātmany ēva vaśaṃ nayēt || 6.26 || Sanskrit Verse in Odia Script ୟତୋ ୟତୋ ନିଶ୍ଚରତି ମନଶ୍ଚଞ୍ଚଲମସ୍ଥିରମ୍ | ତତସ୍ତତୋ ନିୟମ୍ୟୈତଦାତ୍ମନ୍ୟେବ ବଶଂ ନୟେତ୍ || ୨୬ || Sri Aurobindo's English Interpretation "By whatsoever cause the wavering and unsteady mind wanders away, from that let him restrain it and bring it back under the control of the Self alone." Odia Translation "ଏହି ଅତ୍ୟନ୍ତ ଚଞ୍ଚଳ ଏବଂ ସଦା ଅସ୍ଥିର ମନ ଯେଉଁ ଯେଉଁ ସାଂସାରିକ ବସ୍ତୁ ବା ଚିନ୍ତା ଆଡ଼କୁ ଦୌଡ଼ି ପଳାଏ, ସେହି ସେହି ସ୍ଥାନରୁ ଏହାକୁ ବାରମ୍ବାର ନିବୃତ୍ତ କରି (ଟାଣି ଆଣି) କେବଳ ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ସ୍ଥିର କରିବା ଆବଶ୍ୟକ।" French Translation (Traduction en Français) "Pour quelque cause que ce soit que le mental changeant et instable s'égare, de là qu'il le retienne et le ramène sous le seul contrôle du Soi." Bhagavad Gita: Chapter 6, Verse 27 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् । उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ ६.२७ ॥ IAST transliteration praśāntamanasaṃ hy ēnaṃ yōginaṃ sukham uttamam | upaiti śāntarajasaṃ brahmabhūtam akalmaṣam || 6.27 || Sanskrit Verse in Odia Script ପ୍ରଶାନ୍ତମନସଂ ହ୍ୟେନଂ ୟୋଗିନଂ ସୁଖମୁତ୍ତମମ୍ | ଉପୈତି ଶାନ୍ତରଜସଂ ବ୍ରହ୍ମଭୂତମକଲ୍ମଷମ୍ || ୨element୭ || Sri Aurobindo's English Interpretation "Supreme happiness comes to this Yogin whose mind is perfectly peaceful, whose passion (rajas) is calmed, who has become one with the Brahman and is free from all sin." Odia Translation "କାରଣ ଯାହାଙ୍କର ମନ ସମ୍ପୂର୍ଣ୍ଣ ପ୍ରଶାନ୍ତ, ଯାହାଙ୍କର ରଜୋଗୁଣ (ଉତ୍ତେଜନା ତଥା ବାସନା) ସମ୍ପୂର୍ଣ୍ଣ ସ୍ଥିର ହୋଇଯାଇଛି, ଯିଏ ପାପରହିତ ଏବଂ ସାକ୍ଷାତ୍ ବ୍ରହ୍ମସ୍ଵରୂପ ହୋଇସାରିଛନ୍ତି, ସେହି ଯୋଗୀଙ୍କୁ ସହଜରେ ଶ୍ରେଷ୍ଠ ଏବଂ ପରମ ସୁଖ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Le bonheur suprême vient à ce Yogi dont le mental est parfaitement paisible, dont la passion (rajas) est calmée, qui est devenu un avec le Brahman et est libre de tout péché." Bhagavad Gita: Chapter 6, Verse 28 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script युञ्जन्नेवं सदात्मानं योगी विगतकल्मषः । सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ ६.२८ ॥ IAST transliteration yuñjann ēvaṃ sadātmānaṃ yōgī vigatakalmaṣaḥ | sukhēna brahmasaṃsparśam atyantaṃ sukham aśnutē || 6.28 || Sanskrit Verse in Odia Script ୟୁଞ୍ଜନ୍ନେବଂ ସଦାତ୍ମାନଂ ୟୋଗୀ ବିଗତକଲ୍ମଷଃ | ସୁଖେନ ବ୍ରହ୍ମସଂସ୍ପର୍ଶମତ୍ୟନ୍ତଂ ସୁଖମଶ୍ନୁତେ || ୨୮ || Sri Aurobindo's English Interpretation "Thus always integrating his self, the Yogin free from sin enjoys easily the infinite happiness of contact with the Brahman." Odia Translation "ଏହିପରି ଭାବରେ ନିରନ୍ତର ନିଜର ଅନ୍ତଃକରଣକୁ ସେହି ପରମାତ୍ମାଙ୍କ ଧ୍ୟାନରେ ଯୁକ୍ତ କରି, ସମସ୍ତ ପାପରୁ ମୁକ୍ତ ହୋଇଥିବା ଯୋଗୀ ଅତି ସହଜରେ ବ୍ରହ୍ମ-ସଂସ୍ପର୍ଶଜନିତ (ଭଗବଦ୍-ସାନ୍ନିଧ୍ୟରୂପକ) ଅସୀମ ଓ ଅନନ୍ତ ପରମାନନ୍ଦ ଉପଭୋଗ କରନ୍ତି।" French Translation (Traduction en Français) "Intégrant ainsi toujours son être, le Yogi libre de péché jouit facilement de l'infini bonheur du contact avec le Brahman." Bhagavad Gita: Chapter 6, Verse 29 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ ६.२९ ॥ IAST transliteration sarvabhūtastham ātmānaṃ sarvabhūtāni cātmani | īkṣatē yōgayuktātmā sarvatra samadarśinaḥ || 6.29 || Sanskrit Verse in Odia Script ସର୍ବଭୂତସ୍ଥମାତ୍ମାନଂ ସର୍ବଭୂତାନି ଚାତ୍ମନି | ଈକ୍ଷତେ ୟୋଗୟୁକ୍ତାତ୍ମା ସର୍ବତ୍ର ସମଦର୍ଶନଃ || ୨୯ || Sri Aurobindo's English Interpretation "The soul integrated in Yoga sees the Self situated in all existences and all existences in the Self; everywhere he sees with an equal vision." Odia Translation "ସମତ୍ଵ ଯୋଗରେ ସମ୍ପୂର୍ଣ୍ଣ ଯୁକ୍ତ ହୋଇଥିବା ଏବଂ ସବୁ ସମୟରେ ଓ ସବୁ ସ୍ଥାନରେ ଏକ ସମାନ ଆତ୍ମଦୃଷ୍ଟି ରଖୁଥିବା (ସମଦର୍ଶନଃ) ସାଧକ, ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ ନିଜର ଆତ୍ମାକୁ ବିଦ୍ୟମାନ ଦେଖନ୍ତି ଏବଂ ସମଗ୍ର ପ୍ରାଣୀଜଗତକୁ ନିଜ ଆତ୍ମା ମଧ୍ୟରେ ହିଁ ଦର୍ଶନ କରନ୍ତି।" French Translation (Traduction en Français) "L'âme intégrée dans le Yoga voit le Soi situé dans toutes les existences et toutes les existences dans le Soi ; partout elle voit d'une vision égale." Bhagavad Gita: Chapter 6, Verse 30 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामी स च मे न प्रणश्यति ॥ ६.३० ॥ IAST transliteration yō māṃ paśyati sarvatra sarvaṃ ca mayi paśyati | tasyāhaṃ na praṇaśyāmi sa ca mē na praṇaśyati || 6.30 || Sanskrit Verse in Odia Script ୟୋ ମାଂ ପଶ୍ୟତି ସର୍ବତ୍ର ସର୍ବଂ ଚ ମୟି ପଶ୍ୟତି | ତସ୍ୟାହଂ ନ ପ୍ରଣଶ୍ୟାମି ସ ଚ ମେ ନ ପ୍ରଣଶ୍ୟତି || ୩୦ || Sri Aurobindo's English Interpretation "He who sees Me everywhere and sees all in Me, to him I am not lost, nor is he lost to Me." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ମୋତେ ସର୍ବତ୍ର (ସମସ୍ତ ପ୍ରାଣୀ ଓ ପଦାର୍ଥ ମଧ୍ୟରେ) ଦେଖେ ଏବଂ ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡକୁ ମୋଠାରେ ହିଁ ଦର୍ଶନ କରେ, ତା’ ପାଇଁ ମୁଁ କେବେହେଲେ ଅଦୃଶ୍ୟ ବା ଦୂରେଇଯାଏ ନାହିଁ କି ସେ ମୋ ଦୃଷ୍ଟିରୁ କଦାପି ଦୂରେଇଯାଏ ନାହିଁ (ଆମର ପରସ୍ପର ସମ୍ବନ୍ଧ ସଦା ସ୍ଥାୟୀ ରହେ)।" French Translation (Traduction en Français) "Celui qui Me voit partout et voit tout en Moi, pour lui Je ne suis pas perdu, et il n'est pas perdu pour Moi." Bhagavad Gita: Chapter 6, Verse 31 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ६.३१ ॥ IAST transliteration sarvabhūtasthitaṃ yō māṃ bhajatyēkatvamāsthitaḥ | sarvathā vartamānō ’pi sa yōgī mayi vartatē || 6.31 || Sanskrit Verse in Odia Script ସର୍ବଭୂତସ୍ଥିତଂ ୟୋ ମାଂ ଭଜତ୍ୟେକତ୍ଵମାସ୍ଥିତଃ | ସର୍ବଥା ବର୍ତମାନୋଽପି ସ ୟୋଗୀ ମୟି ବର୍ତତେ || ୩୧ || Sri Aurobindo's English Interpretation "He who, established in oneness, worships Me abiding in all existences, that Yogin lives in Me, howsoever he may live and act." Odia Translation "ଯେଉଁ ଯୋଗୀ ଏକତ୍ଵ ଭାବରେ ସ୍ଥିତ ହୋଇ, ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ ବିରାଜମାନ କରୁଥିବା ମୋର ଆରାଧନା କରନ୍ତି, ସେ ସର୍ବପ୍ରକାରେ କାର୍ଯ୍ୟ କରୁଥିଲେ ମଧ୍ୟ ସଦା ମୋଠାରେ ହିଁ ବିଚରଣ କରନ୍ତି।" French Translation (Traduction en Français) "Celui qui, établi dans l'unité, M'adore résidant dans toutes les existences, ce Yogi vit en Moi, de quelque manière qu'il puisse vivre et agir." Bhagavad Gita: Chapter 6, Verse 32 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन । सुखं वा यदि वा दुःखं स योगी परमो मतः ॥ ६.३२ ॥ IAST transliteration ātmaupamyēna sarvatra samaṃ paśyati yō ’rjuna | sukhaṃ vā yadi vā duḥkhaṃ sa yōgī paramō mataḥ || 6.32 || Sanskrit Verse in Odia Script ଆତ୍ମୌପମ୍ୟେନ ସର୍ବତ୍ର ସମଂ ପଶ୍ୟତି ୟୋଽର୍ଜୁନ | ସୁଖଂ ବା ୟଦି ବା ଦୁଃଖଂ ସ ୟୋଗୀ ପରମୋ ମତଃ || ୩୨ || Sri Aurobindo's English Interpretation "He who sees everywhere with an equal eye, by analogy with his own self, O Arjuna, whether it be pleasure or pain, he is deemed the supreme Yogin." Odia Translation "ହେ ଅର୍ଜୁନ! ଯେଉଁ ବ୍ୟକ୍ତି ନିଜ ଶରୀର ସଦୃଶ ଅନ୍ୟ ସମସ୍ତଙ୍କ ସୁଖ ଓ ଦୁଃଖକୁ ସବୁ ସ୍ଥାନରେ ଏକ ସମାନ ଦୃଷ୍ଟିରେ ଦେଖନ୍ତି, ସେହି ଯୋଗୀଙ୍କୁ ହିଁ ଶ୍ରେଷ୍ଠ ବୋଲି ମାନିବାକୁ ହେବ।" French Translation (Traduction en Français) "Celui qui voit partout d'un œil égal, par analogie avec son propre soi, ô Arjuna, que ce soit le plaisir ou la douleur, celui-là est considéré comme le Yogi suprême." Bhagavad Gita: Chapter 6, Verse 33 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ Ś୍ଳୋକ) Devanagari script अर्जुन उवाच — योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन । एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ६.३३ ॥ IAST transliteration arjuna uvāca — yō ’yaṃ yōgastvayā prōktaḥ sāmyēna madhusūdana | ētasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām || 6.33 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ୟୋଽୟଂ ୟୋଗସ୍ତ୍ଵୟା ପ୍ରୋକ୍ତଃ ସାମ୍ୟେନ ମଧୁସୂଦନ | ଏତସ୍ୟାହଂ ନ ପଶ୍ଯାମି ଚଞ୍ଚଲତ୍ଵାତ୍ସ୍ଥିତିଂ ସ୍ଥିରାମ୍ || ୩୩ || Sri Aurobindo's English Interpretation "Arjuna said: This Yoga which has been declared by Thee as characterized by equality, O Madhusudana, I see no stable foundation for it, owing to the restlessness of the mind." Odia Translation ଅର୍ଜୁନ କହିଲେ: "ହେ ମଧୁସୂଦନ! ଆପଣ ସମତ୍ଵ ବା ସମଭାବର ଯେଉଁ ଯୋଗ ବିଷୟରେ କହିଲେ, ମନ ଅତ୍ୟନ୍ତ ଚଞ୍ଚଳ ହୋଇଥିବାରୁ ମୁଁ ଏହାର ସ୍ଥାୟୀ ସ୍ଥିତି ଦେଖିପାରୁ ନାହିଁ।" French Translation (Traduction en Français) "Arjuna dit: Ce Yoga que Tu as déclaré caractérisé par l'égalité, ô Madhusudana, je n'en vois pas de fondement stable, en raison de l'instabilité du mental." Bhagavad Gita: Chapter 6, Verse 34 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script चञ्चलं हि मनः कृष्ण प्रमाथि बलवद्दृढम् । तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ६.३४ ॥ IAST transliteration cañcalaṃ hi manaḥ kr̥ṣṇa pramāthi balavaddr̥ḍham | tasyāhaṃ nigrahaṃ manyē vāyōriva suduṣkaram || 6.34 || Sanskrit Verse in Odia Script ଚଞ୍ଚଲମ ଶରୀରଂ ହି ମନଃ କୃଷ୍ଣ ପ୍ରମାଥି ବଲବଦ୍ଦୃଢମ୍ | ତସ୍ୟାହଂ ନିଗ୍ରହଂ ମନ୍ୟେ ବାୟୋରିବ ସୁଦୁଷ୍କରମ୍ || ୩୪ || Sri Aurobindo's English Interpretation "For the mind is restless, O Krishna, impetuous, strong and obstinate; I deem its control to be as difficult to achieve as to master the wind." Odia Translation "କାରଣ ହେ କୃଷ୍ଣ! ଏହି ମନ ଅତ୍ୟନ୍ତ ଚଞ୍ଚଳ, ପ୍ରମାଥନଶୀଳ (ମିଶ୍ରିତ ଉତ୍ତେଜନା ସୃଷ୍ଟିକାରୀ), ଅତି ବଳବାନ ଓ ଦୃଢ଼ ଅଟେ I ଏଣୁ ଏହାକୁ ନିୟନ୍ତ୍ରଣ କରିବା ବାୟୁକୁ ବାନ୍ଧିବା ପରି ଅତ୍ୟନ୍ତ କଷ୍ଟକର ବୋଲି ମୁଁ ମନେକରେ।" French Translation (Traduction en Français) "Car le mental est instable, ô Krishna, impétueux, fort et obstiné ; je juge sa maîtrise aussi difficile à réaliser que de dompter le vent." Bhagavad Gita: Chapter 6, Verse 35 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — असंशयं महाबाहो मनो दुर्निग्रहं चलम् । अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते ॥ ६.३५ ॥ IAST transliteration śrībhagavānuvāca — asaṃśayaṃ mahābāhō manō durnigrahaṃ calam | abhyāsēna tu kauntēya vairāgyēṇa ca gr̥hyatē || 6.35 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଅସଂଶୟଂ ମହାବାହୋ ମନୋ ଦୁର୍ନିଗ୍ରହଂ ଚଲମ୍ | ଅଭ୍ୟାସେନ ତୁ କୌନ୍ତେୟ ବୈରାଗ୍ୟେଣ ଚ ଗୃହ୍ୟତେ || ୩୫ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Without doubt, O mighty-armed, the mind is restless and difficult to control; but by practice (abhyasa), O son of Kunti, and by dispassion (vairagya) it is mastered." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ମହାବାହୋ! ଏଥିରେ କୌଣସି ସନ୍ଦେହ ନାହିଁ ଯେ ମନ ଅତ୍ୟନ୍ତ ଚଞ୍ଚଳ ଏବଂ ଏହାକୁ ବଶ କରିବା କଠିନ; ମାତ୍ର ହେ କୌନ୍ତେୟ, ନିରନ୍ତର ଅଭ୍ୟାସ ଏବଂ ବୈରାଗ୍ୟ ଦ୍ଵାରା ଏହାକୁ ନିଶ୍ଚିତ ଭାବେ ଆୟତ୍ତ କରାଯାଇ ପାରିବ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Sans doute, ô aux bras puissants, le mental est instable et difficile à maîtriser ; mais par la pratique (abhyasa), ô fils de Kunti, et par le détachement (vairagya), on en devient maître." Bhagavad Gita: Chapter 6, Verse 36 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥ ६.३६ ॥ IAST transliteration asaṃyatātmanā yōgō duṣprāpa iti mē matiḥ | vaśyātmanā tu yatatā śakyō ’vāptumupāyataḥ || 6.36 || Sanskrit Verse in Odia Script ଅସଂୟତାତ୍ମନା ୟୋଗୋ ଦୁଷ୍ପ୍ରାପ ଇତି ମେ ମତିଃ | ବଶ୍ୟାତ୍ମନା ତୁ ୟତତା ଶକ୍ୟୋଽବାପ୍ତୁମୁପାୟତଃ || ୩୬ || Sri Aurobindo's English Interpretation "Yoga is difficult to attain by the man of uncontrolled self, such is My judgment; but by the self-controlled man who strives, it can be attained through the right means." Odia Translation "ଯାହାଙ୍କର ମନ ଏବଂ ଇନ୍ଦ୍ରିୟ ସଂଯମିତ ନୁହେଁ, ସେମାନଙ୍କ ପାଇଁ ଯୋଗ ପ୍ରାପ୍ତ ହେବା ଅତ୍ୟନ୍ତ କଠିନ—ଏହା ମୋର ମତ I ମାତ୍ର ସଂଯମିତ ମନ ବିଶିଷ୍ଟ ସାଧକ ଯଦି ସଠିକ ଉପାୟରେ ନିରନ୍ତର ପ୍ରଯତ୍ନ କରନ୍ତି, ତେବେ ସେ ଏହାକୁ ନିଶ୍ଚିତ ଭାବେ ଲାଭ କରିପାରିବେ।" French Translation (Traduction en Français) "Le Yoga est difficile à atteindre par l'homme qui ne se maîtrise pas, tel est Mon jugement ; mais par l'homme maître de soi qui s'efforce, il peut être atteint par les moyens appropriés." Bhagavad Gita: Chapter 6, Verse 37 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ସପ୍ତତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — अयतिः श्रद्धयोपेतो योगाच्चलितमानसः । अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥ ६.३७ ॥ IAST transliteration arjuna uvāca — ayatiḥ śraddhayōpētō yōgāccalitamānasaḥ | aprāpya yōgasaṃsiddhiṃ kāṃ gatiṃ kr̥ṣṇa gacchati || 6.37 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ଅୟତିଃ ଶ୍ରଦ୍ଧୟୋପେତୋ ୟୋଗାଚ୍ଚଲିତମାନସଃ | ଅପ୍ରାପ୍ଯ ୟୋଗସଂସିଦ୍ଧିଂ କାଂ ଗତିଂ କୃଷ୍ଣ ଗଚ୍ଛତି || ୩୭ || Sri Aurobindo's English Interpretation "Arjuna said: He who has faith but lacks control, whose mind wanders away from Yoga, not having attained perfection in Yoga, what gait does he go, O Krishna?" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ହେ କୃଷ୍ଣ! ଯେଉଁ ସାଧକ ଯୋଗ ମାର୍ଗରେ ଶ୍ରଦ୍ଧା ରଖି ମଧ୍ୟ ପୂର୍ଣ୍ଣ ସଂଯମ କରିପାରେ ନାହିଁ ଏବଂ ଯାହାର ମନ ଶେଷ ସମୟରେ ଯୋଗରୁ ବିଚଳିତ ହୋଇଯାଏ, ସେହିପରି ଯୋଗସିଦ୍ଧି ନପାଇଥିବା ସାଧକ କେଉଁ ଗତି ପ୍ରାପ୍ତ ହୁଏ?" French Translation (Traduction en Français) "Arjuna dit: Celui qui a la foi mais manque de contrôle, dont le mental s'égare loin du Yoga, n'ayant pas atteint la perfection dans le Yoga, quelle destinée subit-il, ô Krishna ?" Bhagavad Gita: Chapter 6, Verse 38 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଅଷ୍ଟାତ୍ରิଂଶ ଶ୍ଳୋକ) Devanagari script कच्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति । अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि ॥ ६.३८ ॥ IAST transliteration kaccinnōbhayavibhraṣṭas chinnābhramiva naśyati | apratiṣṭhō mahābāhō vimūḍhō brahmaṇaḥ pathi || 6.38 || Sanskrit Verse in Odia Script କଚ୍ଚିନ୍ନୋଭୟବିଭ୍ରଷ୍ଟଶ୍ଛିନ୍ନାଭ୍ରମିବ ନଶ୍ଯତି | ଅପ୍ରତିଷ୍ଠୋ ମହାବାହୋ ବିମୂଢୋ ବ୍ରହ୍ମଣଃ ପଥି || ୩୮ || Sri Aurobindo's English Interpretation "Does he not, fallen from both, perish like a rent cloud, supportless, O mighty-armed, and deluded on the path of the Brahman?" Odia Translation "ହେ ମହାବାହୋ! ବ୍ରହ୍ମପଥରେ ଭ୍ରମିତ ତଥା କୌଣସି ଆଶ୍ରୟ ନଥିବା ସେହି ସାଧକ, ସ୍ଵର୍ଗ ସୁଖ ଓ ମୋକ୍ଷ ଉଭୟ ମାର୍ଗରୁ ଭ୍ରଷ୍ଟ ହୋଇ, ଛିନ୍ନଭିନ୍ନ ହୋଇଯାଇଥିବା ମେଘଖଣ୍ଡ ପରି ନଷ୍ଟ ହୋଇଯାଏ ନାହିଁ ତ?" French Translation (Traduction en Français) "Ne périt-il pas, déchu des deux mondes, comme un nuage déchiré, sans appui, ô aux bras puissants, et égaré sur le chemin du Brahman ?" Bhagavad Gita: Chapter 6, Verse 39 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଳୋକ) Devanagari script एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः । त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते ॥ ६.३९ ॥ IAST transliteration ētanmē saṃśayaṃ kr̥ṣṇa chēttumarhasyaśēṣataḥ | tvadanyaḥ saṃśayasyāsya chēttā na hyupapadyatē || 6.39 || Sanskrit Verse in Odia Script ଏତନ୍ମେ ସଂଶୟଂ କୃଷ୍ଣ ଛେତ୍ତୁମର୍ହସ୍ୟଶେଷତଃ | ତ୍ଵଦନ୍ୟଃ ସଂଶୟସ୍ୟାସ୍ୟ ଛେତ୍ତା ନ ହ୍ୟୁପପଦ୍ୟତେ || ୩୯ || Sri Aurobindo's English Interpretation "This doubt of mine, O Krishna, Thou shouldst dispel without leaving any remainder; for none other than Thee can be found who is able to destroy this doubt." Odia Translation "ହେ କୃଷ୍ଣ! ମୋର ଏହି ସଂଶୟକୁ ଆପଣ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଦୂର କରିଦିଅନ୍ତୁ I କାରଣ ଆପଣଙ୍କ ବ୍ୟତୀତ ଏହି ଗଭୀର ସଂଶୟକୁ ଛେଦନ କରିପାରିବା ଭଳି ଅନ୍ୟ କୌଣସି ମହାପୁରୁଷ ମିଳିବା ସମ୍ଭବ ନୁହେଁ।" French Translation (Traduction en Français) "Ce doute qui est mien, ô Krishna, Tu devrais le dissiper entièrement ; car nul autre que Toi ne peut être trouvé qui soit capable de détruire ce doute." Bhagavad Gita: Chapter 6, Verse 40 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥ ६.४० ॥ IAST transliteration śrībhagavānuvāca — pārtha naivēha nāmutra vināṣastasya vidyatē | na hi kalyāṇakr̥t kaścid durgatiṃ tāta gacchati || 6.40 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ପାର୍ଥ ନୈବେହ ନାମୁତ୍ର ବିନାଶସ୍ତସ୍ୟ ବିଦ୍ୟତେ | ନ ହି କଲ୍ୟାଣକୃତ୍କଶ୍ଚିଦ୍ଦୁର୍ଗତିଂ ତାତ ଗଚ୍ଛତି || ୪୦ || 4. Sri Aurobindo's English Interpretation "The Blessed Lord said: O Partha, neither in this world nor in the world beyond is there destruction for him; for never does anyone who does good, O My son, come to an evil end." 5. Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ପାର୍ଥ! ଏହିପରି ସାଧକର ନା ଏହି ଲୋକରେ ବିନାଶ ହୁଏ ନା ପରଲୋକରେ I କାରଣ ହେ ବତ୍ସ (ତାତ)! କଲ୍ୟାଣକର କାର୍ଯ୍ୟ କରୁଥିବା କୌଣସି ବି ସାଧକ କଦାପି ଦୁର୍ଗତି ପ୍ରାପ୍ତ ହୁଏ ନାହିଁ।" 6. French Translation (Traduction en Français) "Le Béni Seigneur dit: Ô Partha, ni dans ce monde ni dans le monde au-delà il n'est de destruction pour lui ; car jamais personne qui fait le bien, ô Mon fils, ne parvient à une fin malheureuse." Bhagavad Gita: Chapter 6, Verse 41 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଏକଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः । शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥ ६.४१ ॥ IAST transliteration prāpya puṇyakr̥tāṃ lōkān uṣitvā śāśvatīḥ samāḥ | śucīnāṃ śrīmatāṃ gēhē yōgabhraṣṭō ’bhijāyatē || 6.41 || Sanskrit Verse in Odia Script ପ୍ରାପ୍ଯ ପୁଣ୍ୟକୃତାଂ ଲୋକାନୁଷିତ୍ଵା ଶାଶ୍ଵତୀଃ ସମାଃ | ଶୁଚୀନାଂ ଶ୍ରୀମତାଂ ଗେହେ ୟୋଗଭ୍ରଷ୍ଟୋଽଭିଜାୟତେ || ୪୧ || Sri Aurobindo's English Interpretation "Having attained to the worlds of the righteous and having dwelt there for immemorial years, he who fell from Yoga is reborn in a pure and fortunate home." Odia Translation "ଯୋଗମାର୍ଗରୁ ବିଚଳିତ ହୋଇଥିବା (ଯୋଗଭ୍ରଷ୍ଟ) ବ୍ୟକ୍ତି ପୁଣ୍ୟକର୍ମାମାନଙ୍କର ପବିତ୍ର ଲୋକସମୂହ ପ୍ରାପ୍ତ ହୋଇ, ସେଠାରେ ଦୀର୍ଘବର୍ଷ ବାସ କରିବା ପରେ, ଏହି ମର୍ତ୍ତ୍ୟଲୋକରେ ପବିତ୍ର ଆଚାର ବିଶିଷ୍ଟ ଏବଂ ସମୃଦ୍ଧିଶାଳୀ ଶ୍ରେଷ୍ଠ ପୁରୁଷମାନଙ୍କ ଗୃହରେ ଜନ୍ମଗ୍ରହଣ କରେ।" French Translation (Traduction en Français) "Ayant atteint les mondes des justes et y ayant demeuré pendant des années mémorables, celui qui a déchu du Yoga renaît dans un foyer pur et fortuné." Bhagavad Gita: Chapter 6, Verse 42 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଦ୍ଵିଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script अथवा योगिनामेव कुले भवति धीमताम् । एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥ ६.४२ ॥ IAST transliteration athavā yōginām ēva kulē bhavati dhīmatām | ētad dhi durlabhataraṃ lōkē janma yad īdr̥śam || 6.42 || Sanskrit Verse in Odia Script ଅଥବା ୟୋଗିନାମେବ କୁଲେ ଭବତି ଧୀମତାମ୍ | ଏତଦ୍ଧି ଦୁର୍ଲଭତରଂ ଲୋକେ ଜନ୍ମ ୟଦୀଦୃଶମ୍ || ୪୨ || Sri Aurobindo's English Interpretation "Or else he is born into a family of wise Yogins; but such a birth as this is more difficult to attain in this world." Odia Translation "ଅଥବା ସେହି ଯୋଗଭ୍ରଷ୍ଟ ସାଧକ ସାକ୍ଷାତ୍ ଜ୍ଞାନୀ ଓ ତତ୍ତ୍ଵଜ୍ଞ ଯୋଗୀମାନଙ୍କ କୁଳରେ ଜନ୍ମଗ୍ରହଣ କରେ; ଏହି ସଂସାରରେ ଏପରି ଏକ ଦିବ୍ୟ ପ୍ରକାରର ଜନ୍ମ ଲାଭ କରିବା ନିଶ୍ଚିତ ଭାବେ ଅତ୍ୟନ୍ତ ଦୁର୍ଲଭ ଅଟେ।" French Translation (Traduction en Français) "Ou bien il naît dans une famille de sages Yogis ; mais une naissance telle que celle-ci est plus difficile encore à obtenir en ce monde." Bhagavad Gita: Chapter 6, Verse 43 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ତ୍ରିଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् । यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥ ६.४३ ॥ IAST transliteration tatra taṃ buddhasaṃyōgaṃ labhatē paurvadēhikam | yatatē ca tatō bhūyaḥ saṃsiddhau kurunandana || 6.43 || Sanskrit Verse in Odia Script ତତ୍ର ତଂ ବୁଦ୍ଧିସଂୟୋଗଂ ଲଭତେ ପୌର୍ବଦେହିକମ୍ | ୟତତେ ଚ ତତୋ ଭୂୟଃ ସଂସିଦ୍ଧୌ କୁରୁନନ୍ଦନ || ୪୩ || Sri Aurobindo's English Interpretation "There he recovers the mental characteristics gathered in his former body, and he strives from that point further toward perfection, O joy of the Kurus." Odia Translation "ହେ କୁରୁନନ୍ଦନ! ସେଠାରେ ସେହି ନୂତନ ଶରୀରରେ ସେ ନିଜର ପୂର୍ବଜନ୍ମର ଏକତ୍ରିତ ହୋଇଥିବା ବୁଦ୍ଧିର ସଂସ୍କାର ସ୍ଵାଭାବିକ ଭାବେ ପୁନର୍ବାର ଲାଭ କରେ; ଏବଂ ସେହି ସ୍ଥାନରୁ ସେ ପରମ ସିଦ୍ଧି ପ୍ରାପ୍ତି ନିମନ୍ତେ ପୁନର୍ବାର ଅଧିକ ଉତ୍ସାହର ସହ ପ୍ରଯତ୍ନ କରେ।" French Translation (Traduction en Français) "Là, il recouvre les caractéristiques mentales accumulées dans son corps antérieur, et il s'efforce à partir de ce point plus encore vers la perfection, ô joie des Kurus." Bhagavad Gita: Chapter 6, Verse 44 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଚତୁଶ୍ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः । जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते ॥ ६.४४ ॥ IAST transliteration pūrvābhyāsēna tēnaiva hriyatē hyavaśō ’pi saḥ | jajñāsur api yōgasya śabdabrahmātivartatē || 6.44 || Sanskrit Verse in Odia Script ପୂର୍ବାଭ୍ୟାସେନ ତେନୈବ ହ୍ରିୟତେ ହ୍ୟବଶୋଽପି ସଃ | ଜିଜ୍ଞାସୁରପି ୟୋଗସ୍ୟ ଶବ୍ଦବ୍ରହ୍ମାତିବର୍ତତେ || ୪୪ || Sri Aurobindo's English Interpretation "By that former practice he is carried away even against his current will; even the seeker after Yoga goes beyond the ritualistic scripture (Shabda-Brahman)." Odia Translation "କାରଣ ସେହି ପୂର୍ବଜନ୍ମର ଅଭ୍ୟାସବଳରେ ହିଁ ସେ ନିଜେ ବିବଶ ହୋଇ ମଧ୍ୟ ସ୍ଵାଭାବିକ ଭାବେ ଭଗବଦ୍-ମାର୍ଗ ଆଡ଼କୁ ଆକର୍ଷିତ ହୁଏ I ଯୋଗର କେବଳ ସାମାନ୍ୟ ଜିଜ୍ଞାସୁ ବ୍ୟକ୍ତି ମଧ୍ୟ ବେଦର ସକାମ କର୍ମକାଣ୍ଡର ଶବ୍ଦବ୍ରହ୍ମକୁ ସମ୍ପୂର୍ଣ୍ଣ ଅତିକ୍ରମ କରିଯାଏ।" French Translation (Traduction en Français) "Par cette pratique antérieure, il est emporté même contre sa volonté actuelle ; même le chercheur du Yoga va au-delà des écritures rituelles (Shabda-Brahman)." Bhagavad Gita: Chapter 6, Verse 45 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ପଞ୍ଚଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script प्रयत्नाद्यतमानस्तु योगी संशुद्धकिल्बिषः । अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥ ६.४५ ॥ IAST transliteration prayatnād yatamānas tu yōgī saṃśuddhakilbiṣaḥ | anēkajanmasaṃsiddhas tatō yāti parāṃ gatim || 6.45 || Sanskrit Verse in Odia Script ପ୍ରୟତ୍ନାଦ୍ୟତମାନସ୍ତୁ ୟୋଗୀ ସଂଶୁଦ୍ଧକିଲ୍ବିଷଃ | ଅନେକଜନ୍ମସଂସିଦ୍ଧସ୍ତତୋ ୟାତି ପରାଂ ଗତିମ୍ || ୪୫ || Sri Aurobindo's English Interpretation "But the Yogin who strives with assiduty, purified from all sin, perfected through many births, passes to the supreme goal." Odia Translation "ମାତ୍ର ଯେଉଁ ଯୋଗୀ ଅତ୍ୟନ୍ତ ନିଷ୍ଠା ଓ ଦୃଢ଼ ପ୍ରଯତ୍ନର ସହ ସାଧନା କରନ୍ତି, ସେ ସମସ୍ତ ପାପରୁ ପୂର୍ଣ୍ଣ ଶୁଦ୍ଧ ହୋଇ ଏବଂ ଅନେକ ଜନ୍ମର ସାଧନା ସଂସ୍କାର ଦ୍ଵାରା ସିଦ୍ଧି ଲାଭ କରି ପରିଶେଷରେ ପରମ ଗତି (ମୋକ୍ଷ) ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Mais le Yogi qui s'efforce avec assiduité, purifié de tout péché, rendu parfait à travers de nombreuses naissances, passe au but suprême." Bhagavad Gita: Chapter 6, Verse 46 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ଷଡ଼ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः । कर्मिभ्यश्चाधिको योगी तस्माद्योगी भवार्जुन ॥ ६.४६ ॥ IAST transliteration tapasvibhgyō ’dhikō yōgī jñānibhyō ’pi matō ’dhikaḥ | karmibhyaś cādhikō yōgī tasmād yōgī bhavārjuna || 6.46 || Sanskrit Verse in Odia Script ତପସ୍ଵିଭ୍ୟୋଽଧିକୋ ୟୋଗୀ ଜ୍ଞାନିଭ୍ୟୋଽପି ମତୋଽଧିକଃ | କର୍ମିଭ୍ୟଶ୍ଚାଧିକୋ ୟୋଗୀ ତସ୍ମାଦ୍ୟୋଗୀ ଭବାର୍ଜୁନ || ୪୬ || Sri Aurobindo's English Interpretation "The Yogin is greater than the ascetics, and he is deemed greater than even the men of knowledge, and greater than the men of action; therefore be thou a Yogin, O Arjuna!" Odia Translation "ଯୋଗୀ ପୁରୁଷ କଠୋର ତପସ୍ଵୀମାନଙ୍କ ଅପେକ୍ଷା ଶ୍ରେଷ୍ଠ, ଶାସ୍ତ୍ରଜ୍ଞାନୀ ପଣ୍ଡିତମାନଙ୍କ ଅପେକ୍ଷା ମଧ୍ୟ ଶ୍ରେଷ୍ଠ ଏବଂ ସକାମ କର୍ମୀମାନଙ୍କ ଅପେକ୍ଷା ମଧ୍ୟ ଅତି ଶ୍ରେଷ୍ଠ ଅଟନ୍ତି I ଏଥିପାଇଁ ହେ ଅର୍ଜୁନ, ତୁମେ ସର୍ବଦା ଯୋଗୀ ହୁଅ।" French Translation (Traduction en Français) "Le Yogi est plus grand que les ascètes, et il est considéré comme plus grand même que les hommes de connaissance, et plus grand que les hommes d'action ; c'est pourquoi sois un Yogi, ô Arjuna !" Bhagavad Gita: Chapter 6, Verse 47 (ଷଷ୍ଠ ଅଧ୍ୟାୟ, ସପ୍ତଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script योगिनामपि सर्वेषां मद्गतेनान्तरात्मना । श्रद्धावान्भजते यो मां स मे युक्ततमो मतः ॥ ६.४७ ॥ IAST transliteration yōginām api sarvēṣāṃ madgatēnāntarātmanā | śraddhāvān bhajatē yō māṃ sa mē yuktatamō mataḥ || 6.47 || Sanskrit Verse in Odia Script ୟୋଗିନାମପି ସର୍ବେଷାଂ ମଦ୍ଗତେନାନ୍ତରାତ୍ମନା | ଶ୍ରଦ୍ଧାବାନ୍ଭଜତେ ୟୋ ମାଂ ସ ମେ ୟୁକ୍ତତମୋ ମତଃ || ୪୭ || Sri Aurobindo's English Interpretation "And of all Yogins, he who with his inner self fixed in Me, full of faith, worships Me, him I hold to be the most perfectly integrated (Yuktatama)." Odia Translation "ଏବଂ ସମଗ୍ର ଯୋଗୀମାନଙ୍କ ମଧ୍ୟରେ ମଧ୍ୟ, ଯେଉଁ ସାଧକ ଶ୍ରଦ୍ଧାବାନ ହୋଇ ଏବଂ ମୋଠାରେ ନିଜର ଅନ୍ତରାତ୍ମାକୁ ସମ୍ପୂର୍ଣ୍ଣ ସମର୍ପଣ କରି (ମଦ୍ଗତେନ) ନିରନ୍ତର ମୋର ଆରାଧନା କରେ, ସେ ହିଁ ମୋ ମତରେ ସର୍ବଶ୍ରେଷ୍ଠ ଯୋଗଯୁକ୍ତ (ୟୁକ୍ତତମଃ) ଅଟନ୍ତି।" French Translation (Traduction en Français) "Et de tous les Yogis, celui qui, son soi intérieur fixé en Moi, plein de foi, M'adore, celui-là, Je le tiens pour le plus parfaitement intégré." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे आत्मसंयमयोगो नाम षष्ठोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 7/ Chapter 7. The Yoga of Knowledge Bhagavad Gita: Chapter 7, Verse 1 (ସପ୍ତମ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः । असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु ॥ ७.१ ॥ IAST transliteration śrībhagavānuvāca — mayyāsaktamanāḥ pārtha yōgaṃ yuñjanmadāśrayaḥ | asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchr̥ṇu || 7.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ମୟ୍ୟାସକ୍ତମନାଃ ପାର୍ଥ ୟୋଗଂ ୟୁଞ୍ଜନ୍ମଦାଶ୍ରୟଃ | ମୟାସକ୍ତମନାଃ ପାର୍ଥ ୟୋଗଂ ୟୁଞ୍ଜନ୍ମଦାଶ୍ରୟଃ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Hear, O Partha, how having thy mind attached to Me, practicing Yoga and taking refuge in Me, thou shalt know Me completely, without any doubt." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ପାର୍ଥ! ମୋଠାରେ ଅନନ୍ୟ ଆସକ୍ତି ବିଶିଷ୍ଟ ମନ ରଖି, ମୋର ହିଁ ପରମ ଆଶ୍ରୟ ଗ୍ରହଣ କରି ଏବଂ ଯୋଗ ସାଧନା କରି ତୁମେ କିପରି ସମଗ୍ର ଭାବେ ମୋତେ ନିଃସନ୍ଦେହରେ ଜାଣିପାରିବ, ତାହା ଶୁଣ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Écoute, ô Partha, comment, ayant ton mental attaché à Moi, pratiquant le Yoga et cherchant refuge en Moi, tu Me connaîtras complètement, sans aucun doute." Bhagavad Gita: Chapter 7, Verse 2 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः । यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते ॥ ७.२ ॥ IAST transliteration jñānaṃ tē ’haṃ savijñānam idaṃ vakṣyāmyaśēṣataḥ | yaj jñātvā nēha bhūyō ’nyaj jñātavyam avaśiṣyatē || 7.2 || Sanskrit Verse in Odia Script ଜ୍ଞାନଂ ତେଽହଂ ସବିଜ୍ଞାନମିଦଂ ବକ୍ଷ୍ୟାମ୍ୟଶେଷତଃ | ୟଜ୍ଜ୍ଞାତ୍ଵା ନେହ ଭୂୟୋଽନ୍ୟଜ୍ଜ୍ଞାତବ୍ୟମବଶିଷ୍ୟତେ || ୨ || Sri Aurobindo's English Interpretation "I will declare to thee without remainder this Knowledge along with spiritual discernment, which having known, nothing else remains here to be known." Odia Translation "ମୁଁ ତୁମକୁ ଅନୁଭୂତି ସହିତ ଏହି ପରମ ତତ୍ତ୍ଵଜ୍ଞାନ (ସବିଜ୍ଞାନମ୍) ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ କହିବି, ଯାହାକୁ ଜାଣିସାରିବା ପରେ ଏହି ସଂସାରରେ ତୁମ ପାଇଁ ଜାଣିବା ଭଳି ଅନ୍ୟ କୌଣସି ବିଷୟ ବାକି ରହିବ ନାହିଁ।" French Translation (Traduction en Français) "Je te déclarerai sans reste cette Connaissance ainsi que le discernement spirituel, lesquels ayant connus, il ne reste plus rien d'autre ici-bas à connaître." Bhagavad Gita: Chapter 7, Verse 3 (ସପ୍ତମ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये । यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्वतः ॥ ७.३ ॥ IAST transliteration manuṣyāṇāṃ sahasrēṣu kaścid yatati siddhayē | yatatām api siddhānāṃ kaścin māṃ vētti tattvataḥ || 7.3 || Sanskrit Verse in Odia Script ମନୁଷ୍ୟାଣାଂ ସହସ୍ରେषु କଶ୍ଚିଦ୍ୟତତି ସିଦ୍ଧୟେ | ୟତତାମପି ସିଦ୍ଧାନାଂ କଶ୍ଚିନ୍ମାଂ ବେତ୍ତି ତତ୍ତ୍ଵତଃ || ୩ || Sri Aurobindo's English Interpretation "Among thousands of men, a rare one strives for perfection; and among those who strive and are perfected, a rare one knows Me in true principles." Odia Translation "ହଜାର ହଜାର ମନୁଷ୍ୟଙ୍କ ମଧ୍ୟରୁ କେହି ଜଣେ ମାତ୍ର ଆଧ୍ୟାତ୍ମିକ ସିଦ୍ଧି ପାଇଁ ପ୍ରଯତ୍ନ କରେ; ଆଉ ସେହି ପ୍ରଯତ୍ନ କରୁଥିବା ସିଦ୍ଧ ପୁରୁଷମାନଙ୍କ ମଧ୍ୟରୁ ମଧ୍ୟ କେହି ଜଣେ ଭାଗ୍ୟବାନ ମୋତେ ପ୍ରକୃତ ତତ୍ତ୍ଵର ସହ (ତତ୍ତ୍ଵତଃ) ଜାଣିପାରେ।" French Translation (Traduction en Français) "Parmi des milliers d'hommes, un rare s'efforce d'atteindre la perfection ; et parmi ceux qui s'efforcent et sont rendus parfaits, un rare Me connaît en Mes vrais principes." Bhagavad Gita: Chapter 7, Verse 4 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च । अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ७.४ ॥ IAST transliteration bhūmir āpō ’nalō vāyuḥ khaṃ manō buddhir ēva ca | ahaṅkāra itīyaṃ mē bhinnā prakr̥tir aṣṭadhā || 7.4 || Sanskrit Verse in Odia Script ଭୂମିରାପୋଽନଲୋ ବାୟୁଃ ଖଂ ମନୋ ବୁଦ୍ଧିରେବ ଚ | ଅହଙ୍କାର ଇତୀୟଂ ମେ ଭିନ୍ନା ପ୍ରକୃତିରଷ୍ଟଧା || ୪ || Sri Aurobindo's English Interpretation "Earth, water, fire, air, ether, mind, understanding and egoism—this is My eightfold divided Nature (Apara Prakriti)." Odia Translation "ପୃଥିବୀ, ଜଳ, ଅଗ୍ନି, ବାୟୁ, ଆକାଶ, ମନ, ବୁଦ୍ଧି ଏବଂ ଅହଙ୍କାର—ଏହିପରି ଭାବରେ ଆଠ ପ୍ରକାରରେ ବିଭକ୍ତ ହୋଇଥିବା ଏହା ମୋର ଅପରା ପ୍ରକୃତି (ବାହ୍ୟ ଜଡ଼ ଶକ୍ତି) ଅଟେ।" French Translation (Traduction en Français) "Terre, eau, feu, air, éther, mental, intelligence et égoïsme — telle est Ma Nature divisée en huit catégories." Bhagavad Gita: Chapter 7, Verse 5 (ସପ୍ତମ ଅଧ୍ୟαୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् । जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ७.५ ॥ IAST transliteration aparēyam itas tv anyāṃ prakr̥tiṃ viddhi mē parām | jīvabhūtāṃ mahābāhō yayēdaṃ dhāryatē jagat || 7.5 || Sanskrit Verse in Odia Script ଅପରେୟମିତସ୍ତ୍ଵନ୍ୟାଂ ପ୍ରକୃତିଂ ବିଦ୍ଧି ମେ ପରାମ୍ | ଜୀବଭୂତାଂ ମହାବାହୋ ୟୟେଦଂ ଧାର୍ୟତେ ଜଗତ୍ || ୫ || Sri Aurobindo's English Interpretation "This is the lower; know My other and higher Nature, O mighty-armed, which is the soul-element (Para Prakriti) and by which this world is sustained." Odia Translation "ହେ ମହାବାହୋ! ଏହା ତ ମୋର କ୍ଷୁଦ୍ରା ବା ଅପରା ପ୍ରକୃତି; ମାତ୍ର ଏହାଠାରୁ ଭିନ୍ନ ମୋର ଅନ୍ୟ ଏକ ଶ୍ରେଷ୍ଠ ପ୍ରକୃତିକୁ ଜାଣ, ଯାହା ଜୀବସ୍ଵରୂପା ଚେତନା (ପରା ପ୍ରକୃତି) ଅଟେ ଏବଂ ଯାହା ଦ୍ଵାରା ଏହି ସମଗ୍ର ଜଗତ ଧାରଣ ଓ ପରିଚାଳିତ ହେଉଛି।" French Translation (Traduction en Français) "Celle-ci est la plus basse ; sache qu'il est une autre Nature Mienne, plus haute, ô aux bras puissants, qui est l'élément d'âme et par laquelle ce monde est soutenu." Bhagavad Gita: Chapter 7, Verse 6 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा ॥ ७.६ ॥ IAST transliteration ētadyōnīni bhūtāni sarvāṇīty upadhāraya | ahaṃ kr̥tsnasya jagataḥ prabhavaḥ pralayas tathā || 7.6 || Sanskrit Verse in Odia Script ଏତଦ୍ୟୋନୀନି ଭୂତାନି ସର୍ବାଣୀତ୍ୟୁପଧାରୟ | ଅହଂ କୃତ୍ସ୍ନସ୍ତ୍ୟ ଜଗତଃ ପ୍ରଭବଃ ପ୍ରଲୟସ୍ତଥା || ୬ || Sri Aurobindo's English Interpretation "Know that all existences have these two Natures for their womb. I am the origin of the whole world, and also its dissolution." Odia Translation "ତୁମେ ଏହା ନିଶ୍ଚିତ ଭାବେ ଜାଣିରଖ ଯେ ସୃଷ୍ଟିର ସମଗ୍ର ପ୍ରାଣୀ ଏହି ଦୁଇ ପ୍ରକୃତିରୁ ହିଁ ଜନ୍ମଲାଭ କରନ୍ତି I ମୁଁ ହିଁ ସମଗ୍ର ସୃଷ୍ଟିର ଉତ୍ପତ୍ତିର କାରଣ (ପ୍ରଭବଃ) ଏବଂ ମୁଁ ହିଁ ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ପ୍ରଳୟର କାରଣ ଅଟେ।" French Translation (Traduction en Français) "Sache que toutes les existences ont ces deux Natures pour matrice. Je suis l'origine du monde entier, et aussi sa dissolution." Bhagavad Gita: Chapter 7, Verse 7 (ସପ୍ତମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script मत्तः परतरं नान्यत्किञ्चिदस्ति धनञ्जय । मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७.७ ॥ IAST transliteration mattaḥ parataraṃ nānyat kiñcid asti dhanañjaya | mayi sarvam idaṃ prōtaṃ sūtrē maṇigaṇā iva || 7.7 || Sanskrit Verse in Odia Script ମତ୍ତଃ ପରତରଂ ନାନ୍ୟତ୍କିଞ୍ଚିଦସ୍ତି ଧନଞ୍ଜୟ | ମୟି ସର୍ବମିଦଂ ପ୍ରୋତଂ ସୂତ୍ରେ ମଣିଗଣା ଇବ || ୭ || Sri Aurobindo's English Interpretation "There is nothing else supreme beyond Me, O Dhananjaya! All this world is strung on Me, like pearls upon a thread." Odia Translation "ହେ ଧନଞ୍ଜୟ! ମୋଠାରୁ ଶ୍ରେଷ୍ଠ ବା ଅତୀତ ଅନ୍ୟ କୌଣସି ପରମ ତତ୍ତ୍ଵ ଏହି ସୃଷ୍ଟିରେ ନାହିଁ I ସୂତ୍ର ବା ସୁତା ମଧ୍ୟରେ ମଣିମାଳା ଗୁନ୍ଥା ହୋଇ ରହିଲା ପରି, ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡ ମୋଠାରେ ହିଁ ଓତପ୍ରୋତ ଭାବେ ଗୁନ୍ଥା ହୋଇ ରହିଛି।" French Translation (Traduction en Français) "Il n'est rien d'autre de suprême au-delà de Moi, ô Dhananjaya ! Tout ce monde est enfilé sur Moi, comme des perles sur un fil." Bhagavad Gita: Chapter 7, Verse 8 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययोः । प्रणवः सर्ववेदेषु शब्दः खे पौरुषं नृषु ॥ ७.८ ॥ IAST transliteration rasō ’ham apsu kauntēya prabhāsmi śaśisūryayōḥ | praṇavaḥ sarvavēdēṣu śabdaḥ khē pauruṣaṃ nr̥ṣu || 7.8 || Sanskrit Verse in Odia Script ରସୋଽହମପ୍ସୁ କୌନ୍ତେୟ ପ୍ରଭାସ୍ମି ଶଶିସୂର୍ୟୟୋଃ | ପranetଵଃ ସର୍ବବେଦେଷୁ ଶବ୍ଦଃ ଖେ ପୌରୁଷଂ ନୃଷୁ || ୮ || Sri Aurobindo's English Interpretation "I am taste in the waters, O son of Kunti! I am the light in the moon and the sun; I am the sacred syllable Om (Pranava) in all the Vedas, sound in ether, and manhood in men." Odia Translation "ହେ କୌନ୍ତେୟ! ମୁଁ ଜଳ ମଧ୍ୟରେ ଥିବା ସ୍ଵାଭାବିକ ଆସ୍ଵାଦନ ବା ରସ, ମୁଁ ଚନ୍ଦ୍ର ଓ ସୂର୍ଯ୍ୟଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ଦિବ୍ୟ ପ୍ରଭା (ଆଲୋକ); ମୁଁ ସମସ୍ତ ବେଦ ମଧ୍ୟରେ ଥିବା ପବିତ୍ର ଓଁକାର (ପ୍ରଣବଃ), ଆକାଶରେ ଶବ୍ଦ ତଥା ପୁରୁଷମାନଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ପୁରୁଷକାର (ପୌରୁଷମ୍) ଅଟେ।" French Translation (Traduction en Français) "Je suis la saveur dans les eaux, ô fils de Kunti ! Je suis la lumière dans la lune et le soleil ; Je suis la syllabe sacrée Om (Pranava) dans tous les Vedas, le son dans l'éther, et la virilité dans les hommes." Bhagavad Gita: Chapter 7, Verse 9 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script पुण्यो गन्धः पृथिव्याम् च तेजश्चास्मि विभावसौ । जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ७.९ ॥ IAST transliteration puṇyō gandhaḥ pr̥thivyāṃ ca tējaś cāsmi vibhāvasau | jīvanaṃ sarvabhūtēṣu tapaś cāsmi tapasviṣu || 7.9 || Sanskrit Verse in Odia Script ପୁଣ୍ୟୋ ଗନ୍ଧଃ ପୃଥିବ୍ୟାମ୍ ଚ ତେଜଶ୍ଚāସ୍ମି ବିଭାବସୌ | ଜୀବନଂ ସର୍ବଭୂତେଷୁ ତପଶ୍ଚāସ୍ମି ତପସ୍ଵିଷୁ || ୯ || Sri Aurobindo's English Interpretation "I am the pure fragrance in the earth, and the brilliance in the fire; I am the life in all existences, and the austerity in ascetics." Odia Translation "ମୁଁ ପୃଥିବୀ ମଧ୍ୟରେ ଥିବା ପବିତ୍ର ସୁଗନ୍ଧ (ପुଣ୍ୟୋ ଗନ୍ଧଃ) ଏବଂ ଅଗ୍ନି ମଧ୍ୟରେ ଥିବା ଦିବ୍ୟ ତେଜ ଅଟେ I ମୁଁ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ଜୀବନୀ ଶକ୍ତି (ଜୀବନମ୍) ଏବଂ ତପସ୍ଵୀମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ସାଧନାଶକ୍ତି ବା ତପସ୍ୟା ଅଟେ।" French Translation (Traduction en Français) "Je suis le pur parfum dans la terre, et l'éclat dans le feu ; Je suis la vie dans toutes les existences, et l'austérité dans les ascètes." Bhagavad Gita: Chapter 7, Verse 10 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script बीजं मां सर्वभूतानां विद्धि पार्थ सनातनम् । बुद्धिर्बुद्धिमतामस्मि तेजस्तेजस्विनामहम् ॥ ७.१० ॥ IAST transliteration bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam | buddhir buddhimatām asmi tējas tējasvinām aham || 7.10 || Sanskrit Verse in Odia Script ବୀଜଂ ମାଂ ସର୍ବଭୂତାନାଂ ବିଦ୍ଧି ପାର୍ଥ ସନାତନମ୍ | ବୁଦ୍ଧିର୍ବୁଦ୍ଧିମତାମସ୍ମି ତେଜସ୍ତେଜସ୍ଵିନାମହମ୍ || ୧୦ || Sri Aurobindo's English Interpretation "Know Me, O Partha, to be the eternal seed of all existences; I am the intelligence of the intelligent, and the splendor of the splendid." Odia Translation "ହେ ପାର୍ଥ! ତୁମେ ମୋତେ ସମସ୍ତ ପ୍ରାଣୀ ଓ ଜୀବଜଗତର ଶାଶ୍ଵତ ତଥା ସନାତନ ବୀଜ (ମୂଳ କାରଣ) ବୋଲି ଜାଣ; ମୁଁ ବୁଦ୍ଧିମାନମାନଙ୍କର ବୁଦ୍ଧି ଏବଂ ତେଜସ୍ଵୀ ପୁରୁଷମାନଙ୍କ ମଧ୍ୟରେ ପ୍ରକାଶିତ ପ୍ରଭାବ ବା ତେଜ ଅଟେ।" French Translation (Traduction en Français) "Sache, ô Partha, que Je suis la semence éternelle de toutes les créatures ; Je suis l'intelligence des intelligents, et la splendeur des splendides." Bhagavad Gita: Chapter 7, Verse 11 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script बलं बलवतां चाहं कामरागविवर्जितम् । धर्माविरुद्धो भूतेषु कामोऽस्मि भरतर्षभ ॥ ७.११ ॥ IAST transliteration balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitam | dharmāviruddhō bhūtēṣu kāmō ’smi bharatarṣabha || 7.11 || Sanskrit Verse in Odia Script ବଲଂ ବଲବତାଂ ଚାହଂ କାମରାଗବିବର୍ଜିତମ୍ | ଧର୍ମାବିରୁଦ୍ଧୋ ଭୂତେଷୁ କାମୋଽସ୍ମି ଭରତର୍ଷଭ || ୧୧ || Sri Aurobindo's English Interpretation "I am the strength of the strong, free from desire and passion. In all creatures, O lord of the Bharatas, I am desire which is not contrary to the Dharma." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ମୁଁ ବଳବାନମାନଙ୍କର କାମନା ଓ ଆସକ୍ତିରହିତ ସାତ୍ତ୍ଵିକ ବଳ ଅଟେ I ଏବଂ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ ଧର୍ମର ଅନୁକୂଳ ତଥା ଶାସ୍ତ୍ରସମ୍ମତ କାମନା (ବାସନା) ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ।" French Translation (Traduction en Français) "Je suis la force des forts, exempte de désir et de passion. Dans toutes les créatures, ô chef des Bharatas, Je suis le désir qui n'est point contraire au Dharma." Bhagavad Gita: Chapter 7, Verse 12 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script ये चैव सात्त्विका भावा राजसास्तामसाश्च ये । मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ ७.१२ ॥ IAST transliteration yē caiva sāttvikā bhāvā rājasās tāmasāś ca yē | matta ēvēti tān viddhi na tv ahaṃ tēṣu tē mayi || 7.12 || Sanskrit Verse in Odia Script ୟେ ଚୈବ ସାତ୍ତ୍ଵିକା ଭାବା ରାଜସାସ୍ତାମସାଶ୍ଚ ୟେ | ମତ୍ତ ଏବେତି ତାନ୍ଵିଦ୍ଧି ନ ତ୍ଵହଂ ତେଷୁ ତେ ମୟି || ୧୨ || Sri Aurobindo's English Interpretation "And whatever states of being there are that are of the nature of Sattva, Rajas and Tamas, know them to proceed from Me; yet I am not in them, but they are in Me." Odia Translation "ପ୍ରକୃତିରୁ ଜାତ ହେଉଥିବା ଯେଉଁସବୁ ସାତ୍ତ୍ଵିକ, ରାଜସିକ ଏବଂ ତାମସିକ ଭାବ ଅଛନ୍ତି, ସେଗୁଡ଼ିକ ମୋଠାରୁ ହିଁ ପ୍ରକଟ ହୁଅନ୍ତି ବୋଲି ଜାଣ I ତଥାପି ମୁଁ ସେଗୁଡ଼ିକ ମଧ୍ୟରେ ଆବଦ୍ଧ ନୁହେଁ (ସ୍ଵାଧୀନ), ମାତ୍ର ସେସବୁ ମୋରି ଭିତରେ ହିଁ ଆଶ୍ରିତ ହୋଇ ରହିଛନ୍ତି।" French Translation (Traduction en Français) "Et quels que soient les états d'être qui participent du Sattva, du Rajas et du Tamas, sache qu'ils procèdent de Moi ; pourtant Je ne suis pas en eux, mais ils sont en Moi." Bhagavad Gita: Chapter 7, Verse 13 (ସପ୍ତମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script त्रिभिर्गुणमयैर्भावैरेभिः सर्वमिदं जगत् । मोहितं नाभिजानाति मामेभ्यः परमव्ययम् ॥ ७.१३ ॥ IAST transliteration tribhir guṇamayair bhāvair ēbhiḥ sarvam idaṃ jagat | mōhitaṃ nābhijānāti mām ēbhyas param avyayam || 7.13 || Sanskrit Verse in Odia Script ତ୍ରିଭିର୍ଗୁଣମୟୈର୍ଭାବୈରେଭିଃ ସର୍ବମିଦଂ ଜଗତ୍ | ମୋହିତଂ ନାଭିଜାନାତି ମାମେଭ୍ୟଃ ପରମବ୍ୟୟମ୍ || ୧୩ || Sri Aurobindo's English Interpretation "Led astray by these states of being born of the three modes of Nature, this whole world does not know Me, who am supreme above them and imperishable." Odia Translation "ପ୍ରକୃତିର ଏହି ତିନୋଟି ଗୁଣରୂପକ ଭାବ ଦ୍ଵାରା ମୋହାଚ୍ଛନ୍ନ ହୋଇଥିବାରୁ, ଏହି ସମଗ୍ର ସଂସାର ଏହି ଗୁଣଗୁଡ଼ିକରୁ ଅତୀତ ଥିବା ମୋର ସେହି ପରମ ଅବ୍ୟୟ (ଅବିନାଶୀ) ସ୍ଵରୂପକୁ ଜାଣିବାକୁ ସମର୍ଥ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Égaré par ces états d'être nés des trois modes de la Nature, le monde entier ne Me connaît pas, Moi qui suis suprême au-dessus d'eux et impérissable." Bhagavad Gita: Chapter 7, Verse 14 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script दैवी ह्येषा गुणमयी मम माया दुरत्यया । मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ ७.१४ ॥ IAST transliteration daivī hy ēṣā guṇamayī mama māyā duratyayā | mām ēva yē prapadyantē māyāmētāṃ taranti tē || 7.14 || Sanskrit Verse in Odia Script ଦୈବୀ ହ୍ୟେଷା ଗୁଣମୟୀ ମମ ମାୟା ଦୁରତ୍ୟୟା | ମାମେବ ୟେ ପ୍ରପଦ୍ୟନ୍ତେ ମାୟାମେତାଂ ତରନ୍ତି ତେ || ୧୪ || Sri Aurobindo's English Interpretation "This divine Maya of Mine, born of the modes of Nature, is difficult to cross beyond; they who take refuge in Me alone, pass over this Maya." Odia Translation "କାରଣ ପ୍ରକୃତିର ତିନି ଗୁଣରେ ନିର୍ମିତ ମୋର ଏହି ଅଲୌକିକ ଦୈବୀ ମାୟା ଅତ୍ୟନ୍ତ ଦୁର୍ଜୟ ତଥା ଦୁରତିକ୍ରମ୍ୟ (ପାର ହେବା ଅସମ୍ଭବ) I ମାତ୍ର ଯେଉଁମାନେ କେବଳ ମୋରି ଶରଣାଗତ ହୁଅନ୍ତି, ସେମାନେ ଏହି ମାୟା-ସମୁଦ୍ରକୁ ସହଜରେ ପାର ହୋଇଯାନ୍ତି।" French Translation (Traduction en Français) "Cette divine Maya Mienne, née des modes de la Nature, est difficile à franchir ; ceux qui cherchent refuge en Moi seul, passent au-delà de cette Maya." Bhagavad Gita: Chapter 7, Verse 15 (ସପ୍ତମ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥ ७.१५ ॥ IAST transliteration na māṃ duṣkr̥tinō mūḍhāḥ prapadyantē narādhamāḥ | māyayāpahr̥tajñānā āsuraṃ bhāvam āśritāḥ || 7.15 || Sanskrit Verse in Odia Script ନ ମାଂ ଦୁଷ୍କୃତିନୋ ମୂଢାଃ ପ୍ରପଦ୍ୟନ୍ତେ ନରାଧମାଃ | ମାୟୟାପହୃତଜ୍ଞାନା ଆସୁରଂ ଭାବମାଶ୍ରିତାଃ || ୧୫ || Sri Aurobindo's English Interpretation "The evil-doers, the deluded, the vilest of men, do not take refuge in Me; their knowledge being carried away by the Maya, they share in the nature of Asuras (demonic state)." Odia Translation "ମାୟା ଦ୍ଵାରା ଯାହାଙ୍କର ବିବେକ ବା ଜ୍ଞାନ ଅପହୃତ ହୋଇଯାଇଛି ଏବଂ ଯେଉଁମାନେ ଆସୁରିକ ସ୍ଵଭାବ (ନାସ୍ତିକ ଭାବ) ଗ୍ରହଣ କରିଛନ୍ତି, ସେହିପରି ପାପାଚାରୀ, ମୂଢ ଏବଂ ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଅଧମ ବ୍ୟକ୍ତିମାନେ ମୋର ଶରଣାଗତ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Ceux qui font le mal, les égarés, les plus vils des hommes, ne cherchent pas refuge en Moi ; leur connaissance étant emportée par la Maya, ils participent à la nature des Asuras." Bhagavad Gita: Chapter 7, Verse 16 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ ७.१६ ॥ IAST transliteration caturvidhā bhajantē māṃ janāḥ sukr̥tinō ’rjuna | ārtō jijñāsur arthārthī jñānī ca bharatarṣabha || 7.16 || Sanskrit Verse in Odia Script ଚତୁର୍ବିଧା ଭଜନ୍ତେ ମାଂ ଜନାଃ ସୁକୃତିନୋଽର୍ଜୁନ | ଆର୍ତୋ ଜିଜ୍ଞାସୁରର୍ଥାର୍ଥୀ ଜ୍ଞାନୀ ଚ ଭରତର୍ଷଭ || ୧୬ || Sri Aurobindo's English Interpretation "Four kinds of virtuous men worship Me, O Arjuna,—the distressed (Arto), the seeker after Knowledge (Jijnasu), the seeker after wealth (Artharthi), and the man of Knowledge (Jnani), O lord of the Bharatas." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ ଅର୍ଜୁନ! ଚାରି ପ୍ରକାରର ପୁଣ୍ୟକର୍ମା ଭକ୍ତମାନେ ମୋର ଆରାଧନା କରନ୍ତି—ଆର୍ତ୍ତ (ବିପଦଗ୍ରସ୍ତ ଓ ଦୁଃଖୀ), ଜିଜ୍ଞାସୁ (ଜ୍ଞାନ ଆକାଙ୍ଖ୍ୟୀ), ଅର୍ଥାର୍ଥୀ (ଧନ ଓ ଭୋଗ କାମନା କରୁଥିବା) ଏବଂ ଜ୍ଞାନୀ (ତତ୍ତ୍ଵଜ୍ଞ) ଭକ୍ତ।" French Translation (Traduction en Français) "Quatre sortes d'hommes vertueux M'adorent, ô Arjuna,—l'affligé, le chercheur de la Connaissance, le chercheur de biens, et l'homme de Connaissance, ô chef des Bharatas." Bhagavad Gita: Chapter 7, Verse 17 (ସପ୍ତମ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ ७.१७ ॥ IAST transliteration tēṣāṃ jñānī nityayukta ēkabhaktir viśiṣyatē | priyō hi jñāninō ’tyartham ahaṃ sa ca mama priyaḥ || 7.17 || Sanskrit Verse in Odia Script ତେଷାଂ ଜ୍ଞାନୀ ନିତ୍ୟୟୁକ୍ତ ଏକଭକ୍ତିର୍ବିଶିଷ୍ୟତେ | ପ୍ରିୟୋ ହି ଜ୍ଞାନିନୋଽତ୍ୟର୍ଥମହଂ ସ ଚ ମମ ପ୍ରିୟଃ || ୧୭ || Sri Aurobindo's English Interpretation "Of these, the man of Knowledge, ever integrated, turned to the One alone in worship, excelleth; for supreme is My love for the man of Knowledge, and he is My beloved." Odia Translation "ସେମାନଙ୍କ ମଧ୍ୟରେ ମୋଠାରେ ନିରନ୍ତର ଯୁକ୍ତ ରହୁଥିବା ଏବଂ କେବଳ ଏକମାତ୍ର ମୋରି ଭକ୍ତି କରୁଥିବା ଜ୍ଞାନୀ ଭକ୍ତ ହିଁ ସର୍ବଶ୍ରେଷ୍ଠ ଅଟନ୍ତି I କାରଣ ମୁଁ ଜ୍ଞାନୀ ଭକ୍ତଙ୍କର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଏବଂ ସେ ମଧ୍ୟ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Parmi eux, l'homme de Connaissance, toujours intégré, tourné vers l'Unique en son adoration, excelle ; car suprême est Mon amour pour l'homme de Connaissance, et il est Mon bien-aimé." Bhagavad Gita: Chapter 7, Verse 18 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ ७.१८ ॥ IAST transliteration udārāḥ sarva ēvaitē jñānī tv ātmaiva mē matam | āsthitaḥ sa hi yuktātmā mām ēvānuttamāṃ gatim || 7.18 || Sanskrit Verse in Odia Script ଉଦାରାଃ ସର୍ବ ଏବୈତେ ଜ୍ଞାନୀ ତ୍ଵାତ୍ମୈବ ମେ ମତମ୍ | ଆସ୍ଥିତଃ ସ ହି ୟୁକ୍ତାତ୍ମା ମାମେବାନୁତ୍ତମାଂ ଗତିମ୍ || ୧୮ || Sri Aurobindo's English Interpretation "Noble are all these without exception, but the man of Knowledge I hold to be My very Self; for he, with integrated self, resorts to Me alone as his highest goal." Odia Translation "ଏହି ସମସ୍ତ ଭକ୍ତମାନେ ପ୍ରକୃତରେ ଅତ୍ୟନ୍ତ ଉଦାର ଓ ମହାନ, ମାତ୍ର ଜ୍ଞାନୀ ଭକ୍ତ ତ ସାକ୍ଷାତ୍ ମୋର ନିଜର ଆତ୍ମା ସ୍ଵରୂପ—ଏହା ହିଁ ମୋର ମତ I କାରଣ ସେହି ଯୋଗଯୁକ୍ତ ମହାପୁରୁଷ ପରମ ଗତି ସ୍ଵରୂପ କେବଳ ମୋଠାରେ ହିଁ ଦୃଢ଼ ଭାବରେ ସ୍ଥିତ ରହନ୍ତି।" French Translation (Traduction en Français) "Nobles sont-ils tous sans exception, mais l'homme de Connaissance, Je le considère comme Mon propre Soi ; car lui, l'âme intégrée, recours à Moi seul comme à son but suprême." Bhagavad Gita: Chapter 7, Verse 19 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते । वासुदेवः सर्वमिति स महात्मा सुदुर्लभः ॥ ७.१९ ॥ IAST transliteration bahūnāṃ janmanām antē jñānavān māṃ prapadyatē | vāsudēvaḥ sarvam iti sa mahātmā sudurlabhaḥ || 7.19 || Sanskrit Verse in Odia Script ବହୂନାଂ ଜନ୍ମନାମନ୍ତେ ଜ୍ଞାନବାନ୍ମାଂ ପ୍ରପﺪ୍ୟତେ | ବାସୁଦେବଃ ସର୍ବମିତି ସ ମହାତ୍ମା ସୁଦୁର୍ଲଭଃ || ୧୯ || Sri Aurobindo's English Interpretation "At the end of many births, the man of Knowledge takes refuge in Me, seeing that Vasudeva (the Divine) is all that is; such a great soul (Mahatma) is very rare to find." Odia Translation "ଅନେକ ଜନ୍ମର ସାଧନା ଶେଷରେ ଜ୍ଞାନୀ ପୁରୁଷ 'ଏହି ସବୁ କିଛି ସାକ୍ଷାତ୍ ବାସୁଦେବ (ଶ୍ରୀକୃଷ୍ଣ) ହିଁ ଅଟନ୍ତି'—ଏହିପରି ଅନୁଭବ କରି ମୋର ଶରଣାଗତ ହୁଏ I ସେହିପରି ସର୍ବତ୍ର ଭଗବଦ୍-ଦର୍ଶନ କରୁଥିବା ମହାତ୍ମା ସଂସାରରେ ଅତ୍ୟନ୍ତ ଦୁର୍ଲଭ ଅଟନ୍ତି।" French Translation (Traduction en Français) "À la fin de nombreuses naissances, l'homme de Connaissance cherche refuge en Moi, voyant que Vasudeva est tout ce qui est ; एक telle grande âme (Mahatma) est très rare à trouver." Bhagavad Gita: Chapter 7, Verse 20 (ସପ୍ତମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script कामैस्तैस्तैर्हृतज्ञानाः प्रपद्यन्तेऽन्यदेवताः । तं तं नियममास्थाय प्रकृत्या नियताः स्वया ॥ ७.२० ॥ IAST transliteration kāmais tais tair hr̥tajñānāḥ prapadyantē ’nyadēvatāḥ | taṃ taṃ niyamam āsthāya prakr̥tyā niyatāḥ svayā || 7.20 || Sanskrit Verse in Odia Script କାମୈସ୍ତୈସ୍ତୈର୍ହୃତଜ୍ଞାନାଃ ପ୍ରପଦ୍ୟନ୍ତେଽନ୍ୟଦେବତାଃ | ତଂ ତଂ ନିୟମମାସ୍ଥାୟ ପ୍ରକୃତ୍ୟା ନିୟତାଃ ସ୍ଵୟା || ୨୦ || Sri Aurobindo's English Interpretation "Those whose knowledge has been carried away by various desires, take refuge in other gods, resorting to this or that ritual, bound by their own nature." Odia Translation "ଭିନ୍ନ ଭିନ୍ନ ସାଂସାରିକ କାମନା ଓ ଭୋଗ ବାସନା ଦ୍ଵାରା ଯେଉଁମାନଙ୍କର ବିବେକ ବା ଜ୍ଞାନ ଅପହୃତ ହୋଇଯାଇଛି, ସେମାନେ ନିଜ ନିଜ ସ୍ଵଭାବ ଦ୍ଵାରା ଚାଳିତ ଓ ନିୟନ୍ତ୍ରିତ ହୋଇ, ସେହିସେହି ନିୟମ ଓ ପଦ୍ଧତି ଅବଲମ୍ବନ କରି ଅନ୍ୟ ଦେବଦେବୀମାନଙ୍କର ଶରଣାଗତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Ceux dont la connaissance a été emportée par divers désirs, cherchent refuge auprès d'autres dieux, recourant à tel ou tel rituel, enchaînés par leur propre nature." Bhagavad Gita: Chapter 7, Verse 21 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति । तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम् ॥ ७.२१ ॥ IAST transliteration yō yō yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitum icchati | tasya tasyācalāṃ śraddhāṃ tām ēva vidadhāmy aham || 7.21 || Sanskrit Verse in Odia Script ୟୋ ୟୋ ୟାଂ ୟାଂ ତନୁଂ ଭକ୍ତଃ ଶ୍ରଦ୍ଧୟାର୍ଚିତୁମିଚ୍ଛତି | ତସ୍ୟ ତସ୍ୟାଚଲାଂ ଶ୍ରଦ୍ଧାଂ ତାମେବ ବିଦଧାମ୍ୟହମ୍ || ୨୧ || Sri Aurobindo's English Interpretation "Whatever form of the Divine a devotee desires to worship with faith, that same faith of his I make unswerving and immovable." Odia Translation "ଯେଉଁ ଯେଉଁ ସାକାର ରୂପକୁ (ଦେବତାଙ୍କୁ) ଯେଉଁ ଭକ୍ତ ଶ୍ରଦ୍ଧାର ସହିତ ପୂଜା କରିବାକୁ ଇଚ୍ଛା କରେ, ମୁଁ ସେହି ସେହି ଭକ୍ତର ଶ୍ରଦ୍ଧାକୁ ତାଙ୍କରି ରୂପରେ ହିଁ ସ୍ଥିର ଓ ନିଶ୍ଚଳ କରିଦିଏ।" French Translation (Traduction en Français) "Quelle que soit la forme du Divin qu'un dévot désire adorer avec foi, cette même foi qui είναι la sienne, Je la rends inébranlable et immuable." Bhagavad Gita: Chapter 7, Verse 22 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script स तया श्रद्धया युक्तस्तस्याराधनमीहते । लभते च ततः कामान्मयैव विहितान् हि तान् ॥ ७.२२ ॥ IAST transliteration sa tayā śraddhayā yuktas tasyārādhanam īhatē | labhatē ca tataḥ kāmān mayaiva vihitān hi tān || 7.22 || Sanskrit Verse in Odia Script ସ ତୟା ଶ୍ରଦ୍ଧୟା ୟୁକ୍ତସ୍ତସ୍ୟାରାଧନମୀହତେ | ଲଭତେ ଚ ତତଃ କାମାନ୍ମୟୈବ ବିହିତାନ୍ ହି ତାନ୍ || ୨୨ || Sri Aurobindo's English Interpretation "Endowed with that faith, he seeks the worship of that form, and from it he obtains his desires, which are in truth ordained by Me alone." Odia Translation "ସେହି ଶ୍ରଦ୍ଧା ଦ୍ଵାରା ଯୁକ୍ତ ହୋଇ ସେହି ଭକ୍ତ ସେହି ଦେବତାଙ୍କ ଆରାଧନା କରେ ଏବଂ ସେଠାରୁ ତା’ର ଅଭିଳଷିତ ଭୋଗ୍ୟ ବସ୍ତୁ ସବୁ ପ୍ରାପ୍ତ ହୁଏ, ମାତ୍ର ବାସ୍ତବରେ ସେହି ସମସ୍ତ ଭୋଗ ମୋ ଦ୍ଵାରା ହିଁ ପ୍ରଦାନ କରାଯାଇଥାଏ।" French Translation (Traduction en Français) "Doté de cette foi, il cherche l'adoration de cette forme, et d'elle il obtient ses désirs, qui sont en vérité ordonnés par Moi seul." Bhagavad Gita: Chapter 7, Verse 23 (ସପ୍ତମ ଅଧ୍ୟାୟ, ତ୍ରୟୋବिଂଶ ଶ୍ଳୋକ) Devanagari script अन्तवत्तु फलं तेषां तद्भवत्यल्पमेधसाम् । देवान्देवयजो यान्ति मद्भक्ता यान्ति मामपि ॥ ७.२३ ॥ IAST transliteration antavattu phalaṃ tēṣāṃ tad bhavaty alpamēdhasām | dēvān dēvayajō yāन्ति madbhaktā yānti mām api || 7.23 || Sanskrit Verse in Odia Script ଅନ୍ତବତ୍ତୁ ଫଲଂ ତେଷାଂ ତଦ୍ଭବତ୍ୟଲ୍ପମେଧସାମ୍ | ଦେବାନ୍ଦେବୟଜୋ ୟାନ୍ତି ମଦ୍ଭକ୍ତା ୟାନ୍ତି ମାମପି || ୨୩ || Sri Aurobindo's English Interpretation "But temporary is the fruit obtained by those men of small understanding; the worshippers of the gods go to the gods, but My devotees come to Me." Odia Translation "ମାତ୍ର ସେହି ଅଳ୍ପବୁଦ୍ଧିସମ୍ପନ୍ନ ବ୍ୟକ୍ତିମାନଙ୍କ ଦ୍ଵାରା ପ୍ରାପ୍ତ ହେଉଥିବା ସେହି ଫଳ ନଶ୍ଵର (କ୍ଷଣସ୍ଥାୟୀ) ଅଟେ I ଦେବତାମାନଙ୍କୁ ପୂଜା କରୁଥିବା ଲୋକମାନେ ଦେବଲୋକ ପ୍ରାପ୍ତ ହୁଅନ୍ତି, ମାତ୍ର ମୋର ଭକ୍ତମାନେ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ମୋତେ ହିଁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Mais temporaire est le fruit obtenu par ces hommes d'intelligence bornée ; les adorateurs des dieux vont aux dieux, mais Mes dévots viennent à Moi." Bhagavad Gita: Chapter 7, Verse 24 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script अव्यक्तं व्यक्तिमापन्नं मन्यन्ते मामबुद्धयः । परं भावमजानन्तो ममाव्ययमनुत्तमम् ॥ ७.२४ ॥ IAST transliteration avyaktaṃ vyaktim āpannaṃ manyantē mām abuddhayaḥ | paraṃ bhāvam ajānantō mamāvyayan anuttamam || 7.24 || Sanskrit Verse in Odia Script ଅବ୍ୟକ୍ତଂ ବ୍ୟକ୍ତିମାପନ୍ନଂ ମନ୍ୟନ୍ତେ ମାମବୁଦ୍ଧୟଃ | ପରଂ ଭାବମଜାନନ୍ତୋ ମମାବ୍ୟୟମନୁତ୍ତମମ୍ || ୨୪ || Sri Aurobindo's English Interpretation "The undiscerning think of Me, the Unmanifest, as having come into manifestation, ignorant of My supreme, imperishable and highest state of being." Odia Translation "ବୁଦ୍ଧିହୀନ ଅଜ୍ଞାନୀମାନେ ମୋର ଅବ୍ୟୟ (ଅବିନାଶୀ) ଏବଂ ସର୍ବଶ୍ରେଷ୍ଠ ପରମ ଭାବକୁ ନଜାଣି, ସର୍ବଦା ପ୍ରକାଶର ଅତୀତ ଥିବା ମୋତେ ସାଧାରଣ ମନୁଷ୍ୟ ପରି ଜନ୍ମ ନେଇ ବ୍ୟକ୍ତ ହୋଇଥିବା (ଜନ୍ମ ନେଇଥିବା) ମନେ କରନ୍ତି।" French Translation (Traduction en Français) "Les ignorants pensent que Moi, le Non-Manifesté, Je suis venu à la manifestation, ne connaissant pas Mon état d'être suprême, impérissable et le plus haut." Bhagavad Gita: Chapter 7, Verse 25 (ସପ୍ତମ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script नाहं प्रकाशः सर्वस्य योगमायासमावृतः । मूढोऽयं नाभिजानाति लोको मामजमव्ययम् ॥ ७.२५ ॥ IAST transliteration nāhaṃ prakāśaḥ sarvasya yōgāmāyāsamāvr̥taḥ | mūḍhō ’yaṃ nābhijānāti lōkō mām ajam avyayam || 7.25 || Sanskrit Verse in Odia Script ନାହଂ ପ୍ରକାଶଃ ସର୍ବସ୍ୟ ୟୋଗମାୟାସମାବୃତଃ | ମୂଢୋଽୟଂ ନାଭିଜାନାତି ଲୋକୋ ମାମଜମବ୍ୟୟମ୍ || ୨୫ || Sri Aurobindo's English Interpretation "I am not manifest to all, veiled as I am by My Yoga-Maya; this deluded world does not know Me, the unborn and imperishable." Odia Translation "ନିଜ ଯୋଗମାୟା ଦ୍ଵାରା ଆଚ୍ଛାଦିତ ହୋଇ ରହିଥିବାରୁ ମୁଁ ସମସ୍ତଙ୍କ ସମ୍ମୁଖରେ ପ୍ରକଟ ବା ପ୍ରକାଶିତ ହୁଏ ନାହିଁ I ଏହି ମୋହାଚ୍ଛନ୍ନ ଅଜ୍ଞାନୀ ସଂସାର ଅଜ୍ଞତା ହେତୁ ମୋର ଅଜନ୍ମା ଓ ଅବିନାଶୀ ସ୍ଵରୂପକୁ ଜାଣିପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Je ne suis pas manifeste pour tous, voilé que Je suis par Ma Yoga-Maya ; ce monde abusé ne Me connaît pas, Moi le non-né et l'impérissable." Bhagavad Gita: Chapter 7, Verse 26 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script वेदाहं समतीतानि वर्तमानानि चार्जुन । भविष्याणि च भूतानि मां तु वेद न कश्चन ॥ ७.२६ ॥ IAST transliteration vēdāhaṃ samatītāni vartamānāni cārjuna | bhaviṣyāṇi ca bhūtāni māṃ tu vēda na kaścana || 7.26 || Sanskrit Verse in Odia Script ବେଦାହଂ ସମତୀତାନି ବର୍ତମାନାନି ଚାର୍ଜୁନ | ଭବିଷ୍ୟାଣି ଚ ଭୂତାନି ମାଂ ତୁ ବେଦ ନ କଶ୍ଚନ || ୨୬ || Sri Aurobindo's English Interpretation "I know the past and the present and the future existences, O Arjuna! But Me no one whatever knows." Odia Translation "ହେ ଅର୍ଜୁନ! ମୁଁ ଅତୀତରେ ବିତିଯାଇଥିବା, ବର୍ତ୍ତମାନରେ ବିଦ୍ୟମାନ ଥିବା ଏବଂ ଭବିଷ୍ୟତରେ ଆସିବାକୁ ଥିବା ସମଗ୍ର ପ୍ରାଣୀମାନଙ୍କୁ ସମ୍ପୂର୍ଣ୍ଣ ଜାଣେ I ମାତ୍ର ଭକ୍ତିହୀନ ହେତୁ ମୋତେ କେହି ଜଣେ ହେଲେ ଜାଣିବାକୁ ସମର୍ଥ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Je connais les existences passées, présentes et futures, ô Arjuna ! Mais Moi, absolument personne ne Me connaît." Bhagavad Gita: Chapter 7, Verse 27 (ସପ୍ତମ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script इच्छाद्वेषसमुत्थेन द्वन्द्वमोहेन भारत । सर्वभूतानि सम्मोहं सर्गे यान्ति परन्तप ॥ ७.२७ ॥ IAST transliteration icchādvēṣasamutthēna dvandvamōhēna bhārata | sarvabhūtāni saṃmōhaṃ sargē yānti parantapa || 7.27 || Sanskrit Verse in Odia Script ଇଚ୍ଛାଦ୍ଵେଷସମୁତ୍ଥେନ ଦ୍ଵନ୍ଦ୍ଵମୋହେନ ଭାରତ | ସର୍ବଭୂତାନି ସମ୍ମୋହଂ ସର୍ଗେ ୟାନ୍ତି ପରନ୍ତପ || ୨୭ || Sri Aurobindo's English Interpretation "By the delusion of the dualities arising from liking and disliking, O Bharata, all existences fall into utter ignorance in the creation, O scorcher of foes." Odia Translation "ହେ ଭାରତ! ହେ ପରନ୍ତପ (ଅର୍ଜୁନ)! ସଂସାରରେ ପ୍ରିୟ ବସ୍ତୁ ପ୍ରତି ଆକାଙ୍ଖ୍ୟା (ଇଚ୍ଛା) ଏବଂ ଅପ୍ରିୟ ପ୍ରତି ବିକର୍ଷଣ (ଦ୍ଵେଷ) ରୁ ଉତ୍ପନ୍ନ ହେଉଥିବା ସୁଖ-ଦୁଃଖ ଆଦି ଦ୍ଵନ୍ଦ୍ଵ ମୋହ ଦ୍ଵାରା ସମଗ୍ର ପ୍ରାଣୀ ସୃଷ୍ଟିକାଳରୁ ହିଁ ସମ୍ପୂର୍ଣ୍ଣ ଭ୍ରମିତ ହୋଇ ରହନ୍ତି।" French Translation (Traduction en Français) "Par l'illusion des dualités nées de l'attraction et de la répulsion, ô Bharata, toutes les existences tombent dans l'égarement total au sein de la création, ô vainqueur des ennemis." Bhagavad Gita: Chapter 7, Verse 28 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script येषां त्वन्तगतं पापं जनानां पुण्यकर्मणाम् । ते द्वन्द्वमोहनिर्मुक्ता भजन्ते मां दृढव्रताः ॥ ७.२८ ॥ IAST transliteration yēṣāṃ tv antagataṃ pāpaṃ janānāṃ puṇyakarmaṇām | tē dvandvamōhanirmuktā bhajantē māṃ dr̥ḍhavratāḥ || 7.28 || Sanskrit Verse in Odia Script ୟେଷାଂ ତ୍ଵନ୍ତଗତଂ ପାପଂ ଜନାନାଂ ପୁଣ୍ୟକର୍ମଣାମ୍ | ତେ ଦ୍ଵନ୍ଦ୍ଵମୋହନିର୍ମୁକ୍ତା ଭଜନ୍ତେ ମାଂ ଦୃଢ଼ବ୍ରତାଃ || ୨୮ || Sri Aurobindo's English Interpretation "But those men of virtuous deeds whose sin is come to an end, they, freed from the delusion of the dualities, worship Me, steadfast in their vows." Odia Translation "ମାତ୍ର ଯେଉଁ ପୁଣ୍ୟକର୍ମା ବ୍ୟକ୍ତିମାନଙ୍କର ପାପ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ନଷ୍ଟ ହୋଇଯାଇଛି, ସେମାନେ ସାଂସାରିକ ଦ୍ଵନ୍ଦ୍ଵଜନିତ ମୋହରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇ ଦୃଢ଼ ନିଶ୍ଚୟ (ଦୃଢ଼ବ୍ରତାଃ) ସହିତ କେବଳ ମୋରି ଭକ୍ତି ଓ ଆରାଧନା କରନ୍ତି।" French Translation (Traduction en Français) "Mais ces hommes aux actions vertueuses dont le péché a pris fin, ceux-là, libérés de l'illusion des dualités, M'adorent, fermes dans leurs vœux." Bhagavad Gita: Chapter 7, Verse 29 (ସପ୍ତମ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script जरामरणमोक्षाय मामाश्रित्य यतन्ति ये । ते ब्रह्म तद्विदुः कृत्स्नमध्यात्मं कर्म चाखिलम् ॥ ७.२९ ॥ IAST transliteration jarāmaraṇamōkṣāya mām āśritya yatanti yē | tē brahma tad viduḥ kr̥tsnam adhyātmaṃ karma cākhilam || 7.29 || Sanskrit Verse in Odia Script ଜରାମରଣମୋକ୍ଷାୟ ମାମାଶ୍ରିତ୍ୟ ୟତନ୍ତି ୟେ | ତେ ବ୍ରହ୍ମ ତଦ୍ଵିଦୁଃ କୃତ୍ସ୍ନମଧ୍ୟାତ୍ମଂ କର୍ମ ଚାଖିଲମ୍ || ୨owner୯ || Sri Aurobindo's English Interpretation "They who take refuge in Me and strive for deliverance from old age and death, come to know that Brahman, and the entire Adhyatma, and all integral Action." Odia Translation "ଯେଉଁମାନେ ବାର୍ଦ୍ଧକ୍ୟ (ଜରା) ଏବଂ ମୃତ୍ୟୁରୂପକ ବନ୍ଧନରୁ ମୁକ୍ତି ପାଇବା ନିମନ୍ତେ ମୋର ପରମ ଆଶ୍ରୟ ଗ୍ରହଣ କରି ସାଧନା କରନ୍ତି, ସେମାନେ ସେହି ନିରାକାର ବ୍ରହ୍ମଙ୍କୁ, ସମଗ୍ର ଅଧ୍ୟାତ୍ମ (ଆତ୍ମତତ୍ତ୍ଵ) କୁ ଏବଂ ସମସ୍ତ କର୍ମର ପ୍ରକୃତ ରହସ୍ୟକୁ ପୂର୍ଣ୍ଣ ରୂପେ ଜାଣିପାରନ୍ତି।" French Translation (Traduction en Français) "Ceux qui cherchent refuge en Moi et s'efforcent d'obtenir la libération de la vieillesse et de la mort, en viennent à connaître ce Brahman, et l'Adhyatma tout entier, et l'Action intégrale." Bhagavad Gita: Chapter 7, Verse 30 (ସପ୍ତମ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script साधिभूताधिदैवं मां साधियज्ञं च ये विदुः । प्रयाणकालेऽपि च मां ते विदुर्युक्तचेतसः ॥ ७.३० ॥ IAST transliteration sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca yē viduḥ | prayāṇakālē ’pi ca māṃ tē vidur yuktacētasaḥ || 7.30 || Sanskrit Verse in Odia Script ସାଧିଭୂତାଧିଦୈବଂ ମାଂ ସାଧିୟଜ୍ଞଂ ଚ ୟେ ବିଦୁଃ | ପ୍ରୟାଣକାଲେଽପି ଚ ମାଂ ତେ ବିଦୁର୍ୟୁକ୍ତଚେତସଃ || ୩୦ || Sri Aurobindo's English Interpretation "They who know Me as the Adhibhuta (the cosmic basis), the Adhidaiva (the divine power), and the Adhiyajna (the lord of sacrifice), know Me even at the hour of departure, their minds integrated in concentration." Odia Translation "ଯେଉଁମାନେ ମୋତେ ଅଧିଭୂତ (ଜଗତର ଭୌତିକ ସତ୍ତା), ଅଧିଦୈବ (ଦୈବୀ ଶକ୍ତି) ଏବଂ ଅଧିଯଜ୍ଞ (ସମସ୍ତ ଯଜ୍ଞର ସ୍ଵାମୀ) ର ମୂଳ କାରଣ ବୋଲି ଜାଣନ୍ତି, ସେହି ଯୋଗଯୁକ୍ତ ଚିତ୍ତ ବିଶିଷ୍ଟ ସାଧକମାନେ ମୃତ୍ୟୁକାଳରେ (ପ୍ରୟାଣକାଲେ) ମଧ୍ୟ ମୋର ସେହି ସ୍ଵରୂପକୁ ଦୃଢ଼ ଭାବେ ଅନୁଭବ ବା ପ୍ରାପ୍ତ କରନ୍ତି।" French Translation (Traduction en Français) "Ceux qui Me connaissent comme l'Adhibhuta, l'Adhidaiva, et l'Adhiyajna, Me connaissent même à l'heure du départ, leur mental étant intégré dans la concentration." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानविज्ञानयोगो नाम सप्तमोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 8/ Chapter 8 - The Immutable Brahman Bhagavad Gita: Chapter 8, Verse 1 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम । अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ ८.१ ॥ IAST transliteration arjuna uvāca — kiṃ tad brahma kim adhyātmaṃ kiṃ karma puruṣōttama | adhibhūtaṃ ca kiṃ prōktam adhidaivaṃ kim ucyatē || 8.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | କିଂ ତଦ୍ବ୍ରହ୍ମ କିମଧ୍ୟାତ୍ମଂ କିଂ କର୍ମ ପୁରୁଷୋତ୍ତମ | ଅଧିଭୂତଂ ଚ କିଂ ପ୍ରୋକ୍ତମଧିଦୈବଂ କିମୁଚ୍ୟତେ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: What is that Brahman? What is Adhyatma (the self-existence)? What is Action (Karma), O Purushottama (Supreme Soul)? And what is declared to be Adhibhuta (the cosmic basis)? What is called Adhidaiva (the divine power)?" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ହେ ପୁରୁଷୋତ୍ତମ! ସେହି ବ୍ରହ୍ମ କଣ? ଅଧ୍ୟାତ୍ମ (ଆତ୍ମତତ୍ତ୍ଵ) କଣ? ଏବଂ କର୍ମ କଣ? ଅଧିଭୂତ ନାମରେ କାହାକୁ ଅଭିହିତ କରାଯାଇଛି ଏବଂ ଅଧିଦୈବ କାହାକୁ କୁହାଯାଏ?" French Translation (Traduction en Français) "Arjuna dit: Qu'est-ce que ce Brahman ? Qu'est-ce que l'Adhyatma ? Qu'est-ce que l'Action (Karma), ô Purushottama ? Et qu'est-ce qui est déclaré être l'Adhibhuta ? Qu'appelle-t-on l'Adhidaiva ?" Bhagavad Gita: Chapter 8, Verse 2 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script अधियज्ञः कथं कोऽत्र देहेऽस्मिन्मधुसूदन । प्रयाणकाले च कथं ज्ञेयोऽसि नियतात्मभिः ॥ ८.२ ॥ IAST transliteration adhiyajñaḥ kathaṃ kō ’tra dēhē ’smin madhusūdana | prayāṇakālē ca kathaṃ jñēyō ’si niyatātmabhiḥ || 8.2 || Sanskrit Verse in Odia Script ଅଧିଯଜ୍ଞଃ କଥଂ କୋଽତ୍ର ଦେହେଽସ୍ମିନ୍ମଧୁସୂଦନ | ପ୍ରଯାଣକାଲେ ଚ କଥଂ ଜ୍ଞେୟୋଽସି ନିୟତାତ୍ମଭିଃ || ୨ || Sri Aurobindo's English Interpretation "Who is Adhiyajna (the lord of sacrifice) here in this body, and how is he so, O Madhusudana? And how, at the hour of departure, art Thou to be known by the self-controlled?" Odia Translation "ହେ ମଧୁସୂଦନ! ଏହି ଶରୀର ମଧ୍ୟରେ ଅଧିଯଜ୍ଞ କିଏ ଏବଂ ସେ କିପରି ବିଦ୍ୟମାନ ଅଛନ୍ତି? ଆଉ ମୃତ୍ୟୁକାଳରେ (ଜୀବନର ଅନ୍ତ୍ୟକାଳରେ) ସଂଯମିତ ଚିତ୍ତ ବିଶିଷ୍ଟ ସାଧକମାନଙ୍କ ଦ୍ଵାରା ଆପଣ କିପରି ଜ୍ଞେୟ ହୁଅନ୍ତି (ଆପଣଙ୍କୁ କିପରି ଜାଣି ହୁଏ)?" French Translation (Traduction en Français) "Qui est l'Adhiyajna ici dans ce corps, et comment l'est-il, ô Madhusudana ? Et comment, à l'heure du départ, es-Tu connu par ceux qui se maîtrisent ?" Bhagavad Gita: Chapter 8, Verse 3 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ॥ ८.३ ॥ IAST transliteration śrībhagavānuvāca — akṣaraṃ brahma paramaṃ svabhāvō ’dhyātmam ucyatē | bhūtabhāvōdbhavakarō visargaḥ karmasañjñitaḥ || 8.3 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଅକ୍ଷରଂ ବ୍ରହ୍ମ ପରମଂ ସ୍ଵଭାବୋଽଧ୍ୟାତ୍ମମୁଚ୍ୟତେ | ଭୂତଭାବୋଦ୍ଭବକରୋ ବିସର୍ଗଃ କର୍ମସଂଜ୍ଞିତଃ || ୩ || Sri Aurobindo's English Interpretation "The Blessed Lord said: The Imperishable is the Supreme Brahman; its inherent nature (self-existence) is called Adhyatma; the creative force which brings all existences into being is called Action (Karma)." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ପରମ ଅବିନାଶୀ ତତ୍ତ୍ଵ ହିଁ ହେଉଛନ୍ତି 'ବ୍ରହ୍ମ'; ପ୍ରତ୍ୟେକ ଜୀବର ନିଜସ୍ଵ ଭାବ ବା ସ୍ଵଭାବକୁ 'ଅଧ୍ୟାତ୍ମ' କୁହାଯାଏ I ଏବଂ ପ୍ରାଣୀମାନଙ୍କର ଉତ୍ପତ୍ତି ଓ ଅଭିବୃଦ୍ଧି କରୁଥିବା ତ୍ୟାଗ ବା ସୃଷ୍ଟିରୂପକ ଚେଷ୍ଟାକୁ 'କର୍ମ' ନାମରେ ଅଭିହିତ କରାଯାଇଛି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: L'Impérissable est le Brahman Suprême ; sa nature propre est appelée Adhyatma ; la force créatrice qui donne naissance aux existences est appelée Action (Karma)." Bhagavad Gita: Chapter 8, Verse 4 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् । अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ८.४ ॥ IAST transliteration adhibūtaṃ kṣarō bhāvaḥ puruṣaś cādhidaivatam | adhiyañjō ’ham ēvātra dēhē dēhabhṛtāṃ vara || 8.4 || Sanskrit Verse in Odia Script ଅଧିଭୂତଂ କ୍ଷରୋ ଭାବଃ ପୁରୁଷଶ୍ଚାଧିଦୈବତମ୍ | ଅଧିଯଜ୍ଞୋଽହମେବାତ୍ର ଦେହେ ଦେହଭୃତାଂ ବର || ୪ || Sri Aurobindo's English Interpretation "Adhibhuta is the mutable existence (the perishable nature), and Adhidaiva is the cosmic Spirit (Purusha); I Myself am the Adhiyajna here in the body, O best of the embodied!" Odia Translation "ହେ ଦେହଧାରୀମାନଙ୍କ ମଧ୍ୟରେ ଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ବିନାଶଶୀଳ ଜଡ଼ ପଦାର୍ଥ ସମୂହ ହେଉଛି 'ଅଧିଭୂତ', ସମଗ୍ର ସୃଷ୍ଟିର ସମଷ୍ଟି ଚେତନ ପୁରୁଷ (ହିରଣ୍ୟଗର୍ଭ) ହେଉଛନ୍ତି 'ଅଧିଦୈବ' I ଏବଂ ଏହି ଶରୀର ମଧ୍ୟରେ ସମସ୍ତ ଯଜ୍ଞର ସାକ୍ଷୀ ସ୍ଵରୂପ ବିରାଜମାନ କରୁଥିବା ଅନ୍ତର୍ଯ୍ୟାମୀ ମୁଁ ସ୍ଵୟଂ ହିଁ 'ଅଧିଯଜ୍ଞ' ଅଟେ।" French Translation (Traduction en Français) "L'Adhibhuta est l'existence muable (la nature périssable), et l'Adhidaiva est l'Esprit cosmique (Purusha) ; Je suis Moi-même l'Adhiyajna ici dans le corps, ô le meilleur des êtres incarnés !" Bhagavad Gita: Chapter 8, Verse 5 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति नास्त्यत्र संशयः ॥ ८.五 ॥ IAST transliteration antakālē ca mām ēva smaran muktvā kalēvaram | yaḥ prayāti sa madbhāvaṃ yāti nāsty atra saṃśayaḥ || 8.5 || Sanskrit Verse in Odia Script ଅନ୍ତକାଲେ ଚ ମାମେବ ସ୍ମରନ୍ମୁକ୍ତ୍ଵା କଲେବରମ୍ | ୟଃ ପ୍ରୟାତି ସ ମଦ୍ଭାବଂ ୟାତି ନାସ୍ତ୍ୟତ୍ର ସଂଶୟଃ || ୫ || Sri Aurobindo's English Interpretation "And he who at the time of death leaves his body, remembering Me alone, goes forth to My state of being; there is no doubt about this." Odia Translation "ଯେଉଁ ମନୁଷ୍ୟ ଜୀବନର ଅନ୍ତ୍ୟକାଳରେ (ମୃତ୍ୟୁ ସମୟରେ) କେବଳ ମୋତେ ହିଁ ସ୍ମରଣ କରି ନିଜର ଭୌତିକ ଶରୀର ତ୍ୟାଗ କରି ପ୍ରୟାଣ କରେ, ସେ ସାକ୍ଷାତ୍ ମୋରି ସ୍ଵରୂପକୁ (ମଦ୍ଭାବମ୍) ପ୍ରାପ୍ତ ହୁଏ; ଏଥିରେ ସାମାନ୍ୟ ମାତ୍ର ସନ୍ଦେହ ନାହିଁ।" French Translation (Traduction en Français) "Et celui qui, au moment de la mort, quitte son corps en Se souvenant de Moi seul, s'en va vers Mon état d'être ; il n'y a aucun doute à ce sujet." Bhagavad Gita: Chapter 8, Verse 6 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् । तं तमेवैति कौन्तेय सदा तद्भावभावितः ॥ ८.६ ॥ IAST transliteration yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty antē kalēvaram | taṃ tam evaiti kauntēya sadā tadbhāvabhāvitaḥ || 8.6 || Sanskrit Verse in Odia Script ୟଂ ୟଂ ବାପି ସ୍ମରନ୍ଭାବଂ ତ୍ୟଜତ୍ୟନ୍ତେ କଲେବରମ୍ | ତଂ ତମେବୈତି କୌନ୍ତେୟ ସଦା ତଦ୍ଭାବଭାବିତଃ || ୬ || Sri Aurobindo's English Interpretation "For whatever state of being a man remembers when he leaves his body at the end, to that same state he goes, O son of Kunti, because of his constant absorption in that state." Odia Translation "ହେ କୌନ୍ତେୟ! ମନୁଷ୍ୟ ମୃତ୍ୟୁ ସମୟରେ ଯେଉଁ ଯେଉଁ ବିଷୟ ବା ଭାବକୁ ସ୍ମରଣ କରି ଶରୀର ତ୍ୟାଗ କରିଥାଏ, ଜୀବନସାରା ସେହି ଭାବରେ ଭାବିତ (ଅଭ୍ୟସ୍ତ) ହୋଇ ରହିଥିବାରୁ ସେ ମୃତ୍ୟୁ ପରେ ସେହି ସମାନ ସ୍ଥିତି ବା ଜନ୍ମକୁ ହିଁ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Car quel que soit l'état d'être qu'un homme rappelle quand il quitte son corps à la fin, vers ce même état il s'en va, ô fils de Kunti, en raison de sa constante absorption dans cet état." Bhagavad Gita: Chapter 8, Verse 7 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script तस्मात्सर्वेषु कालेषु मामनुस्मर युध्यच । मय्यर्पितमनोबुद्धिर्मामेवैष्यस्यसंशयम् ॥ ८.७ ॥ IAST transliteration tasmāt sarvēṣu kālēṣu mām anusmara yudhya ca | mayyarpitamanōbuddhir mām evaiṣyasy asaṃśayam || 8.7 || Sanskrit Verse in Odia Script ତସ୍ମାତ୍ସର୍ବେଷୁ କାଲେଷୁ ମାମନୁସ୍ମର ୟୁଧ୍ୟ ଚ | ମୟ୍ୟର୍ପିତମନୋବୁଦ୍ଧିର୍ମାମେବୈଷ୍ୟସ୍ୟସଂଶୟମ୍ || ୭ || Sri Aurobindo's English Interpretation "Therefore at all times remember Me and fight; with thy mind and understanding fixed on Me, thou shalt surely come to Me without doubt." Odia Translation "ଏଥିପାଇଁ ତୁମେ ସବୁ ସମୟରେ କେବଳ ମୋତେ ହିଁ ସ୍ମରଣ କର ଏବଂ ନିଜର କର୍ତ୍ତବ୍ୟ ଯୁଦ୍ଧ ମଧ୍ୟ କର I ମୋଠାରେ ନିଜର ମନ ଓ ବୁଦ୍ଧିକୁ ସମ୍ପୂର୍ଣ୍ଣ ସମର୍ପଣ କରିଦେଲେ, ତୁମେ ନିଃସନ୍ଦେହରେ କେବଳ ମୋତେ ହିଁ ପ୍ରାପ୍ତ ହେବ।" French Translation (Traduction en Français) "C'est pourquoi, en tout temps, souviens-Toi de Moi et combats ; le mental et l'intelligence fixés sur Moi, tu viendras sûrement à Moi sans aucun doute." Bhagavad Gita: Chapter 8, Verse 8 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script अभ्यासयोगयुक्तेन चेतसा नान्यगामिना । परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८.८ ॥ IAST transliteration abhyāsayōgayuktēna cētasā nānyagāminā | paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan || 8.8 || Sanskrit Verse in Odia Script ଅଭ୍ୟାସୟୋଗୟୁକ୍ତେନ ଚେତସା ନାନ୍ୟଗାମିନା | ପରମଂ ପୁରୁଷଂ ଦିବ୍ୟଂ ୟାତି ପାର୍ଥାନୁଚିନ୍ତୟନ୍ || ୮ || Sri Aurobindo's English Interpretation "With a mind disciplined by the Yoga of constant practice, not wandering after anything else, meditating on the Supreme Divine Spirit, one goes to Him, O Partha." Odia Translation "ହେ ପାର୍ଥ! ଅଭ୍ୟାସଯୋଗ ଦ୍ଵାରା ଯୁକ୍ତ ଏବଂ ଅନ୍ୟ କୌଣସି ଦିଗକୁ ଧାବିତ ହେଉନଥିବା (ଏକାଗ୍ର) ଚିତ୍ତ ଦ୍ଵାରା, ଯିଏ ନିରନ୍ତର ସେହି ଦିବ୍ୟ ପରମ ପୁରୁଷଙ୍କୁ ଧ୍ୟାନ କରେ, ସେ ନିଶ୍ଚିତ ଭାବେ ତାଙ୍କରି ପରମ ସ୍ଵରୂପକୁ ହିଁ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Le mental discipliné par le Yoga d'une pratique constante, ne s'égarant vers rien d'autre, méditant sur l'Esprit Divin Suprême, on va à Lui, ô Partha." Bhagavad Gita: Chapter 8, Verse 9 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script कविं पुराणमनुशासितारम् अणोरणीयांसमनुस्मरेद्यः । सर्वस्य धातारमचिन्त्यरूपम् आदित्यवर्णं तमसः परस्तात् ॥ ८.९ ॥ IAST transliteration kaviṃ purāṇam anuśāsitāram aṇōraṇīyāṃsam anusmarēd yaḥ | sarvasya dhātāram acintyarūpam ādityavarṇaṃ tamasaḥ parastāt || 8.9 || Sanskrit Verse in Odia Script କବିଂ ପୁରାଣମନୁଶାସିତାରମ୍ ଅଣୋରଣୀୟାଂସମନୁସ୍ମରେଦ୍ୟଃ | ସର୍ବସ୍ୟ ଧାତାରମଚିନ୍ତ୍ୟରୂପମ୍ ଆଦିତ୍ୟବର୍ଣ୍ଣଂ ତମସଃ ପରସ୍ତାତ୍ || ୯ || Sri Aurobindo's English Interpretation "He who meditates on the Seer (Omniscient), the Ancient, the Ruler, minuter than the atom, the Sustainer of all, whose form is unthinkable, resplendent like the sun, beyond the darkness—" Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ସର୍ବଜ୍ଞ (କବିମ୍), ସନାତନ (ପୁରାଣମ୍), ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡର ନିୟନ୍ତା, ଅଣୁଠାରୁ ମଧ୍ୟ ଅତି ସୂକ୍ଷ୍ମ (ଅଣୋରଣୀୟାଂସମ୍), ସମସ୍ତଙ୍କର ପୋଷଣକର୍ତ୍ତା, ମନ ଓ ବୁଦ୍ଧିର ଅଚିନ୍ତନୀୟ ସ୍ଵରୂପ ଏବଂ ଅଜ୍ଞାନ ଅନ୍ଧକାରରୁ ବହୁ ଦୂରରେ ସୂର୍ଯ୍ୟ ପରି ସ୍ଵୟଂପ୍ରକାଶ ସେହି ପରମ ପୁରୁଷଙ୍କୁ ସ୍ମରଣ କରେ—" French Translation (Traduction en Français) "Celui qui médite sur le Voyant, l'Antique, le Régent, plus infime que l'atome, le Soutien de tout, dont la forme est impensable, resplendissant comme le soleil, au-delà des ténèbres —" Bhagavad Gita: Chapter 8, Verse 10 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script प्रयाणकाले मनसाचलेन भक्त्या युक्तो योगबलेन चैव । भ्रुवोर्मध्ये प्राणमावेश्य सम्यक् स तं परं पुरुषमुपैति दिव्यम् ॥ ८.१० ॥ IAST reflex prayāṇakālē manasācalēna bhaktyā yuktō yōgabalēna caiva | bhruvōrmadhyē prāṇam āvēśya samyak sa taṃ paraṃ puruṣam upaiti divyam || 8.10 || Sanskrit Verse in Odia Script ପ୍ରଯାଣକାଲେ ମନସାଚଲେନ ଭକ୍ତ୍ୟା ୟୁକ୍ତୋ ୟୋଗବଲେନ ଚୈବ | ଭ୍ରୁବୋର୍ମଧ୍ୟେ ପ୍ରାଣମାବେଶ୍ୟ ସମ୍ୟକ୍ ସ ତଂ ପରଂ ପୁରୁଷମୁପୈତି ଦିବ୍ୟମ୍ || ୧୦ || Sri Aurobindo's English Interpretation "—at the hour of departure, with an unmoving mind, integrated in devotion and by the power of Yoga, drawing the vital breath (prana) perfectly into the centre between the eyebrows, he attains to that Supreme Divine Spirit." Odia Translation "—ସେହି ସାଧକ ମୃତ୍ୟୁ ସମୟରେ ଅଚଳ ମନ ଦ୍ଵାରା, ପୂର୍ଣ୍ଣ ଭକ୍ତି ଏବଂ ଯୋଗବଳ ଦ୍ଵାରା ନିଜର ପ୍ରାଣବାୟୁକୁ ଦୁଇ ଭ୍ରୂଲତା ମଧ୍ୟରେ ସୁଚାରୁ ରୂପେ ସ୍ଥାପନ କରି, ସେହି ଦିବ୍ୟ ପରମ ପୁରୁଷଙ୍କୁ ହିଁ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "—à l'heure du départ, le mental immobile, intégré dans la dévotion et par la puissance du Yoga, ramenant le souffle vital parfaitement au centre entre les sourcils, il atteint cet Esprit Divin Suprême." Bhagavad Gita: Chapter 8, Verse 11 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script यदक्षरं वेदविदो वदन्ति विशन्ति यद्यतयो वीतरागाः । यदिच्छन्तो ब्रह्मचर्यं चरन्ति तत्ते पदं संग्रहेण प्रवक्ष्यामी ॥ ८.११ ॥ IAST transliteration yad akṣaraṃ vēdavidō vadanti viśanti yad yatayō vītarāgāḥ | yad icchantō brahmacaryaṃ caranti tat tē padaṃ saṅgrahēṇa pravakṣyāmi || 8.11 || Sanskrit Verse in Odia Script ୟଦକ୍ଷରଂ ବେଦବିଦୋ ବଦନ୍ତି ବିଶନ୍ତି ୟଦ୍ୟତୟୋ ବୀତରାଗାଃ | ୟଦିଚ୍ଛନ୍ତୋ ବ୍ରହ୍ମଚର୍ୟଂ ଚରନ୍ତି ତତ୍ତେ ପଦଂ ସଂଗ୍ରହେଣ ପ୍ରବକ୍ଷ୍ୟାମି || ୧୧ || Sri Aurobindo's English Interpretation "That which the knowers of the Veda call the Imperishable, into which enter the ascetics from whom passion has passed away, desiring which they practice the holy life (Brahmacharya), that status I will declare to thee in brief." Odia Translation "ବେଦଜ୍ଞ ପଣ୍ଡିତମାନେ ଯାହାକୁ ଅକ୍ଷର (ଅବିନାଶୀ ପରମପଦ) ବୋଲି କହନ୍ତି, ଆସକ୍ତିରହିତ ସଂଯମୀ ସନ୍ନ୍ୟାସୀମାନେ ଯେଉଁଠାରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ଯାହାକୁ ପାଇବା କାମନାରେ ସାଧକମାନେ ବ୍ରହ୍ମଚର୍ଯ୍ୟ ବ୍ରତ ପାଳନ କରନ୍ତି, ସେହି ପରମ ପଦରୂପକ ଲକ୍ଷ୍ୟ ବିଷୟରେ ମୁଁ ତୁମକୁ ସଂକ୍ଷେପରେ କହିବି।" French Translation (Traduction en Français) "Ce que les connaisseurs du Veda appellent l'Impérissable, là où entrent les ascètes de qui la passion s'est éloignée, désirant quoi ils pratiquent la vie sainte, cet état Je te le déclarerai brièvement." Bhagavad Gita: Chapter 8, Verse 12 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script सर्वद्वाराणि संयम्य मनो हृदि निरुध्य च । मूर्ध्न्याधायात्मनः प्राणमास्थितो योगधारणाम् ॥ ८.१२ ॥ IAST transliteration sarvadvārāṇi saṃyamya manō hr̥di nirudhya ca | mūrdhny ādhāyātmanaḥ prāṇam āsthitō yōgadhāraṇām || 8.12 || Sanskrit Verse in Odia Script ସର୍ବଦ୍ଵାରାଣି ସଂୟମ୍ୟ ମନୋ ହୃଦି ନିରୁଧ୍ୟ ଚ | ମୂର୍ଧ୍ନ୍ୟାଧାୟାତ୍ମନଃ ପ୍ରାଣମାସ୍ଥିତୋ ୟୋଗଧାରଣାମ୍ || ୧୨ || Sri Aurobindo's English Interpretation "Having closed all the gates of the body, having pent up the mind in the heart, and drawing the vital breath (prana) into the head, established in the concentration of Yoga," Odia Translation "ଶରୀରର ସମସ୍ତ ଦ୍ଵାରକୁ (ଇନ୍ଦ୍ରିୟ ମାର୍ଗଗୁଡ଼ିକୁ) ସମ୍ପୂର୍ଣ୍ଣ ସଂଯମ କରି, ମନକୁ ହୃଦୟ ମଧ୍ୟରେ ସ୍ଥିର ରଖି ଏବଂ ନିଜର ପ୍ରାଣବାୟୁକୁ ମସ୍ତକରେ ସ୍ଥାପନ କରି, ଦୃଢ଼ ଯୋଗଧାରଣାରେ ସମାହିତ ହୋଇ," French Translation (Traduction en Français) "Ayant fermé toutes les portes du corps, ayant enfermé le mental dans le cœur, et ramenant le souffle vital dans la tête, établi dans la concentration du Yoga," Bhagavad Gita: Chapter 8, Verse 13 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥ ८.१३ ॥ IAST transliteration ōm ity ēkākṣaraṃ brahma vyāharan mām anusmaran | yaḥ prayāti tyajan dēhaṃ sa yāti paramāṃ gatim || 8.13 || Sanskrit Verse in Odia Script ଓମିତ୍ୟେକାକ୍ଷରଂ ବ୍ରହ୍ମ ବ୍ୟାହରନ୍ମାମանୁସ୍ମରନ୍ | ୟଃ ପ୍ରୟାତି ତ୍ୟଜନ୍ଦେହଂ ସ ୟାତି ପରମାଂ ଗତିମ୍ || ୧୩ || Sri Aurobindo's English Interpretation "Uttering the sacred syllable OM, which is the Brahman, and remembering Me, he who goes forth, leaving the body, attains to the highest goal." Odia Translation "ବ୍ରହ୍ମଙ୍କର ବାଚକ ସେହି ଏକାକ୍ଷର 'ଓଁ' (OM) ଧ୍ଵନି ଉଚ୍ଚାରଣ କରି ଏବଂ ମୋର ସ୍ଵରୂପକୁ ନିରନ୍ତର ସ୍ମରଣ କରି, ଯେଉଁ ସାଧକ ନିଜ ଦେହ ତ୍ୟାଗ କରି ପ୍ରୟାଣ କରେ, ସେ ପରମ ଶ୍ରେଷ୍ଠ ଗତି (ମୋକ୍ଷ) ଲାଭ କରେ।" French Translation (Traduction en Français) "Prononçant la syllabe sacrée OM, qui est le Brahman, et Se souvenant de Moi, celui qui s'en va, en quittant son corps, atteint le but suprême." Bhagavad Gita: Chapter 8, Verse 14 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script अनन्यचेताः सततं यो मां स्मरति नित्यशः । तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ॥ ८.१४ ॥ IAST transliteration ananyacētāḥ satataṃ yō māṃ smarati nityaśaḥ | tasyāhaṃ sulabhaḥ pārtha nityayuktasya yōginaḥ || 8.14 || Sanskrit Verse in Odia Script ଅନନ୍ୟଚେତାଃ ସତତଂ ୟୋ ମାଂ ସ୍ମରତି ନିତ୍ୟଶଃ | ତସ୍ୟାହଂ ସୁଲଭଃ ପାର୍ଥ ନିତ୍ୟୟୁକ୍ତସ୍ୟ ୟୋଗିନଃ || ୧୪ || Sri Aurobindo's English Interpretation "He who constantly remembers Me with an undivided heart, daily and ever, for him I am easily attainable, O Partha, for the Yogin who is ever integrated." Odia Translation "ହେ ପାର୍ଥ! ଯେଉଁ ଅନନ୍ୟମନା ଭକ୍ତ ପ୍ରତିଦିନ ସର୍ବଦା ନିରନ୍ତର କେବଳ ମୋତେ ହିଁ ସ୍ମରଣ କରେ, ସେହି ସଦା ଯୋଗଯୁକ୍ତ (ନିତ୍ୟୟୁକ୍ତସ୍ୟ) ଯୋଗୀଙ୍କ ପାଇଁ ମୁଁ ଅତି ସହଜରେ ଲଭ୍ୟ ବା ସୁଲଭ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Celui qui Se souvient constamment de Moi avec un cœur sans partage, quotidiennement et toujours, pour lui Je suis facilement accessible, ô Partha, pour le Yogi qui est à jamais intégré." Bhagavad Gita: Chapter 8, Verse 15 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ॥ ८.१five ॥ IAST transliteration mām upētya punarjanma duḥkhālayam aśāśvatam | nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ || 8.15 || Sanskrit Verse in Odia Script ମାମୁପେତ୍ୟ ପୁନର୍ଜନ୍ମ ଦୁଃଖାଲୟମଶାଶ୍ଵତମ୍ | ନାପ୍ନୁବନ୍ତି ମହାତ୍ମାନଃ ସଂସିଦ୍ଧିଂ ପରମାଂ ଗତାଃ || ୧୫ || Sri Aurobindo's English Interpretation "Having come to Me, these great souls (Mahatmas) fall not again into rebirth, which is a transient home of sorrow, for they have reached the highest perfection." Odia Translation "ମୋତେ ପ୍ରାପ୍ତ ହେବା ପରେ, ସେହି ପରମ ସିଦ୍ଧି ଲାଭ କରିଥିବା ମହାତ୍ମାମାନେ ଦୁଃଖର ଆଳୟ ତଥା କ୍ଷଣଭଙ୍ଗୁର (ଅଶାଶ୍ଵତମ୍) ଏହି ସଂସାରରେ ପୁନର୍ଜନ୍ମ ଗ୍ରହଣ କରନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "M'ayant atteint, ces grandes âmes ne retombent plus dans la réincarnation, qui est une demeure transitoire de douleur, car ils ont atteint la plus haute perfection." Bhagavad Gita: Chapter 8, Verse 16 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन । मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते ॥ ८.१६ ॥ IAST transliteration ābrahmabhūvanāl lōkāḥ punarāvartinō ’rjuna | mām upētya tu kauntēya punarjanma na vidyatē || 8.16 || Sanskrit Verse in Odia Script ଆବ୍ରହ୍ମଭୁବନାଲ୍ଲୋକାଃ ପୁନରାବର୍ତିନୋଽର୍ଜୁନ | ମାମୁପେତ୍ୟ ତୁ କୌନ୍ତେୟ ପୁନର୍ଜନ୍ମ ନ ବିଦ୍ୟତେ || ୧୬ || Sri Aurobindo's English Interpretation "Up to the highest sphere of the world of Brahman, all worlds are subject to return, O Arjuna; but having come to Me, O son of Kunti, rebirth is known no more." Odia Translation "ହେ ଅର୍ଜୁନ! ବ୍ରହ୍ମଲୋକ ପର୍ଯ୍ୟନ୍ତ ସମସ୍ତ ସାଂସାରିକ ଲୋକ ପୁନରାବର୍ତ୍ତନଶୀଳ (ଅର୍ଥାତ୍ ସେଠାରୁ ପୁଣି ଫେରିବାକୁ ପଡ଼େ); ମାତ୍ର ହେ କୌନ୍ତେୟ, ମୋତେ ପ୍ରାପ୍ତ ହେବା ପରେ ଜୀବର ଆଉ ପୁନର୍ଜନ୍ମ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Jusqu'à la plus haute sphère du monde de Brahman, tous les mondes sont sujets au retour, ô Arjuna ; mais M'ayant atteint, ô fils de Kunti, la réincarnation n'est plus connue." Bhagavad Gita: Chapter 8, Verse 17 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script सहस्रयुगपर्यन्तमहर्यद्ब्रह्मणो विदुः । रात्रिं युगसहस्रान्तां तेऽहोरात्रविदो जनाः ॥ ८.१७ ॥ IAST transliteration sahasrayugaparyantam ahar yad brahmaṇō viduḥ | rātriṃ yugasahasrāntāṃ tē ’hōrātravidō janāḥ || 8.17 || Sanskrit Verse in Odia Script ସହସ୍ରୟୁଗପର୍ୟନ୍ତମହର୍ୟଦ୍ବ୍ରହ୍ମଣୋ ବିଦୁଃ | ରାତ୍ରିଂ ୟୁଗସହସ୍ରାନ୍ତାଂ ତେଽହୋରାତ୍ରବିଦୋ ଜନାଃ || ୧୭ || Sri Aurobindo's English Interpretation "They who know that the day of Brahma is of a thousand ages duration, and that his night also is of a thousand ages, they are the men who know day and night." Odia Translation "ବ୍ରହ୍ମାଙ୍କର ଗୋଟିଏ ଦିନ ଏକ ହଜାର ଚତୁର୍ଯୁଗ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ ଏବଂ ତାଙ୍କର ଗୋଟିଏ ରାତ୍ରି ମଧ୍ୟ ଏକ ହଜାର ଚତୁର୍ଯୁଗ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ ବୋଲି ଯେଉଁମାନେ ଜାଣନ୍ତି, ସେହି ଜ୍ଞାନୀ ପୁରୁଷମାନେ ହିଁ ସମୟର (ଦିନ ଓ ରାତିର) ପ୍ରକୃତ ରହସ୍ୟ ଜାଣନ୍ତି।" French Translation (Traduction en Français) "Ceux qui savent que le jour de Brahman est d'une durée de mille âges, et que sa nuit est aussi de mille âges, ce sont les hommes qui connaissent le jour et la nuit." Bhagavad Gita: Chapter 8, Verse 18 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script अव्यक्ताद्व्यक्तयः सर्वाः प्रभवन्त्यहरागमे । रात्र्यागमे प्रलीयन्ते तत्रैवाव्यक्तसंज्ञके ॥ ८.१८ ॥ IAST transliteration avyaktād vyaktayaḥ sarvāḥ prabhavanty aharāgamē | rātryāgamē pralīyantē tatraivāvyaktasañjñakē || 8.18 || Sanskrit Verse in Odia Script ଅବ୍ୟକ୍ତାଦ୍ବ୍ୟକ୍ତୟଃ ସର୍ବାଃ ପ୍ରଭବନ୍ତ୍ୟହରାଗମେ | ରାତ୍ର୍ୟାଗମେ ପ୍ରଲୀୟନ୍ତେ ତତ୍ରୈବାବ୍ୟକ୍ତସଂଜ୍ଞକେ || ୧୮ || Sri Aurobindo's English Interpretation "At the coming of the Day all manifestations come forth from the unmanifest; at the coming of the Night they dissolve in that same which is called the unmanifest." Odia Translation "ବ୍ରହ୍ମାଙ୍କର ଦିନର ଆରମ୍ଭରେ (ଅହରାଗମେ) ସମସ୍ତ ଦୃଶ୍ୟମାନ ଜଗତ ଓ ପ୍ରାଣୀ ସମୂହ ସେହି ଅବ୍ୟକ୍ତ (ସୂକ୍ଷ୍ମ ପ୍ରକୃତି) ରୁ ଉତ୍ପନ୍ନ ହୁଅନ୍ତି ଏବଂ ରାତ୍ରିର ଆରମ୍ଭରେ ସେହି ଅବ୍ୟକ୍ତ ନାମକ ସୂକ୍ଷ୍ମ କାରଣରେ ହିଁ ପୁନର୍ବାର ବିଲୀନ ହୋଇଯାନ୍ତି।" French Translation (Traduction en Français) "À la venue du Jour, toutes les manifestations sortent du non-manifeste ; à la venue de la Nuit, elles se dissolvent dans cela même qu'on appelle le non-manifeste." Bhagavad Gita: Chapter 8, Verse 19 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script भूतग्रामः स एवायं भूत्वा भूत्वा प्रलीयते । रात्र्यागमेऽवशः पार्थ प्रभवत्यहरागमे ॥ ८.१९ ॥ IAST transliteration bhūtagrāmaḥ sa ēvāyaṃ bhūtvā bhūtvā pralīyatē | rātryāgamē ’vaśaḥ pārtha prabhavaty aharāgamē || 8.19 || Sanskrit Verse in Odia Script ଭୂତଗ୍ରାମଃ ସ ଏବାୟଂ ଭୂତ୍ଵା ଭୂତ୍ଵା ପ୍ରଲୀୟେତ | ରାତ୍ର୍ୟାଗମେଽବଶଃ ପାର୍ଥ ପ୍ରଭବତ୍ୟହରାଗମେ || ୧୯ || Sri Aurobindo's English Interpretation "This same multitude of existences, coming repeatedly into being, dissolves helplessly at the coming of the Night, O Partha, and comes forth again at the coming of the Day." Odia Translation "ହେ ପାର୍ଥ! ସେହି ଏହି ପ୍ରାଣୀ ସମୂହ (ଭୂତଗ୍ରାମଃ) ବାରମ୍ବାର ଜନ୍ମ ଗ୍ରହଣ କରି ପ୍ରକୃତିର ବଶବର୍ତ୍ତୀ ହୋଇ (ଅବଶଃ), ବ୍ରହ୍ମାଙ୍କର ରାତ୍ରି ଆଗମନରେ ବିଲୀନ ହୋଇଯାନ୍ତି ଏବଂ ଦିନର ଆଗମନରେ ପୁନର୍ବାର ଆପେ ଆପେ ପ୍ରକଟ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Cette même multitude d'existences, venant à l'être à maintes reprises, se dissout impuissante à la venue de la Nuit, ô Partha, et surgit de nouveau à la venue du Jour." Bhagavad Gita: Chapter 8, Verse 20 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः । यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति ॥ ८.२० ॥ IAST transliteration paras tasmāt tu bhāvō ’nyō ’vyaktō ’vyaktāt sanātanaḥ | yaḥ sa sarvēṣu bhūtēṣu naśyatsu na vinaśyati || 8.20 || Sanskrit Verse in Odia Script ପରସ୍ତସ୍ମାତ୍ତୁ ଭାବୋଽନ୍ୟୋଽବ୍ୟକ୍ତୋଽବ୍ୟକ୍ତାତ୍ସନାତନଃ | ୟଃ ସ ସର୍ବେଷୁ ଭୂତେଷୁ ନଶ୍ୟତ୍ସୁ ନ ବିନଶ୍ୟତି || ୨୦ || Sri Aurobindo's English Interpretation "But beyond this unmanifest there is another unmanifest eternal State of being which, when all existences perish, does not perish." Odia Translation "ମାତ୍ର ସେହି ଦୃଶ୍ୟ ଓ ଅଦୃଶ୍ୟ ଜଗତର ସୂକ୍ଷ୍ମ କାରଣ (ଅବ୍ୟକ୍ତ) ଠାରୁ ଅତୀତ ଅନ୍ୟ ଏକ ସନାତନ ଅବ୍ୟକ୍ତ ଭାବ ଅଛି, ଯାହା ସମଗ୍ର ସ୍ଥୂଳ ଓ ସୂକ୍ଷ୍ମ ପ୍ରାଣୀ ନଷ୍ଟ ହୋଇଗଲେ ମଧ୍ୟ କଦାପି ବିନଷ୍ଟ ହୁଏ ନାହିଁ (ତାହା ହିଁ ଅକ୍ଷର ପରମବ୍ରହ୍ମ)।" French Translation (Traduction en Français) "Mais au-delà de ce non-manifeste, il est un autre état d'être éternel non-manifesté qui, lorsque toutes les existences périssent, ne périt pas." Bhagavad Gita: Chapter 8, Verse 21 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script अव्यक्तोऽक्षर इत्युक्तस्तमाहुः परमां गतिम् । यं प्राप्य न निवर्तन्ते तद्धाम परमं मम ॥ ८.२१ ॥ IAST transliteration avyaktō ’kṣara ity uktas tam āhuḥ paramāṃ gatim | yaṃ prāpya na nivartantē tad dhāma paramaṃ mama || 8.21 || Sanskrit Verse in Odia Script ଅବ୍ୟକ୍ତୋଽକ୍ଷର ଇତ୍ୟୁକ୍ତସ୍ତମାହୁଃ ପରମାଂ ଗତିମ୍ | ୟଂ ପ୍ରାପ୍ଯ ନ ନିବର୍ତନ୍ତେ ତଦ୍ଧାମ ପରମଂ ମମ || ୨୧ || Sri Aurobindo's English Interpretation "This Unmanifest is called the Imperishable (Akshara); Him they declare to be the supreme goal, attaining to whom they return not; That is My supreme status of being." Odia Translation "ଯେଉଁ ଅଦୃଶ୍ୟ ଭାବକୁ ଶାସ୍ତ୍ରରେ 'ଅକ୍ଷର' (ଅବିନାଶୀ) ବୋଲି କୁହାଯାଇଛି, ତାହାକୁ ହିଁ ପରମ ଶ୍ରେଷ୍ଠ ଗତି ବୋଲି ଜ୍ଞାନୀମାନେ କହନ୍ତି I ଯାହାକୁ ପ୍ରାପ୍ତ ହେବା ପରେ ଜୀବ ଆଉ ଏହି ସଂସାରକୁ ଫେରିଆସେ ନାହିଁ, ତାହା ହିଁ ମୋର ପରମ ଧାମ ଅଟେ।" French Translation (Traduction en Français) "Ce Non-Manifesté est appelé l'Impérissable (Akshara) ; Celui-là, ils ଦ୍ଲାରେନ୍ତ qu'Il est le but suprême, qu'ayant atteint ils ne reviennent plus ; Tel est Mon suprême état d'être." Bhagavad Gita: Chapter 8, Verse 22 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया । यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८.२२ ॥ IAST transliteration puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā | yasyāntasthāni bhūtāni yēna sarvam idaṃ tatam || 8.22 || Sanskrit Verse in Odia Script ପୁରୁଷଃ ସ ପରଃ ପାର୍ଥ ଭକ୍ତ୍ୟା ଲଭ୍ୟସ୍ତୃନନ୍ୟୟା | ୟସ୍ୟାନ୍ତସ୍ଥାନି ଭୂତାନି ୟେନ ସର୍ବମିଦଂ ତତମ୍ || ୨cell୨ || Sri Aurobindo's English Interpretation "This supreme Soul (Purusha), O Partha, is attainable by an undivided devotion alone, in whom all existences are situated and by whom all this world is extended." Odia Translation "ହେ ପାର୍ଥ! ଯେଉଁ ପରମ ପୁରୁଷଙ୍କ ମଧ୍ୟରେ ସମଗ୍ର ପ୍ରାଣୀଜଗତ ଆଶ୍ରିତ ହୋଇ ରହିଛନ୍ତି ଏବଂ ଯାହାଙ୍କ ଦ୍ଵାରା ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡ ବ୍ୟାପ୍ତ ହୋଇଛି, ସେହି ପରମେଶ୍ଵର କେବଳ ଅନନ୍ୟ ଭକ୍ତି (ଏକାଗ୍ର ପ୍ରେମ) ଦ୍ଵାରା ହିଁ ପ୍ରାପ୍ତ ହୋଇଥାନ୍ତି।" French Translation (Traduction en Français) "Ce suprême Esprit (Purusha), ô Partha, est accessible par une dévotion sans partage seule, en qui toutes les existences sont situées et par qui tout ce monde est déployé." Bhagavad Gita: Chapter 8, Verse 23 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script यत्र काले त्वनावृत्तिमावृत्तिं चैव योगिनः । प्रयाता यान्ति तं कालं वक्ष्यामी भरतर्षभ ॥ ८.२३ ॥ IAST transliteration yatra kālē tv anāvr̥ttim āvr̥ttiṃ caiva yōginaḥ | prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha || 8.13 || Sanskrit Verse in Odia Script ୟତ୍ର କାଲେ ତ୍ଵନାବୃତ୍ତିମାବୃତ୍ତିଂ ଚୈବ ୟୋଗିନଃ | | ପ୍ରୟାତା ୟାନ୍ତି ତଂ କାଲଂ ବକ୍ଷ୍ୟାମି ଭାରତର୍ଷଭ || ୨୩ || Sri Aurobindo's English Interpretation "Now at what times going forth, Yogins attain to the non-return and at what times to the return, that time I will declare to thee, O lord of the Bharatas." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ଯେଉଁ ଯେଉଁ ମାର୍ଗ ବା କାଳରେ ପ୍ରୟାଣ କରି ଯୋଗୀମାନେ ଅପୁନରାବୃତ୍ତି (ମୋକ୍ଷ) କିମ୍ବା ପୁନରାବର୍ତ୍ତନ (ସଂସାରକୁ ଫେରିବା) ପ୍ରାପ୍ତ ହୁଅନ୍ତି, ସେହି ଦୁଇଟିଯାକ କାଳ ବିଷୟରେ ମୁଁ ତୁମକୁ ବୁଝାଇ କହିବି।" French Translation (Traduction en Français) "Maintenant, en quels temps s'en allant, les Yogis atteignent le non-retour et en quels temps le retour, ce temps Je te le déclarerai, ô chef des Bharatas." Bhagavad Gita: Chapter 8, Verse 24 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଚତུର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् । तत्र प्रयाता गच्छन्ति ब्रह्म ब्रह्मविदो जनाः ॥ ८.२४ ॥ IAST transliteration agnir jyōtir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam | tatra prayātā gacchantī brahma brahmavidō janāḥ || 8.24 || Sanskrit Verse in Odia Script ଅଗ୍ନିର୍ଜ୍ୟୋତିରହଃ ଶୁକ୍ଲଃ ଷଣ୍ମାସା ଉତ୍ତରାୟଣମ୍ | ତତ୍ର ପ୍ରୟାତା ଗଚ୍ଛନ୍ତି ବ୍ରହ୍ମ ବ୍ରହ୍ମବିଦୋ ଜନାଃ || ୨୪ || Sri Aurobindo's English Interpretation "Fire, light, day, the bright fortnight, the six months of the northern solstice (Uttarayana)—going forth then, the men who know the Brahman go to the Brahman." Odia Translation "ଯେଉଁ ମାର୍ଗରେ ଅଗ୍ନି ଅଭିମାନୀ, ଜ୍ୟୋତି ଅଭିମାନୀ, ଦିବସ ଅଭିମାନୀ, ଶୁକ୍ଳପକ୍ଷ ଅଭିମାନୀ ଏବଂ ଉତ୍ତରାୟଣର ଛଅମାସର ଅଭିମାନୀ ଦେବତାମାନେ ବିଦ୍ୟମାନ ଥାନ୍ତି, ସେହି ଦିବ୍ୟ ମାର୍ଗରେ ପ୍ରୟାଣ କରୁଥିବା ବ୍ରହ୍ମଜ୍ଞାନୀ ପୁରୁଷମାନେ ପରମବ୍ରହ୍ମଙ୍କୁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Le feu, la lumière, le jour, la quinzaine claire, les six mois du solstice septentrional (Uttarayana) — s'en allant alors, les hommes qui connaissent le Brahman vont au Brahman." Bhagavad Gita: Chapter 8, Verse 25 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script धूमो रात्रिस्तथा कृष्णः षण्मासा दक्षिणायनम् । तत्र चान्द्रमसं ज्योतिर्योगी प्राप्य निवर्तते ॥ ८.२५ ॥ IAST transliteration dhūmō rātris tathā kr̥ṣṇaḥ ṣaṇmāsā dakṣiṇāyanam | tatra cāndramasaṃ jyōtir yōgī prāpya nivartatē || 8.25 || Sanskrit Verse in Odia Script ଧୂମୋ ରାତ୍ରିସ୍ତଥା କୃଷ୍ଣଃ ଷଣ୍ମାସା ଦକ୍ଷିଣାୟନମ୍ | ତତ୍ର ଚାନ୍ଦ୍ରମସଂ ଜ୍ୟୋତିର୍ୟୋଗୀ ପ୍ରାପ୍ୟ ନିବର୍ତତେ || ୨୫ || Sri Aurobindo's English Interpretation "Smoke, night, also the dark fortnight, the six months of the southern solstice (Dakshinayana)—attaining then to the lunar light, the Yogin returns." Odia Translation "ଯେଉଁ ମାର୍ଗରେ ଧୂମ, ରାତ୍ରି, କୃଷ୍ଣପକ୍ଷ ଏବଂ ଦକ୍ଷିଣାୟନର ଛଅମାସର ଅଭିମାନୀ ଦେବତାମାନେ ବିଦ୍ୟମାନ, ସେହି ସାଂସାରିକ ମାର୍ଗରେ ପ୍ରୟାଣ କରି କର୍ମଯୋଗୀ କେବଳ ଚନ୍ଦ୍ରଲୋକର ପ୍ରଭା ବା ସ୍ଵର୍ଗ ସୁଖ ପାଇ ପୁଣି ଏହି ସଂସାରକୁ ଫେରିଆସେ।" French Translation (Traduction en Français) "La fumée, la nuit, ainsi que la quinzaine sombre, les six mois du solstice méridional (Dakshinayana) — atteignant alors la lumière lunaire, le Yogi revient." Bhagavad Gita: Chapter 8, Verse 26 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script शुक्लकृष्णे गती ह्येते जगतः शाश्वते मते । एकया यात्यनावृत्तिम् अन्ययावर्तते पुनः ॥ ८.२६ ॥ IAST transliteration śuklakr̥ṣṇē gatī hy ētē jagataḥ śāśvatē matē | ēkayā yāty anāvr̥ttim anyayāvartatē punaḥ || 8.26 || Sanskrit Verse in Odia Script ଶୁକ୍ଲକୃଷ୍ଣେ ଗତୀ ହ୍ୟେତେ ଜଗତଃ ଶାଶ୍ଵତେ ମତେ | ଏକୟା ୟାତ୍ୟନାବୃତ୍ତିମ୍ ଅନ୍ୟୟାବର୍ତତେ ପୁନଃ || ୨୬ || Sri Aurobindo's English Interpretation "These two paths, the bright and the dark, are deemed to be the eternal paths of the world; by the one a man goes to the non-return, by the other he returns again." Odia Translation "କାରଣ ଜଗତରେ ଏହି ଶୁକ୍ଳ (ଦିବ୍ୟ ଜ୍ଞାନମାର୍ଗ) ଏବଂ କୃଷ୍ଣ (ଭୋଗପ୍ରଦ କର୍ମମାର୍ଗ) ମାର୍ଗ ଦୁଇଟି ସନାତନ ଓ ଶାଶ୍ଵତ ବୋଲି ଗ୍ରହଣ କରାଯାଇଛି I ପ୍ରଥମ ମାର୍ଗ ଦ୍ଵାରା ମନୁଷ୍ୟ ପରମ ମୋକ୍ଷ (ଅପୁନରାବୃତ୍ତି) ଲାଭ କରେ ଏବଂ ଦ୍ଵିତୀୟ ମାର୍ଗ ଦ୍ଵାରା ସେ ପୁନର୍ବାର ସଂସାରକୁ ଫେରିଆସେ।" French Translation (Traduction en Français) "Ces deux chemins, le clair et le sombre, sont considérés comme les chemins éternels du monde ; par l'un l'homme va au non-retour, par l'autre il revient de nouveau." Bhagavad Gita: Chapter 8, Verse 27 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script नैते सृती पार्थ जानन् योगी मुह्यति कश्चन । तस्मात्सर्वेषु कालेषु योगयुक्तो भवार्जुन ॥ ८.२७ ॥ IAST transliteration naitē sr̥tī pārtha jānan yōgī muhyati kaścana | tasmāt sarvēṣu kālēṣu yōgayuktō bhavārjuna || 8.27 || Sanskrit Verse in Odia Script ନୈତେ ସୃତୀ ପାର୍ଥ ଜାନନ୍ ୟୋଗୀ ମୁହ୍ୟତି କଶ୍ଚନ | ତସ୍ମାତ୍ସର୍ବେଷୁ କାଲେଷୁ ୟୋଗୟୁକ୍ତୋ ଭବାର୍ଜୁନ || ୨୭ || Sri Aurobindo's English Interpretation "Knowing these two paths, O Partha, no Yogin is ever deluded; therefore at all times be thou integrated in Yoga, O Arjuna!" Odia Translation "ହେ ପାର୍ଥ! ଏହି ଦୁଇଟି ମାର୍ଗର ରହସ୍ୟକୁ ଭଲଭାବେ ଜାଣିଥିବା କୌଣସି ବି ଯୋଗୀ କଦାପି ମୋହାଚ୍ଛନ୍ନ ବା ଭ୍ରମିତ ହୁଅନ୍ତି ନାହିଁ I ଏଥିପାଇଁ ହେ ଅର୍ଜୁନ, ତୁମେ ସବୁ ସମୟରେ ନିରନ୍ତର ସମତ୍ଵ ବୁଦ୍ଧିରୂପକ ଯୋଗରେ ସମାହିତ (ୟୋଗୟୁକ୍ତଃ) ହୋଇ ରୁହ।" French Translation (Traduction en Français) "Connaissant ces deux chemins, ô Partha, aucun Yogi n'est jamais égaré ; c'est pourquoi en tout temps sois intégré dans le Yoga, ô Arjuna !" Bhagavad Gita: Chapter 8, Verse 28 (ଅଷ୍ଟମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script वेदेषु यज्ञेषु तपःसु चैव दानेषु यत्पुण्यफलं प्रदिष्टम् । अत्येति तत्सर्वमिदं विदित्वा योगी परं स्थानमुपैति चाद्यम् ॥ ८.२८ ॥ IAST transliteration vēdēṣu yajñēṣu tapaḥsu caiva dānēṣu yat puṇyaphalaṃ pradiṣṭam | atyēti tat sarvam idaṃ viditvā yōgī paraṃ sthānam upaiti cādyam || 8.28 || Sanskrit Verse in Odia Script ବେଦେଷୁ ୟଜ୍ଞେଷୁ ତପଃସୁ ଚୈବ ଦାନେଷୁ ୟତ୍ପୁଣ୍ୟଫଲଂ ପ୍ରଦିଷ୍ଟମ୍ | ଅତ୍ୟେତି ତତ୍ସର୍ବମିଦଂ ବିଦିତ୍ଵା ୟୋଗୀ ପରଂ ସ୍ଥାନମୁପୈତି ଚାଦ୍ୟମ୍ || ୨୮ || Sri Aurobindo's English Interpretation "The meritorious fruit which is declared in the Vedas, in sacrifices, in austerities and in gifts, the Yogin goes beyond all that, having known this, and attains to the Supreme Primeval Status." Odia Translation "ବେଦ ପାଠରେ, ଯଜ୍ଞ ଅନୁଷ୍ଠାନରେ, କଠୋର ତପସ୍ୟାରେ ଏବଂ ଦାନ କରିବା ଦ୍ଵାରା ଯେଉଁ ପୁଣ୍ୟଫଳ ମିଳିବାର ଶାସ୍ତ୍ରରେ ନିରୂପିତ ହୋଇଛି, ଏହି ରହସ୍ୟ ଜାଣିବା ପରେ ଯୋଗୀ ସେହି ସମସ୍ତ ପୁଣ୍ୟଫଳକୁ ସମ୍ପୂର୍ଣ୍ଣ ଅତିକ୍ରମ କରିଯାଏ ଏବଂ ଶେଷରେ ସେହି ଆଦି, ସନାତନ ପରମ ପଦ (ପରଂ ସ୍ଥାନମୁପୈତି ଚାଦ୍ୟମ୍) ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Le fruit méritoire qui est déclaré dans les Vedas, dans les sacrifices, dans les austérités et dans les dons, le Yogi va au-delà de tout cela, ayant connu cela, et atteint le Suprême et Antique État." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे अक्षरब्रह्मयोगो नाम अष्टमोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 9/ Chapter 9. The King-Knowledge, The King-Secret Bhagavad Gita: Chapter 9, Verse 1 (ନବମ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे । ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ९.१ ॥ IAST transliteration śrībhagavānuvāca — idaṃ tu tē guhyatamaṃ pravakṣyāmya nasūyavē | jñānaṃ vijñānasahitaṃ yaj jñātvā mōkṣyasē ’śubhāt || 9.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଇମଂ ତୁ ତେ ଗୁହ୍ୟତମଂ ପ୍ରବକ୍ଷ୍ୟାମ୍ୟନସୂୟବେ | ଜ୍ଞାନଂ ବିଜ୍ଞାନସହିତଂ ୟଜ୍ଜ୍ଞାତ୍ଵା ମୋକ୍ଷ୍ୟସେଽଶୁଭାତ୍ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: What I am now about to declare to thee, who dost not cavil, is the most secret knowledge of all, the essential knowledge (Jnana) together with the manifest knowledge (Vijnana); knowing which thou shalt be delivered from evil." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ତୁମେ ଦୋଷଦର୍ଶନ ରହିତ (ଅସୂୟା ଶୂନ୍ୟ) ହୋଇଥିବାରୁ, ମୁଁ ତୁମକୁ ସେହି ପରମ ଗୋପନୀୟ ଜ୍ଞାନ (ଗୁହ୍ୟତମମ୍) ଅନୁଭୂତି ସହିତ ପ୍ରଦାନ କରୁଛି, ଯାହାକୁ ଜାଣିବା ଦ୍ଵାରା ତୁମେ ସଂସାରର ସମସ୍ତ ଅମଙ୍ଗଳ ବନ୍ଧନରୁ ମୁକ୍ତ ହୋଇଯିବ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Ce que Je vais maintenant te déclarer, à toi qui ne critiques pas, est le secret le plus profond de tous, la connaissance essentielle (Jnana) unie à la connaissance manifeste (Vijnana) ; par laquelle connue tu seras délivré du mal." Bhagavad Gita: Chapter 9, Verse 2 (ନବମ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९.२ ॥ IAST transliteration rājavidyā rājaguhyaṃ pavitram idam uttamama | pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum avyayama || 9.2 || Sanskrit Verse in Odia Script ରାଜବିଦ୍ୟା ରାଜଗୁହ୍ୟଂ ପବିତ୍ରମିଦମୁତ୍ତମମ୍ | ପ୍ରତ୍ୟକ୍ଷାବଗମଂ ଧର୍ମ୍ୟଂ ସୁସୁଖଂ କର୍ତୁମବ୍ୟୟମ୍ || ୨ || Sri Aurobindo's English Interpretation "This is the king-knowledge, the king-secret, the supreme purifier; it can be realized by direct intuitive experience, it is accordance with the Dharma, very easy to practice, and imperishable." Odia Translation "ଏହା ସମସ୍ତ ବିଦ୍ୟାର ରାଜା (ରାଜବିଦ୍ୟା), ସମସ୍ତ ଗୋପନୀୟ ବିଷୟର ରାଜା (ରାଜଗୁହ୍ୟମ୍), ପରମ ପବିତ୍ର ତଥା ଶ୍ରେଷ୍ଠ ଅଟେ I ଏହା ପ୍ରତ୍ୟକ୍ଷ ଅନୁଭୂତି ଦ୍ଵାରା ପ୍ରାପ୍ତ ହୁଏ, ଧର୍ମାନୁକୂଳ, ସାଧନ କରିବା ପାଇଁ ଅତ୍ୟନ୍ତ ସହଜ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଅବ୍ୟୟ ଅଟେ।" French Translation (Traduction en Français) "C'est la science royale, le secret royal, le suprême purificateur ; il peut être réalisé par l'expérience intuitive directe, il est conforme au Dharma, très facile à pratiquer et impérissable." Bhagavad Gita: Chapter 9, Verse 3 (ନବମ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवत्र्मनि ॥ ९.३ ॥ IAST transliteration aśraddadhānāḥ puruṣā dharmasyāsya parantapa | aprāpya māṃ nivartantē mr̥tyusaṃsāravartmani || 9.3 || Sanskrit Verse in Odia Script ଅଶ୍ରଦ୍ଧଧାନାଃ ପୁରୁଷା ଧର୍ମସ୍ୟାସ୍ୟ ପରନ୍ତପ | ଅପ୍ରାପ୍ଯ ମାଂ ନିବର୍ତନ୍ତେ ମୃତ୍ୟୁସଂସାରବର୍ତ୍ମନି || ୩ || Sri Aurobindo's English Interpretation "Men who have no faith in this Dharma, O scorcher of the foe, attain not unto Me, but return into the path of this world of death." Odia Translation "ହେ ପରନ୍ତପ (ଅର୍ଜୁନ)! ଏହି ପରମ ଧର୍ମ ଉପରେ ଶ୍ରଦ୍ଧା ରଖୁନଥିବା ବ୍ୟକ୍ତିମାନେ ମୋତେ ପ୍ରାପ୍ତ ନହୋଇ, ଏହି ମୃତ୍ୟୁରୂପକ ଜନ୍ମ-ମରଣ ଚକ୍ରରୂପୀ ସଂସାର ମାର୍ଗରେ ବାରମ୍ବାର ବୁଲୁଥାନ୍ତି।" French Translation (Traduction en Français) "Les hommes qui n'ont pas de foi en ce Dharma, ô vainqueur des ennemis, ne parviennent pas jusqu'à Moi, mais reviennent sur le chemin de ce monde de mort." Bhagavad Gita: Chapter 9, Verse 4 (ନବମ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script मया ततमिदं सर्वं जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ९.४ ॥ IAST transliteration mayā tatam idaṃ sarvaṃ jagad avyaktamūrtinā | matsthāni sarvabhūtāni na cāhaṃ tēṣv avasthitaḥ || 9.4 || Sanskrit Verse in Odia Script ମୟା ତତମିଦଂ ସର୍ବଂ ଜଗଦବ୍ୟକ୍ତମୂର୍ତିନା | ମତ୍ସ୍ଥାନି ସର୍ବଭୂତାନି ନ ଚାହଂ ତେଷ୍ଵବସ୍ଥିତଃ || ୪ || Sri Aurobindo's English Interpretation "By Me all this universe is pervaded in My unmanifested form; all existences are situated in Me, but I am not situated in them." Odia Translation "ମୋର ଅଦୃଶ୍ୟ ଓ ନିରାକାର ସ୍ଵରୂପ (ଅବ୍ୟକ୍ତମୂର୍ତ୍ତିନା) ଦ୍ଵାରା ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡ ବ୍ୟାପ୍ତ ହୋଇ ରହିଛି; ସମସ୍ତ ପ୍ରାଣୀ ମୋରି ଭିତରେ ହିଁ ସ୍ଥିତ ଅଛନ୍ତି, ମାତ୍ର ମୁଁ ସେମାନଙ୍କ ମଧ୍ୟରେ ଆବଦ୍ଧ ହୋଇ ରହିନାହିଁ।" French Translation (Traduction en Français) "Par Moi tout cet univers est pervade sous Ma forme non manifestée ; toutes les existences sont situées en Moi, mais Je ne suis pas situé en elles." Bhagavad Gita: Chapter 9, Verse 5 (ନବମ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ९.५ ॥ IAST transliteration na ca matsthāni bhūtāni paśyā mē yōgam aiśvaram | bhūtabhṛn na ca bhūtasthō mamātmā bhūtabhāvanaḥ || 9.5 || Sanskrit Verse in Odia Script ନ ଚ ମତ୍ସ୍ଥାନି ଭୂତାନି ପଶ୍ୟ ମେ ୟୋଗମୈଶ୍ଵରମ୍ | ଭୂତଭୃନ୍ନ ଚ ଭୂତସ୍ଥୋ ମମାତ୍ମା ଭୂତଭାବନଃ || ୫ || Sri Aurobindo's English Interpretation "And yet all existences are not situated in Me; behold My divine Yoga-power! My Self is the sustainer of all existences and it brings them into being, but it is not situated in them." Odia Translation "ଆଶ୍ଚର୍ଯ୍ୟର କଥା ଦେଖ, ସେହି ସମସ୍ତ ପ୍ରାଣୀ ମଧ୍ୟ ମୋଠାରେ ସ୍ଥିତ ନୁହନ୍ତି; ମୋର ଏହି ପରମ ଅଲୌକିକ ଦୈବୀ ଶକ୍ତିକୁ (ୟୋଗମୈଶ୍ଵରମ୍) ଦେଖ! ମୋର ଆତ୍ମା ସମସ୍ତ ପ୍ରାଣୀଙ୍କୁ ପୋଷଣ କରେ (ଭୂତଭୃତ୍) ଏବଂ ସେମାନଙ୍କୁ ସୃଷ୍ଟି କରେ, ମାତ୍ର ସେମାନଙ୍କ ମଧ୍ୟରେ ଆଦୌ ସ୍ଥିତ ନଥାଏ।" French Translation (Traduction en Français) "Et pourtant toutes les existences ne sont pas situées en Moi ; contemple Mon divin pouvoir de Yoga ! Mon Soi est le soutien de toutes les existences et Il les produit, mais Il n'est pas situé en elles." Bhagavad Gita: Chapter 9, Verse 6 (ନବମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ९.६ ॥ IAST transliteration yathākāśasthitō nityaṃ vāyuḥ sarvatragō mahān | tathā sarvāṇi bhūtāni matsthānīty upadhāraya || 9.6 || Sanskrit Verse in Odia Script ୟଥାକାଶସ୍ଥିତୋ ନିତ୍ୟଂ ବାୟୁଃ ସର୍ବତ୍ରଗୋ ମହାନ | ତଥା ସର୍ବାଣି ଭୂତାନି ମତ୍ସ୍ଥାନୀତ୍ୟୁପଧାରୟ || ୬ || Sri Aurobindo's English Interpretation "As the mighty wind moving everywhere rests always in the ether (akasha), be assured that even so all existences rest in Me." Odia Translation "ସର୍ବତ୍ର ବିଚରଣ କରୁଥିବା ମହାନ ବାୟୁ ସର୍ବଦା ଆକାଶ ମଧ୍ୟରେ ହିଁ ସ୍ଥିତ ରହିଥାଏ, ତୁମେ ନିଶ୍ଚିତ ଭାବେ ଏହା ଜାଣିରଖ ଯେ ସେହିପରି ସମସ୍ତ ପ୍ରାଣୀ ମୋରି ଭିତରେ ହିଁ ସର୍ବଦା ସ୍ଥିତ ଅଛନ୍ତି।" French Translation (Traduction en Français) "Comme le vent puissant se mouvant partout réside toujours dans l'éther (akasha), sois assuré que de même toutes les existences résident en Moi." Bhagavad Gita: Chapter 9, Verse 7 (ନବମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ९.७ ॥ IAST transliteration sarvabhūtāni kauntēya prakr̥tiṃ yānti māmikām | kalpakṣayē punas tāni kalpādau visr̥jāmy aham || 9.7 || Sanskrit Verse in Odia Script ସର୍ବଭୂତାନି କୌନ୍ତେୟ ପ୍ରକୃତିଂ ୟାନ୍ତି ମାମିକାମ୍ | କଳ୍ପକ୍ଷୟେ ପୁନସ୍ତାନି କଳ୍ପାଦୌ ବିସୃଜାମ୍ୟହମ୍ || ୭ || Sri Aurobindo's English Interpretation "All existences, O son of Kunti, return into My divine Nature (Prakriti) at the end of a cycle (Kalpa); and at the beginning of a cycle, I loose them forth again." Odia Translation "ହେ କୌନ୍ତେୟ! କଳ୍ପର ଅବସାନରେ (ସୃଷ୍ଟିର ପ୍ରଳୟ ସମୟରେ) ସମସ୍ତ ପ୍ରାଣୀ ମୋରି ସ୍ଵକୀୟ ପ୍ରକୃତିରେ (ଜଡ଼ ଶକ୍ତିରେ) ସମ୍ପୂର୍ଣ୍ଣ ଲୀନ ହୋଇଯାନ୍ତି; ଆଉ ପୁନର୍ବାର କଳ୍ପର ଆରମ୍ଭରେ ମୁଁ ସେମାନଙ୍କୁ ସୃଷ୍ଟି କରେ।" French Translation (Traduction en Français) "Toutes les existences, ô fils de Kunti, reviennent dans Ma Nature divine (Prakriti) à la fin d'un cycle (Kalpa) ; et au commencement d'un cycle, Je les manifeste de nouveau." Bhagavad Gita: Chapter 9, Verse 8 (ନବମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ९.८ ॥ IAST transliteration prakr̥tiṃ svām avaṣṭabhya visr̥jāmi punaḥ punaḥ | bhūtagrāmam imaṃ kr̥tsnam avaśaṃ prakr̥tēr vaśāt || 9.8 || Sanskrit Verse in Odia Script ପ୍ରକୃତିଂ ସ୍ଵାମବଷ୍ଟଭ୍ୟ ବିସୃଜାମି ପୁନଃ ପୁନଃ | ଭୂତଗ୍ରାମମିମଂ କୃତ୍ସ୍ନମବଶଂ ପ୍ରକୃତେର୍ବଶାତ୍ || ୮ || Sri Aurobindo's English Interpretation "Leaning upon My own Nature, I loose forth repeatedly all this multitude of existences, helplessly bound by the law of Nature." Odia Translation "ମୁଁ ନିଜର ପ୍ରକୃତିକୁ ଆଶ୍ରୟ କରି ବା ସ୍ଵାଧୀନ କରି, ପ୍ରକୃତିର ଗୁଣଗୁଡ଼ିକ ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ବିବଶ ଓ ପରତନ୍ତ୍ର ହୋଇଥିବା (ଅବଶଃ) ଏହି ପ୍ରାଣୀ ସମୂହକୁ ବାରମ୍ବାର ସୃଷ୍ଟି କରେ।" French Translation (Traduction en Français) "M'appuyant sur Ma propre Nature, Je manifeste à maintes reprises toute cette multitude d'existences, impuissantes et soumises à la loi de la Nature." Bhagavad Gita: Chapter 9, Verse 9 (ନବମ ଅଧ୍ୟାୟ, ଉନବिଂଶ ଶ୍ଳୋକ) Devanagari script न च मां तानि कर्माणि निबध्नन्ति धनञ्जय । उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९.९ ॥ IAST transliteration na ca māṃ tāni karmāņi nibadhnanti dhanañjaya | udāsīnavad āsīnam asaktaṃ tēṣu karmasu || 9.9 || Sanskrit Verse in Odia Script ନ ଚ ମାଂ ତାନି କର୍ମାଣି ନିବଧ୍ନନ୍ତି ଧନଞ୍ଜୟ | ଉଦାସୀନବଦାସୀନମସକ୍ତଂ ତେଷୁ କର୍ମସୁ || ୯ || Sri Aurobindo's English Interpretation "And these actions do not bind Me, O Dhananjaya, seated as I am as one neutral, unattached to these actions." Odia Translation "ହେ ଧନଞ୍ଜୟ! ସେହି ସୃଷ୍ଟିର ସମସ୍ତ ବିଶାଳ କର୍ମ ମୋତେ ଆଦୌ ଆବଦ୍ଧ କରେ ନାହିଁ; କାରଣ ମୁଁ ସେହି ସମସ୍ତ କାର୍ଯ୍ୟରେ ସମ୍ପୂର୍ଣ୍ଣ ଆସକ୍ତିରହିତ ଏବଂ ଜଣେ ଉଦାସୀନ (ତଟସ୍ଥ) ବ୍ୟକ୍ତି ପରି ବିରାଜମାନ ଥାଏ।" French Translation (Traduction en Français) "Et ces actions ne M'enchaînent pas, ô Dhananjaya, assis que Je suis comme un être neutre, détaché de ces actions." Bhagavad Gita: Chapter 9, Verse 10 (ନବମ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ ९.१० ॥ IAST transliteration mayādhyakṣēṇa prakr̥tiḥ sūyatē sacarācaram | hētunānēna kauntēya jagad viparivartatē || 9.10 || Sanskrit Verse in Odia Script ମୟାଧ୍ୟକ୍ଷେଣ ପ୍ରକୃତିଃ ସୂୟତେ ସଚରାଚରମ୍ | ହେତୁନାନେନ କୌନ୍ତେୟ ଜଗଦ୍ଵିପରିବର୍ତତେ || ୧୦ || Sri Aurobindo's English Interpretation "Under My presiding eye, Nature (Prakriti) brings forth the animate and the inanimate; by this cause, O son of Kunti, the world revolves." Odia Translation "ମୋର ଅଧ୍ୟକ୍ଷତାରେ (ନିରୀକ୍ଷଣରେ) ମୋର ପ୍ରକୃତି ସମଗ୍ର ଚରାଚର ଜଗତକୁ ସୃଷ୍ଟି କରେ; ହେ କୌନ୍ତେୟ, ଏହି କାରଣରୁ ହିଁ ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡର ଚକ୍ର ନିରନ୍ତର ଘୂର୍ଣ୍ଣନ କରୁଛି।" French Translation (Traduction en Français) "Sous Mon œil directeur, la Nature (Prakriti) produit le mobile et l'immobile ; pour cette raison, ô fils de Kunti, le monde tourne." Bhagavad Gita: Chapter 9, Verse 11 (ନବମ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ९.११ ॥ IAST transliteration avajānanti māṃ mūḍhā mānuṣīṃ tanum āśritam | paraṃ bhāvam ajānantō mama bhūtamahēśvaram || 9.11 || Sanskrit Verse in Odia Script ଅବଜାନନ୍ତି ମାଂ ମୂଢା ମାନୁଷୀଂ ତନୁମାଶ୍ରିତମ୍ | ପରଂ ଭାବମଜାନନ୍ତୋ ମମ ଭୂତମହେଶ୍ଵରମ୍ || ୧୧ || Sri Aurobindo's English Interpretation "The deluded despise Me when I take a human form, ignorant of My supreme state of being as the great Lord of all existences." Odia Translation "ମୋର ସର୍ବଶ୍ରେଷ୍ଠ ଭାବ ତଥା ସମଗ୍ର ସୃଷ୍ଟି ଓ ପ୍ରାଣୀମାନଙ୍କର ପରମ ଈଶ୍ଵର (ଭୂତମହେଶ୍ଵରମ୍) ସ୍ଵରୂପକୁ ନଜାଣି, ମୂଢ ଅଜ୍ଞାନୀମାନେ ମୋତେ ମାନବ ଶରୀର ଆଶ୍ରୟ କରିଥିବା ଏକ ସାଧାରଣ ମନୁଷ୍ୟ ମନେ କରି ଅବଜ୍ଞା କରନ୍ତି।" French Translation (Traduction en Français) "Les égarés Me méprisent lorsque Je prends une forme humaine, ignorants de Mon état d'être suprême en tant que grand Seigneur de toutes les existences." Bhagavad Gita: Chapter 9, Verse 12 (ନବମ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ ९.१२ ॥ IAST transliteration mōghāśā mōghakarmāṇō mōghajñānā vicētasaḥ | rākṣasīm āsurīṃ caiva prakr̥tiṃ mōhinīṃ śritāḥ || 9.12 || Sanskrit Verse in Odia Script ମୋଘାଶା ମୋଘକର୍ମାଣୋ ମୋଘଜ୍ଞାନା ବିଚେତସଃ | ରାକ୍ଷସୀମାସୁରୀଂ ଚୈବ ପ୍ରକୃତିଂ ମୋହିନୀଂ ଶ୍ରିତାଃ || ୧୨ || Sri Aurobindo's English Interpretation "Vain are their hopes, vain their actions, vain their knowledge, and they are devoid of discernment; they take refuge in the delusive nature of Rakshasas and Asuras." Odia Translation "ସେହିପରି ବିବେକହୀନ (ବିଚେତସଃ) ବ୍ୟକ୍ତିମାନଙ୍କର ସମସ୍ତ ଆଶା ବ୍ୟର୍ଥ, ସମସ୍ତ କର୍ମ ବ୍ୟର୍ଥ ଏବଂ ସମସ୍ତ ଜ୍ଞାନ ମଧ୍ୟ ବ୍ୟର୍ଥ ହୋଇଯାଏ I ସେମାନେ କେବଳ ଚିତ୍ତକୁ ଭ୍ରମିତ କରୁଥିବା ରାକ୍ଷସୀ ଏବଂ ଆସୁରିକ ପ୍ରକୃତିର ହିଁ ଆଶ୍ରୟ ନେଇଥାନ୍ତି।" French Translation (Traduction en Français) "Vains sont leurs espoirs, vaines leurs actions, vaine leur connaissance, et ils sont dépourvus de discernement ; ils cherchent refuge dans la nature illusoire des Rakshasas et des Asuras." Bhagavad Gita: Chapter 9, Verse 13 (ନବମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ ९.१३ ॥ IAST transliteration mahātmānas tu māṃ pārtha daivīṃ prakr̥tim āśritāḥ | bhajanty ananyamanasō jñātvā bhūtādim avyayam || 9.13 || Sanskrit Verse in Odia Script ମହାତ୍ମାନସ୍ତୁ ମାଂ ପାର୍ଥ ଦୈବୀଂ ପ୍ରକୃତିମାଶ୍ରିତାଃ | ଭଜନ୍ତ୍ୟନନ୍ୟମନସୋ ଜ୍ଞାତ୍ଵା ଭୂତାଦିମବ୍ୟୟମ୍ || ୧୩ || Sri Aurobindo's English Interpretation "But the great souls (Mahatmas), O Partha, taking refuge in the divine Nature, worship Me with an undivided heart, knowing Me to be the imperishable source of all existences." Odia Translation "ମାତ୍ର ହେ ପାର୍ଥ! ଦୈବୀ ପ୍ରକୃତିକୁ ଆଶ୍ରୟ କରିଥିବା ମହାତ୍ମାମାନେ ମୋତେ ସମସ୍ତ ପ୍ରାଣୀଙ୍କର ଆଦି କାରଣ ତଥା ଅବ୍ୟୟ (ଅବିନାଶୀ) ବୋଲି ଜାଣି, ଅନନ୍ୟ ମନରେ (ଏକାଗ୍ର ଚିତ୍ତରେ) କେବଳ ମୋରି ଆରାଧନା ବା ଭକ୍ତି କରନ୍ତି।" French Translation (Traduction en Français) "Mais les grandes âmes (Mahatmas), ô Partha, cherchant refuge dans la Nature divine, M'adorent d'un cœur sans partage, Me connaissant comme la source impérissable de toutes les existences." Bhagavad Gita: Chapter 9, Verse 14 (ନବମ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ ९.१४ ॥ IAST transliteration satataṃ kīrtayantō māṃ yatantaś ca dr̥ḍhavratāḥ | namasyantaś ca māṃ bhaktyā nityayuktā upāsatē || 9.14 || Sanskrit Verse in Odia Script ସତତଂ କୀର୍ତୟନ୍ତୋ ମାଂ ୟତନ୍ତଶ୍ଚ ଦୃଢ଼ବ୍ରତାଃ | ନମସ୍ୟନ୍ତଶ୍ଚ ମାଂ ଭକ୍ତ୍ୟା ନିତ୍ୟୟୁକ୍ତା ଉପାସତେ || ୧୪ || Sri Aurobindo's English Interpretation "Always glorifying Me, striving with firm resolve, and bowing down before Me with devotion, they worship Me, ever integrated." Odia Translation "ସେମାନେ ନିରନ୍ତର ମୋର ନାମ ଓ ମହିମା କୀର୍ତ୍ତନ କରି, ଦୃଢ଼ ବ୍ରତ ରଖି ଆଧ୍ୟାତ୍ମିକ ପ୍ରଯତ୍ନ କରି ଏବଂ ଭକ୍ତିପୂର୍ବକ ମୋତେ ବାରମ୍ବାର ପ୍ରଣାମ କରି, ସଦା ଯୋଗଯୁକ୍ତ (ନିତ୍ୟୟୁକ୍ତାଃ) ହୋଇ ମୋର ଉପାସନା କରନ୍ତି।" French Translation (Traduction en Français) "Glorifiant sans cesse Mon nom, s'efforçant avec une ferme résolution, et se prosternant devant Moi avec dévotion, ils M'adorent, à jamais intégrés." Bhagavad Gita: Chapter 9, Verse 15 (ନବମ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ ९.१five ॥ IAST transliteration jñānayajñēna cāpy anyē yajantō mām upāsatē | ēkatvēna pr̥thaktvēna bahudhā viśvatōmukham || 9.15 || Sanskrit Verse in Odia Script ଜ୍ଞାନୟଜ୍ଞେନ ଚାପ୍ୟନ୍ୟେ ୟଜନ୍ତୋ ମାମୁପାସତେ | ଏକତ୍ଵେନ ପୃଥକ୍ତ୍ଵେନ ବହୁଧା ବିଶ୍ଵତୋମୁଖମ୍ || ୧୫ || Sri Aurobindo's English Interpretation "Others also, offering the sacrifice of Knowledge, worship Me in My oneness, or in My multiplicity, or as the All-faced presence everywhere." Odia Translation "ଅନ୍ୟ କେତେକ ଜ୍ଞାନୀ ସାଧକ ଜ୍ଞାନୟଜ୍ଞ ଦ୍ଵାରା ମୋର ଆରାଧନା କରନ୍ତି I ସେମାନେ ମୋତେ ଅଭେଦ ଭାବରେ ଏକାତ୍ମ (ଏକତ୍ଵେନ), ଭେଦ ଭାବରେ ପୃଥକ (ପୃଥକ୍ତ୍ଵେନ) କିମ୍ବା ବିଶ୍ଵରୂପରେ ସର୍ବବ୍ୟାପୀ (ବିଶ୍ଵତୋମୁଖମ୍) ବୋଲି ବିଭିନ୍ନ ପ୍ରକାରରେ ଉପାସନା କରନ୍ତି।" French Translation (Traduction en Français) "D'autres aussi, offrant le sacrifice de la Connaissance, M'adorent en Mon unité, ou en Ma multiplicité, ou comme la présence aux multiples visages en tous lieux." Bhagavad Gita: Chapter 9, Verse 16 (ନବମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ ९.१६ ॥ IAST transliteration ahaṃ kratur ahaṃ yajñaḥ svadhāham aham auṣadham | mantrō ’ham aham ēvājyam aham agnir ahaṃ hutam || 9.16 || Sanskrit Verse in Odia Script ଅହଂ କ୍ରତୁରହଂ ୟଜ୍ଞଃ ସ୍ଵଧାହମହମୌଷଧମ୍ | ମନ୍ତ୍ରୋଽହମହମେବାଜ୍ୟମହମଗ୍ନିରହଂ ହୁତମ୍ || ୧୬ || Sri Aurobindo's English Interpretation "I am the ritual action, I am the sacrifice, I am the ancestral offering, I am the healing herb; I am the sacred formula (mantra), I am the clarified butter (ajya), I am the fire, and I am the offering poured." Odia Translation "ମୁଁ ଶ୍ରୌତଯଜ୍ଞ (କ୍ରତୁଃ), ମୁଁ ସ୍ମାର୍ତ୍ତଯଜ୍ଞ, ମୁଁ ପିତୃପୁରୁଷଙ୍କୁ ଦିଆଯାଉଥିବା ପିଣ୍ଡ ବା ଅନ୍ନ (ସ୍ଵଧା), ମୁଁ ସମସ୍ତ ଔଷଧି ବା ଅନ୍ନ ସ୍ଵରୂପ; ମୁଁ ପବିତ୍ର ମନ୍ତ୍ର, ମୁଁ ସାକ୍ଷାତ୍ ଘୃତ (ଆଜ୍ୟମ୍), ମୁଁ ଯଜ୍ଞର ଅଗ୍ନି ଏବଂ ହୋମ କରାଯାଉଥିବା ଆହୁତି ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ।" French Translation (Traduction en Français) "Je suis l'action rituelle, Je suis le sacrifice, Je suis l'offrande ancestrale, Je suis l'herbe curative ; Je suis la formule sacrée (mantra), Je suis le beurre clarifié (ajya), Je suis le feu, et Je suis l'offrande versée." Bhagavad Gita: Chapter 9, Verse 17 (ନବମ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script पिताहमस्य जगतो माता धाता पितामहः । वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥ ९.१७ ॥ IAST transliteration pitāham asya jagatō mātā dhātā pitāmahaḥ | vēdyaṃ pavitram ōṅkāra r̥k sāma yajur ēva ca || 9.17 || Sanskrit Verse in Odia Script ପିତାହମସ୍ୟ ଜଗତୋ ମାତା ଧାତା ପିତାମହଃ | ବେଦ୍ୟଂ ପବିତ୍ରମୋଙ୍କାର ଋକ୍ସାମ ୟଜୁରେବ ଚ || ୧୭ || Sri Aurobindo's English Interpretation "I am the Father of this world, the Mother, the Sustainer, and the Grandsire; I am the object of knowledge, the Purifier, the sacred syllable OM, and also the Rik, the Sama and the Yajur (Vedas)." Odia Translation "ମୁଁ ଏହି ସମଗ୍ର ଜଗତର ପିତା, ମାତା, ବିଧାତା (ଧାତା-ପୋଷଣକର୍ତ୍ତା) ଏବଂ ପିତାମହ (ଜେଜେବାପା) ଅଟେ I ମୁଁ ଜାଣିବା ଯୋଗ୍ୟ ପରମ ବସ୍ତୁ (ବେଦ୍ୟମ୍), ପବିତ୍ର କାରଣ ଓଁକାର, ଏବଂ ଋକ, ସାମ ତଥା ଯଜୁର୍ବେଦ ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ।" French Translation (Traduction en Français) "Je suis le Père de ce monde, la Mère, le Soutien, et le Grand-Père ; Je suis l'objet de la connaissance, le Purificateur, la syllabe sacrée OM, ainsi que le Rik, le Sama et le Yajur." Bhagavad Gita: Chapter 9, Verse 18 (ନବମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ ९.१८ ॥ IAST transliteration gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhrūt | prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījam avyayam || 9.18 || Sanskrit Verse in Odia Script ଗତିର୍ଭର୍ତା ପ୍ରଭୁଃ ସାକ୍ଷୀ ନିବାସଃ ଶରଣଂ ସୁହୃତ୍ | ପ୍ରଭବଃ ପ୍ରଲୟଃ ସ୍ଥାନଂ ନିଧାନଂ ବୀଜମବ୍ୟୟମ୍ || ୧୮ || Sri Aurobindo's English Interpretation "I am the Path, the Sustainer, the Lord, the Witness, the Abode, the Refuge, the Friend; I am the Origin, the Dissolution, the Ground, the Treasure-house, and the Imperishable Seed." Odia Translation "ମୁଁ ସର୍ବଶ୍ରେଷ୍ଠ ଗତି (ଲକ୍ଷ୍ୟ), ସ୍ଵାମୀ (ଭର୍ତ୍ତା), ସମଗ୍ର ସୃଷ୍ଟିର ପ୍ରଭୁ, ଶୁଭାଶୁଭର ସାକ୍ଷୀ, ସମସ୍ତଙ୍କର ନିବାସ ସ୍ଥାନ, ପରମ ଶରଣାଗତ ଆଶ୍ରୟ ଏବଂ ନିଷ୍କାମ ମିତ୍ର (ସୁହୃତ୍) ଅଟେ I ମୁଁ ହିଁ ସୃଷ୍ଟିର ସ୍ରଷ୍ଟା, ପ୍ରଳୟକର୍ତ୍ତା, ଆଧାର ସ୍ଥଳ, ନିଧାନ (ପ୍ରଳୟକାଳୀନ ଭଣ୍ଡାର) ଏବଂ ଅବିନାଶୀ ବୀଜ ଅଟେ।" French Translation (Traduction en Français) "Je suis le Chemin, le Soutien, le Seigneur, le Témoin, la Demeure, le Refuge, l'Ami ; Je suis l'Origine, la Dissolution, le Fondement, le Réservoir, et la Semence Impérissable." Bhagavad Gita: Chapter 9, Verse 19 (ନବମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च । अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ ९.१९ ॥ IAST transliteration tapāmy aham ahaṃ varṣaṃ nigr̥hṇāmy utsr̥jāmi ca | amr̥taṃ caiva mr̥tyuś ca sad asac cāham arjuna || 9.19 || Sanskrit Verse in Odia Script ତପାମ୍ୟହମହଂ ବର୍ଷଂ ନିଗୃହ୍ଣାମ୍ୟୁତ୍ସୃଜାମି ଚ | ଅମୃତଂ ଚୈବ ମୃତ୍ୟୁଶ୍ଚ ସଦସଚ୍ଚାହମର୍ଜୁନ || ୧୯ || Sri Aurobindo's English Interpretation "I give heat, I withhold and send forth the rain; I am Immortality and also Death, I am Being (Sat) and Non-Being (Asat), O Arjuna!" Odia Translation "ହେ ଅର୍ଜୁନ! ମୁଁ ହିଁ ସୂର୍ଯ୍ୟ ରୂପରେ ଜଗତକୁ ଉତ୍ତପ୍ତ କରେ, ମୁଁ ହିଁ ଜଳକୁ ଆକର୍ଷଣ କରେ ଓ ପୁଣି ବୃଷ୍ଟି ରୂପରେ ବର୍ଷା କରାଏ I ମୁଁ ହିଁ ଜୀବର ଅମୃତତ୍ଵ ଏବଂ ମୁଁ ହିଁ ମୃତ୍ୟୁ ଅଟେ; ପ୍ରକାଶିତ ସତ ବା ଚେତନ ଏବଂ ଅପ୍ରକାଶିତ ଅସତ ବା ଜଡ଼ ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ।" French Translation (Traduction en Français) "Je donne la chaleur, Je retiens et Je répands la pluie ; Je suis l'Immortalisé et aussi la Mort, Je suis l'Être (Sat) et le Non-Être (Asat), ô Arjuna !" Bhagavad Gita: Chapter 9, Verse 20 (ନବମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥ ९.२० ॥ IAST transliteration traividyā māṃ sōmapāḥ pūtapāpā yajñair iṣṭvā svargatiṃ prārthayantē | tē puṇyam āsādya surēndralōkam aśnanti divyān divi dēvabhōgān || 9.20 || Sanskrit Verse in Odia Script ତ୍ରୈବିଦ୍ୟା ମାଂ ସୋମପାଃ ପୂତପାପା ୟଜ୍ଞୈରିଷ୍ଟ୍ଵା ସ୍ଵର୍ଗତିଂ ପ୍ରାର୍ଥୟନ୍ତେ | ତେ ପୁଣ୍ୟମାସାଦ୍ୟ ସୁରେନ୍ଦ୍ରଲୋକମଶ୍ନନ୍ତି ଦିବ୍ୟାନ୍ଦିବି ଦେବଭୋଗାନ୍ || ୨୦ || Sri Aurobindo's English Interpretation "The knowers of the three Vedas, the soma-drinkers, purified from sin, worshipping Me with sacrifices, pray for the way to heaven; they, reaching the holy world of the Lord of Gods (Indra), enjoy in heaven the divine feasts of the gods." Odia Translation "ତିନି ବେଦର କର୍ମକାଣ୍ଡ ଜାଣିଥିବା, ସୋମରସ ପାନ କରୁଥିବା ଓ ପାପରୁ ପବିତ୍ର ହୋଇଥିବା ବ୍ୟକ୍ତିମାନେ ସକାମ ଯଜ୍ଞ ଦ୍ଵାରା ମୋର ଆରାଧନା କରି ସ୍ଵର୍ଗ ପ୍ରାପ୍ତି ପାଇଁ ପ୍ରାର୍ଥନା କରନ୍ତି I ସେମାନେ ନିଜ ପୁଣ୍ୟବଳରେ ଦେବରାଜ ଇନ୍ଦ୍ରଙ୍କ ପବିତ୍ର ଲୋକ (ସୁରେନ୍ଦ୍ରଲୋକ) ପ୍ରାପ୍ତ ହୋଇ, ସେଠାରେ ଦେବତାମାନଙ୍କର ଦିବ୍ୟ ଭୋଗସମୂହ ଉପଭୋଗ କରନ୍ତି।" French Translation (Traduction en Français) "Les connaisseurs des trois Vedas, les buveurs de soma, purifiés du péché, M'adorant par des sacrifices, prient pour obtenir le chemin du ciel ; eux, atteignant le monde saint du Seigneur des Dieux (Indra), jouissent dans le ciel des festins divins des dieux." Bhagavad Gita: Chapter 9, Verse 21 (ନବମ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥ ९.२१ ॥ IAST transliteration tē taṃ bhūktvā svargalōkaṃ viśālaṃ kṣīṇē puṇyē martyalōkaṃ viśanti | ēvaṃ trayīdharmam anuprapannā gatāgataṃ kāmakāmā labhantē || 9.21 || Sanskrit Verse in Odia Script ତେ ତଂ ଭୁକ୍ତ୍ଵା ସ୍ଵର୍ଗଲୋକଂ ବିଶାଲଂ କ୍ଷୀଣେ ପୁଣ୍ୟେ ମର୍ତ୍ୟଲୋକଂ ବିଶନ୍ତି | ଏବଂ ତ୍ରୟୀଧର୍ମମନୁପ୍ରପନ୍ନା ଗତାଗତଂ କାମକାମା ଲଭନ୍ତେ || ୨୧ || Sri Aurobindo's English Interpretation "They, having enjoyed that spacious world of heaven, when their merit is exhausted, enter again the world of mortals; thus following the law of the three Vedas, seekers of desires, they attain to a succession of going and coming." Odia Translation "ସେମାନେ ସେହି ବିଶାଳ ସ୍ଵର୍ଗଲୋକର ସୁଖ ସମୂହ ଉପଭୋଗ କରିସାରିବା ପରେ, ସେମାନଙ୍କର ପୁଣ୍ୟ କ୍ଷୟ ହେଲେ ପୁନର୍ବାର ମର୍ତ୍ତ୍ୟଲୋକରେ ପ୍ରବେଶ କରନ୍ତି। ଏହିପରି ଭାବରେ, ତିନି ବେଦର ସକାମ କର୍ମକାଣ୍ଡକୁ ଆଶ୍ରୟ କରିଥିବା ଭୋଗଭିଳାସୀ ବ୍ୟକ୍ତିମାନେ ସଂସାରରେ କେବଳ ଜନ୍ମ ଓ ମୃତ୍ୟୁରୂପକ ଯାତାୟାତ (ଗତାଗତମ୍) ହିଁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Eux, ayant joui de ce vaste monde du ciel, lorsque leur mérite est épuisé, entrent de nouveau dans le monde des mortels ; ainsi, suivant la loi des trois Vedas, chercheurs de désirs, ils n'obtiennent qu'une succession d'allées et de venues." Bhagavad Gita: Chapter 9, Verse 22 (ନବମ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ९.२२ ॥ IAST transliteration ananyāś cintayantō māṃ yē janāḥ paryupāsatē | tēṣāṃ nityābhiyuktānāṃ yōgakṣēmaṃ vahāmy aham || 9.22 || Sanskrit Verse in Odia Script ଅନନ୍ୟାଶ୍ଚିନ୍ତୟନ୍ତୋ ମାଂ ୟେ ଜନାଃ ପର୍ୟୁପାସତେ | ତେଷାଂ ନିତ୍ୟାଭିୟୁକ୍ତାନାଂ ୟୋଗକ୍ଷେମଂ ବହାମ୍ୟହମ୍ || ୨୨ || Sri Aurobindo's English Interpretation "But those men who, turning to Me with undivided mind, worship Me in all ways, of those ever integrated, I Myself secure and carry what they have and what they lack (Yoga-kshema)." Odia Translation "ମାତ୍ର ଯେଉଁ ଅନନ୍ୟମନା ନିଷ୍କାମ ଭକ୍ତମାନେ ନିରନ୍ତର କେବଳ ମୋରି ଚିନ୍ତନ କରି ସବୁ ପ୍ରକାରେ ମୋର ଉପାସନା କରନ୍ତି, ସେହି ସଦା ଯୋଗଯୁକ୍ତ ମହାପୁରୁଷମାନଙ୍କର ଯୋଗ (ଆବଶ୍ୟକ ବସ୍ତୁର ପ୍ରାପ୍ତି) ଏବଂ କ୍ଷେମର (ପ୍ରାପ୍ତ ବସ୍ତୁର ସୁରକ୍ଷା) ଦାୟିତ୍ଵ ମୁଁ ନିଜେ ବହନ କରେ।" French Translation (Traduction en Français) "Mais ces hommes qui, se tournant vers Moi d'un esprit sans partage, M'adorent en tous points, de ceux-là qui sont à jamais intégrés, Je高 assure et porte Moi-même ce qu'ils possèdent et ce qui leur manque (Yoga-kshema)." Bhagavad Gita: Chapter 9, Verse 23 (ନବମ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ९.२३ ॥ IAST transliteration yē ’py anyadēvatābhaktā yajantē śraddhayānvitāḥ | tē ’pi mām ēva kauntēya yajanty avidhipūrvakam || 9.23 || Sanskrit Verse in Odia Script ୟେଽପ୍ୟନ୍ୟଦେବତାଭକ୍ତା ୟଜନ୍ତେ ଶ୍ରଦ୍ଧୟାନ୍ଵିତାଃ | ତେଽପି ମାମେବ କୌନ୍ତେୟ ୟଜନ୍ତ୍ୟବିଧିପୂର୍ବକମ୍ || ୨୩ || Sri Aurobindo's English Interpretation "Even those who are devotees of other gods and worship them endowed with faith, they too worship Me, O son of Kunti, though not in the true law." Odia Translation "ହେ କୌନ୍ତେୟ! ଅନ୍ୟ ଦେବଦେବୀଙ୍କର ଯେଉଁ ଭକ୍ତମାନେ ପୂର୍ଣ୍ଣ ଶ୍ରଦ୍ଧାର ସହିତ ସେମାନଙ୍କର ପୂଜା-ଯଜ୍ଞ କରନ୍ତି, ବାସ୍ତବରେ ସେମାନେ ମଧ୍ୟ ମୋତେ ହିଁ ପୂଜା କରନ୍ତି, ମାତ୍ର ସେମାନଙ୍କର ସେହି ପୂଜା ଅବିଧିପୂର୍ବକ (ଯଥାର୍ଥ ନିୟମର ରହିତ) ଅଟେ।" French Translation (Traduction en Français) "Même ceux qui sont dévots d'autres dieux et les adorent doués de foi, eux aussi M'adorent, ô fils de Kunti, bien que ce ne soit pas selon la vraie loi." Bhagavad Gita: Chapter 9, Verse 24 (ନବମ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ ९.२४ ॥ IAST transliteration ahaṃ hi sarvayajñānāṃ bhōktā ca prabhur ēva ca | na tu mām abhijānanti tattvēnātaś cyavanti tē || 9.24 || Sanskrit Verse in Odia Script ଅହଂ ହି ସର୍ବୟଜ୍ଞାନାଂ ଭୋକ୍ତା ଚ ପ୍ରଭୁରେବ ଚ | ନ ତୁ ମାମଭିଜାନନ୍ତି ତତ୍ତଵେନାତଶ୍ଚ୍ୟବନ୍ତି ତେ || ୨୪ || Sri Aurobindo's English Interpretation "For I am the enjoyer and also the Lord of all sacrifices; but they know Me not in the Truth, and therefore they fall." Odia Translation "କାରଣ ସମସ୍ତ ଯଜ୍ଞର ପ୍ରକୃତ ଭୋକ୍ତା ଏବଂ ପ୍ରଭୁ ହିଁ ହେଉଛି ମୁଁ ସ୍ଵୟଂ I ମାତ୍ର ସାଂସାରିକ ବ୍ୟକ୍ତିମାନେ ମୋର ଏହି ସତ୍ୟ ସ୍ଵରୂପକୁ ଯଥାର୍ଥ ତତ୍ତ୍ଵର ସହ ଜାଣିପାରନ୍ତି ନାହିଁ, ଏଣୁ ସେମାନେ ପରମ ସଦ୍ଗତିରୁ ଚ୍ୟୁତ ହୋଇ ସଂସାରରେ ବାରମ୍ବାର ପତିତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Car Je suis le bénéficiaire et aussi le Seigneur de tous les sacrifices ; mais ils ne Me connaissent pas dans la Vérité, et c'est pourquoi ils tombent." Bhagavad Gita: Chapter 9, Verse 25 (ନବମ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ ९.२५ ॥ IAST transliteration yānti dēvavratā dēvān pitr̥̄n yānti pitr̥vratāḥ | bhūtāni yānti bhūtējyā yānti madyājinō ’pi mām || 9.25 || Sanskrit Verse in Odia Script ୟାନ୍ତି ଦେବବ୍ରତା ଦେବାନ୍ପିତୄନ୍ୟାନ୍ତି ପିତୃବ୍ରତାଃ | ଭୂତାନି ୟାନ୍ତି ଭୂତେଜ୍ୟା ୟାନ୍ତି ମଦ୍ୟାଜିନୋଽପି ମାଂ || ୨୫ || Sri Aurobindo's English Interpretation "The worshippers of the gods go to the gods; the worshippers of the ancestors go to the ancestors; the worshippers of the spirits go to the spirits; and My worshippers come to Me." Odia Translation "ଦେବତାମାନଙ୍କୁ ପୂଜା କରୁଥିବା ଲୋକମାନେ ଦେବତାମାନଙ୍କୁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି, పିତୃପୁରୁଷଙ୍କ ବ୍ରତ ପାଳନ କରୁଥିବା ଲୋକମାନେ ପିତୃଲୋକ ପ୍ରାପ୍ତ ହୁଅନ୍ତି, ପ୍ରେତ-ଆତ୍ମା ବା ଭୂତମାନଙ୍କର ପୂଜା କରୁଥିବା ବ୍ୟକ୍ତି ସେହି ଭୂତଲୋକ ପାଆନ୍ତି I ମାତ୍ର ମୋର ଆରାଧନା କରୁଥିବା ଭକ୍ତମାନେ (ମଦ୍ୟାଜିନଃ) କେବଳ ମୋତେ ହିଁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Les adorateurs des dieux vont aux dieux ; les adorateurs des ancêtres vont aux ancêtres ; les adorateurs des esprits vont aux esprits ; et Mes adorateurs viennent à Moi." Bhagavad Gita: Chapter 9, Verse 26 (ନବମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ ९.२६ ॥ IAST transliteration patraṃ puṣpaṃ phalaṃ tōyaṃ yō mē bhaktyā prayacchati | tad ahaṃ bhaktyupahr̥tam aśnāmi prayatātmanaḥ || 9.26 || Sanskrit Verse in Odia Script ପତ୍ରଂ ପୁଷ୍ପଂ ଫଲଂ ତୋୟଂ ୟୋ ମେ ଭକ୍ତ୍ୟା ପ୍ରୟଚ୍ଛତି | ତଦହଂ ଭକ୍ତ୍ୟୁପହୃତମଶ୍ନାମି ପ୍ରୟତାତ୍ମନଃ || ୨୬ || Sri Aurobindo's English Interpretation "Whosoever offers to Me with devotion a leaf, a flower, a fruit, or water, that offering of devotion I accept from the striving soul." Odia Translation "ଯେଉଁ ଶୁଦ୍ଧଚିତ୍ତ ନିଷ୍କାମ ଭକ୍ତ ମୋତେ ଅତ୍ୟନ୍ତ ପ୍ରେମ ଓ ଭକ୍ତିର ସହିତ ଏକ ପତ୍ର, ଏକ ପୁଷ୍ପ, ଏକ ଫଳ କିମ୍ବା ସାମାନ୍ୟ ଜଳ ଅର୍ପଣ କରେ, ସେହି ସଂଯମୀ ନିର୍ମଳ ଆତ୍ମାର (ପ୍ରୟତାତ୍ମନଃ) ଭକ୍ତିପୂତ ଉପହାରକୁ ମୁଁ ଅତ୍ୟନ୍ତ ସନ୍ତୋଷର ସହ ଗ୍ରହଣ ବା ଆସ୍ଵାଦନ କରେ।" French Translation (Traduction en Français) "Quiconque M'offre avec dévotion une feuille, une fleur, un fruit, ou de l'eau, cette offrande de dévotion Je l'accepte de l'âme qui s'efforce." Bhagavad Gita: Chapter 9, Verse 27 (ନବମ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ ९.२७ ॥ IAST transliteration yat karoṣi yad aśnāsi yaj juhōṣi dadāsi yat | yat tapasyasi kauntēya tat kuruṣva madarpaṇam || 9.27 || Sanskrit Verse in Odia Script ୟତ୍କରୋଷି ୟଦଶ୍ନାସି ୟଜ୍ଜୁହୋଷି ଦଦାସି ୟତ୍ | ୟତ୍ତପସ୍ୟସି କୌନ୍ତେୟ ତତ୍କୁରୁଷ୍ଵ ମଦର୍ପଣମ୍ || ୨୭ || Sri Aurobindo's English Interpretation "Whatever thou doest, whatever thou eatest, whatever thou offerest as sacrifice, whatever thou givest, whatever austerity thou practicest, O son of Kunti, do thou that as an offering unto Me." Odia Translation "ହେ କୌନ୍ତେୟ! ତୁମେ ସାଂସାରିକ ଜୀବନରେ ଯାହା କିଛି କର୍ମ କରୁଛ, ଯାହା କିଛି ଭୋଜନ କରୁଛ, ଯଜ୍ଞରେ ଯାହା କିଛି ଆହୁତି ଦେଉଛ, ଯାହା କିଛି ଦାନ କରୁଛ ଏବଂ ଯେଉଁ କିଛି ତପସ୍ୟା ଆଚରଣ କରୁଛ, ସେହି ସମସ୍ତ କାର୍ଯ୍ୟକୁ ମୋଠାରେ ହିଁ ସମର୍ପଣ (ମଦର୍ପଣମ୍) କରିଦିଅ।" French Translation (Traduction en Français) "Quoi que tu fasses, quoi que tu manges, quoi que tu offres en sacrifice, quoi que tu donnes, quelle que soit l'austérité que tu pratiques, ô fils de Kunti, fais-le comme une offrande à Moi." Bhagavad Gita: Chapter 9, Verse 28 (ନବମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ ९.२८ ॥ IAST transliteration śubhāśubhaphalair ēvaṃ mōkṣyasē karmabandhanaiḥ | saṃnyāsayōgayuktātmā vimuktō mām upaiṣyasi || 9.28 || Sanskrit Verse in Odia Script ଶୁଭାଶୁଭଫଲୈରେବଂ ମୋକ୍ଷ୍ୟସେ କର୍ମବନ୍ଧନୈଃ | ସନ୍ନ୍ୟାସୟୋଗୟୁକ୍ତାତ୍ମା ବିମୁକ୍ତୋ ମାମୁପୈଷ୍ୟସି || ୨୮ || Sri Aurobindo's English Interpretation "Thus shalt thou be liberated from the bonds of action, which yield good and evil fruits; with thy self integrated in the Yoga of renunciation (Sannyasa-yoga), liberated, thou shalt come unto Me." Odia Translation "ଏହିପରି ସମର୍ପଣ ଭାବରେ ସମସ୍ତ କର୍ମ କରିବା ଦ୍ଵାରା ତୁମେ ଶୁଭ ଓ ଅଶୁଭ ଫଳ ପ୍ରଦାନ କରୁଥିବା ସମସ୍ତ କର୍ମବନ୍ଧନରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇଯିବ I ଆଉ ସେହି ସନ୍ନ୍ୟାସଯୋଗରେ ଯୁକ୍ତମନା ହୋଇ ଜୀବନନ୍ମୁକ୍ତ ଅବସ୍ଥାରେ ତୁମେ ସାକ୍ଷାତ୍ ମୋତେ ହିଁ ପ୍ରାପ୍ତ ହେବ।" French Translation (Traduction en Français) "Ainsi seras-tu libéré des liens de l'action, qui produisent de bons et de mauvais fruits ; l'âme intégrée dans le Yoga du renoncement, libéré, tu viendras à Moi." Bhagavad Gita: Chapter 9, Verse 29 (ନବମ ଅଧ୍ୟାୟ, ଉନତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ ९.२९ ॥ IAST transliteration samō ’haṃ sarvabhūtēṣu na mē dvēṣyō ’sti na priyaḥ | yē bhajanti tu māṃ bhaktyā mayi tē tēṣu cāpy aham || 9.29 || Sanskrit Verse in Odia Script ସମୋଽହଂ ସର୍ବଭୂତେଷୁ ନ ମେ ଦ୍ଵେଷ୍ୟୋଽସ୍ତି ନ ପ୍ରିୟଃ | ୟେ ଭଜନ୍ତି ତୁ ମାଂ ଭକ୍ତ୍ୟା ମୟି ତେ ତେଷୁ ଚାପ୍ୟହମ୍ || ୨🍉 || Sri Aurobindo's English Interpretation "I am equal in all existences, none is hateful to Me, nor dear; but those who worship Me with devotion, they are in Me and I also am in them." Odia Translation "ମୁଁ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ ଏକ ସମାନ ଭାବରେ (ସମୋଽହମ୍) ବିଦ୍ୟମାନ, ଏହି ସୃଷ୍ଟିରେ ମୋ ପାଇଁ ନା କେହି ଶତ୍ରୁ ବା ଦ୍ଵେଷର ଯୋଗ୍ୟ, ନା କେହି ଅତ୍ୟଧିକ ପ୍ରିୟ I ମାତ୍ର ଯେଉଁମାନେ ପୂର୍ଣ୍ଣ ପ୍ରେମ ଓ ଭକ୍ତିର ସହିତ ମୋର ଆରାଧନା କରନ୍ତି, ସେମାନେ ମୋରି ଭିତରେ ହିଁ ବାସ କରନ୍ତି ଏବଂ ମୁଁ ମଧ୍ୟ ସେମାନଙ୍କ ଅନ୍ତଃକରଣରେ ସର୍ବଦା ପ୍ରକଟ ରହେ।" French Translation (Traduction en Français) "Je suis égal en toutes les existences, nul ne M'est haineux, ni chéri ; mais ceux qui M'adorent avec dévotion, ceux-là sont en Moi et Je suis aussi en eux." Bhagavad Gita: Chapter 9, Verse 30 (ନବମ ଅଧ୍ୟାୟ, ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अपि चेत्सुदुराचारो भजते मामनन्यभाक् । साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥ ९.३० ॥ IAST transliteration api cēt sudurācārō bhajatē mām ananyabhāk | sādhur ēva sa mantavyaḥ samyag vyavasitō hi saḥ || 9.30 || Sanskrit Verse in Odia Script ଅପି ଚେତ୍ସୁଦୁରାଚାରୋ ଭଜତେ ମାମନନ୍ୟଭାକ୍ | ସାଧୁରେବ ସ ମନ୍ତବ୍ୟଃ ସମ୍ୟଗ୍ଵ୍ୟବସିତୋ ହି ସଃ || ୩୦ || Sri Aurobindo's English Interpretation "Even if a man of very evil life turns to Me with an undivided devotion, he must be deemed a holy man (Sadhu), for he has settled his will aright." Odia Translation "ଯଦି କୌଣସି ଅତ୍ୟନ୍ତ ଦୁରାଚାରୀ କିମ୍ବା ମହାପାପୀ ବ୍ୟକ୍ତି ମଧ୍ୟ ଅନ୍ୟ ସମସ୍ତ ଆଶା ତ୍ୟାଗ କରି ଅନନ୍ୟ ଭାବରେ (ଏକାଗ୍ର ଚିତ୍ତରେ) ମୋର ଶରଣାଗତ ହୋଇ ଭକ୍ତି କରେ, ତେବେ ତାକୁ ସାଧୁ ବୋଲି ହିଁ ମାନିବାକୁ ହେବ, କାରଣ ସେ ନିଜ ଜୀବନର ସର୍ବଶ୍ରେଷ୍ଠ ଓ ଯଥାର୍ଥ ସଙ୍କଳ୍ପ ଗ୍ରହଣ କରିସାରିଛି।" French Translation (Traduction en Français) "Même si un homme de très mauvaise vie se tourne vers Moi avec une dévotion sans partage, il doit être considéré comme un homme saint, car il a pris la juste résolution." Bhagavad Gita: Chapter 9, Verse 31 (ନବମ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ९.३१ ॥ IAST transliteration kṣipraṃ bhavati dharmātmā śasvacchāntiṃ nigacchati | kauntēya pratijānīhi na mē bhaktaḥ praṇaśyati || 9.31 || Sanskrit Verse in Odia Script କ୍ଷିପ୍ରଂ ଭବତି ଧର୍ମାତ୍ମା ଶଶ୍ଵଚ୍ଛାନ୍ତିଂ ନିଗଚ୍ଛତି | କୌନ୍ତେୟ ପ୍ରତିଜାନୀହି ନ ମେ ଭକ୍ତଃ ପ୍ରଣଶ୍ୟତି || ୩୧ || Sri Aurobindo's English Interpretation "Swiftly he becomes a soul of righteousness and obtains eternal peace. O son of Kunti, be assured that My devotee never perishes." Odia Translation "ସେ ଅତି ଶୀଘ୍ର (କ୍ଷିପ୍ରମ୍) ସଦାଚାରୀ ଧର୍ମାତ୍ମା ହୋଇଯାଏ ଏବଂ ଶାଶ୍ଵତ ଆନ୍ତରିକ ପରମ ଶାନ୍ତି ଲାଭ କରେ I ହେ କୌନ୍ତେୟ! ତୁମେ ସଂସାର ସମ୍ମୁଖରେ ଦୃଢ଼ ଭାବରେ ପ୍ରତିଜ୍ଞା କର ଯେ ମୋର ଭକ୍ତର କଦାପି ପତନ ବା ବିନାଶ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Promptement il devient une âme de justice et obtient la paix éternelle. Ô fils de Kunti, sois assuré que Mon dévot ne périt jamais." Bhagavad Gita: Chapter 9, Verse 32 (ନବମ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ९.३२ ॥ IAST transliteration māṃ hi pārtha vyapāśritya yē ’pi syuḥ pāpayōnayaḥ | striyō vaiśyās tathā śūdrās tē ’pi yānti parāṃ gatim || 9.32 || Sanskrit Verse in Odia Script ମାଂ ହି ପାର୍ଥ ବ୍ୟପାଶ୍ରିତ୍ୟ ୟେଽପି ସ୍ୟୁଃ ପାପୟୋନୟଃ | ସ୍ତ୍ରିୟୋ ବୈଶ୍ୟାସ୍ତଥା ଶୂଦ୍ରାସ୍ତେଽପି ୟାନ୍ତି ପରାଂ ଗତିମ୍ || ୩୨ || Sri Aurobindo's English Interpretation "Taking refuge in Me, O Partha, even those who are born of the womb of sin, women, Vaishyas, and Shudras also, attain to the highest goal." Odia Translation "ହେ ପାର୍ଥ! ମୋର ଶରଣାଗତ ହୋଇ, ଯଦି ସମାଜରେ ପାପଯୋନିରୁ (ଅତି ଅବହେଳିତ ଶ୍ରେଣୀରୁ) ଜନ୍ମ ଗ୍ରହଣ କରିଥିବା ପ୍ରାଣୀ, ସ୍ତ୍ରୀମାନେ, ବୈଶ୍ୟ ଏବଂ ଶୂଦ୍ରମାନେ ମଧ୍ୟ ହୋଇଥାନ୍ତି, ସେମାନେ ମଧ୍ୟ ଭକ୍ତି ବଳରେ ପରମ ଶ୍ରେଷ୍ଠ ଗତି (ମୋକ୍ଷ) ଲାଭ କରନ୍ତି।" French Translation (Traduction en Français) "En cherchant refuge en Moi, ô Partha, même ceux qui sont nés d'une matrice de péché, les femmes, les Vaishyas, et les Shudras aussi, atteignent le but suprême." Bhagavad Gita: Chapter 9, Verse 33 (ନବମ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा । अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ९.३३ ॥ IAST transliteration kiṃ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā | anityam asukhaṃ lōkam imaṃ prāpya bhajasva mām || 9.33 || Sanskrit Verse in Odia Script କିଂ ପୁନର୍ବ୍ରାହ୍ମଣାଃ ପୁଣ୍ୟା ଭକ୍ତା ରାଜର୍ଷୟସ୍ତଥା | ଅନିତ୍ୟମସୁଖଂ ଲୋକମିମଂ ପ୍ରାପ୍ଯ ଭଜସ୍ଵ ମାମ୍ || ୩୩ || Sri Aurobindo's English Interpretation "How much more then the holy Brahmins and the devoted royal sages (Rajarshis)! Having come into this transient and unhappy world, do thou worship Me." Odia Translation "ଏପରି ସ୍ଥିତିରେ ପବିତ୍ର ପୁଣ୍ୟବନ୍ତ ବ୍ରାହ୍ମଣ ଏବଂ ପ୍ରେମୀ ଭକ୍ତ ରାଜର୍ଷିମାନେ ମୋତେ ପ୍ରାପ୍ତ ହେବେ, ଏଥିରେ ଆଉ ଆଶ୍ଚର୍ଯ୍ୟ କଣ ଅଛି! ଏଣୁ ତୁମେ ଏହି କ୍ଷଣଭଙ୍ଗୁର (ଅନିତ୍ୟ) ଏବଂ ସୁଖରହିତ ଦୁଃଖପୂର୍ଣ୍ଣ ମାନବ ଶରୀର ବା ସଂସାର ପ୍ରାପ୍ତ ହୋଇ, ଅନ୍ୟ ସବୁ ଚିନ୍ତା ତ୍ୟାଗ କରି କେବଳ ମୋରି ଭକ୍ତି କର।" French Translation (Traduction en Français) "Combien plus alors les saints Brahmanes et les sages royaux dévoués ! Établi dans ce monde transitoire et malheureux, adore-Moi." Bhagavad Gita: Chapter 9, Verse 34 (ନବମ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ९.३४ ॥ IAST transliteration manmanā bhava madbhaktō madyājī māṃ namaskuru | mām evaiṣyasi yuktvaivam ātmānaṃ matparāyaṇaḥ || 9.34 || Sanskrit Verse in Odia Script ମନ୍ମନା ଭବ ମଦ୍ଭକ୍ତୋ ମଦ୍ୟାଜୀ ମାଂ ନମସ୍କୁରୁ | ମାମେବୈଷ୍ୟସି ୟୁକ୍ତ୍ଵୈବମାତ୍ମାନଂ ମତ୍ପରାୟଣଃ || ୩୪ || Sri Aurobindo's English Interpretation "Become My-minded, My devotee, My worshipper, bow down before Me; united thus with Me in thy soul and making Me thy supreme goal, thou shalt come unto Me." Odia Translation "ତୁମେ ମୋଠାରେ ମନ ଅର୍ପଣ କର (ମନ୍ମନା ଭବ), ମୋର ଅନନ୍ୟ ପ୍ରେମୀ ଭକ୍ତ ହୁଅ, ମୋର ଯଜ୍ଞ-ଆରାଧନା କର ଏବଂ ମୋତେ ହିଁ ସାଷ୍ଟାଙ୍ଗ ପ୍ରଣାମ କର I ଏହିପରି ଭାବରେ ନିଜ ଆତ୍ମାକୁ ମୋଠାରେ ଯୁକ୍ତ କରି ଏବଂ ମୋତେ ହିଁ ଆପଣାର ପରମ ଗତି (ଲକ୍ଷ୍ୟ) ମାନି ତୁମେ ସାକ୍ଷାତ୍ ମୋତେ ହିଁ ପ୍ରାପ୍ତ ହେବ।" French Translation (Traduction en Français) "Aie l'esprit rempli de Moi, sois Mon dévot, Mon adorateur, prosterne-toi devant Moi ; uni ainsi à Moi en ton âme et faisant de Moi ton but suprême, tu viendras à Moi." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 10/ Chapter 10. God in Power of Becoming Bhagavad Gita: Chapter 10, Verse 1 (ନବମ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — भूय एव महाबाहो शृणु मे परमं वचः । यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १०.१ ॥ IAST transliteration śrībhagavānuvāca — bhūya ēva mahābāhō śr̥ṇu mē paramaṃ vacaḥ | yat tē ’haṃ prīyamāṇāya vakṣyāmi hitakāmyayā || 10.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଭୂୟ ଏବ ମହାବାହୋ ଶୃଣୁ ମେ ପରମଂ ବଚଃ | ୟତ୍ତେଽହଂ ପ୍ରୀୟମାଣାୟ ବକ୍ଷ୍ୟାମି ହିତକାମ୍ୟୟା || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Hear yet again, O mighty-armed, My supreme word, which I will speak to thee who takest delight in My words, desiring thy highest welfare." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ମହାବାହୋ (ଅର୍ଜୁନ)! ମୋର ପରମ ବାଣୀ ତୁମେ ପୁନର୍ବାର ଶ୍ରବଣ କର I ତୁମେ ମୋର ବଚନରେ ପରମ ଆନନ୍ଦ ଲାଭ କରୁଥିବାରୁ, ମୁଁ ତୁମର ପରମ କଲ୍ୟାଣ କାମନା କରି (ହିତକାମ୍ୟୟା) ଏହି ଶ୍ରେଷ୍ଠ ରହସ୍ୟ କହୁଛି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Écoute encore, ô aux bras puissants, Ma parole suprême, que Je vais te dire, à toi qui prends plaisir à Mes paroles, désirant ton plus grand bien." Bhagavad Gita: Chapter 10, Verse 2 (ଦଶମ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script न मे विदुः सुरगणाः प्रभवं न महर्षयः । अहमादिर्हि देवानां महर्षीणां च सर्वशः ॥ १०.२ ॥ IAST transliteration na mē viduḥ suragaṇāḥ prabhavaṃ na maharṣayaḥ | aham ādir hi dēvānāṃ maharṣīṇāṃ ca sarvaśaḥ || 10.2 || Sanskrit Verse in Odia Script ନ ମେ ବିଦୁଃ ସୁରଗଣାଃ ପ୍ରଭବଂ ନ ମହର୍ଷୟଃ | ଅହମାଦିର୍ହି ଦେବାନାଂ ମହର୍ଷୀଣାଂ ଚ ସର୍ବଶଃ || ୨ || Sri Aurobindo's English Interpretation "Neither the hosts of gods nor the great rishis know My origin; for I am the source of all the gods and the great rishis in every way." Odia Translation "ମୋର ଉତ୍ପତ୍ତି ବା ପ୍ରକଟ ହେବାର ରହସ୍ୟକୁ ଦେବଗଣ ଜାଣନ୍ତି ନାହିଁ କିମ୍ବା ମହର୍ଷିମାନେ ମଧ୍ୟ ଜାଣନ୍ତି ନାହିଁ; କାରଣ ମୁଁ ହିଁ ସବୁ ପ୍ରକାରେ ସମସ୍ତ ଦେବତା ଏବଂ ମହର୍ଷିମାନଙ୍କର ଆଦି କାରଣ (ଉତ୍ପତ୍ତିସ୍ଥଳ) ଅଟେ।" French Translation (Traduction en Français) "Ni la multitude des dieux ni les grands rishis ne connaissent Mon origine ; car Je suis la source de tous les dieux et des grands rishis en tous points." Bhagavad Gita: Chapter 10, Verse 3 (ଦଶମ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script यो मामजमनादिं च वेत्ति लोकमहेश्वरम् । असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ॥ १०.३ ॥ IAST transliteration yō mām ajam anādiṃ ca vētti lōkamahēśvaram | asammūḍhaḥ sa martyēṣu sarvapāpaiḥ pramucyatē || 10.3 || Sanskrit Verse in Odia Script ୟୋ ମାଂ ମାମଜମନାଦିଂ ଚ ବେତ୍ତି ଲୋକମହେଶ୍ଵରମ୍ | ଅସମ୍ମୂଢଃ ସ ମର୍ତ୍ୟେଷୁ ସର୍ବପାପୈଃ ପ୍ରମୁଚ୍ୟତେ || ୩ || Sri Aurobindo's English Interpretation "He who knows Me as the unborn, without beginning, the great Lord of the worlds, he among mortals is undeluded, and is delivered from all sin." Odia Translation "ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଯେଉଁ ବ୍ୟକ୍ତି ମୋତେ ଜନ୍ମରହିତ (ଅଜମ୍), ଆଦିରହିତ (ଅନାଦିମ୍) ଏବଂ ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡର ପରମ ଈଶ୍ଵର ବୋଲି ଜାଣେ, ସେ ହିଁ ପ୍ରକୃତ ମୋହରହିତ ଏବଂ ସେ ସମସ୍ତ ପାପରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇଯାଏ।" French Translation (Traduction en Français) "Celui qui Me connaît comme le non-né, sans commencement, le grand Seigneur des mondes, celui-là parmi les mortels est exempt d'illusion, et il est délivré de tout péché." Bhagavad Gita: Chapter 10, Verse 4 (ଦଶମ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script बुद्धिर्ज्ञानमसम्मोहः क्षमा सत्यं दमः शमः । सुखं दुःखं भवोऽभावो भयं चाभयमेव च ॥ १०.४ ॥ IAST transliteration buddhir jñānam asam mōhaḥ kṣamā satyaṃ damaḥ śamaḥ | sukhaṃ duḥkhaṃ bhavō ’bhāvō bhayaṃ cābhayam ēva ca || 10.4 || Sanskrit Verse in Odia Script ବୁଦ୍ଧିର୍ଜ୍ଞାନମସମ୍ମୋହଃ କ୍ଷମା ସତ୍ୟଂ ଦମଃ ଶମଃ | ସୁଖଂ ଦୁଃଖଂ ଭବୋଽଭାବୋ ଭୟଂ ଚାଭୟମେବ ଚ || ୪ || Sri Aurobindo's English Interpretation "Understanding, knowledge, freedom from delusion, forgiveness, truth, self-control, calmness, pleasure and pain, birth and death, fear and courage also—" Odia Translation "ବୁଦ୍ଧି (ନିର୍ଣ୍ଣୟ ଶକ୍ତି), ଜ୍ଞାନ, ଆକୁଳତାରହିତ ଅସମ୍ମୋହ, କ୍ଷମା, ସତ୍ୟ, ଇନ୍ଦ୍ରିୟ ନିଗ୍ରହ (ଦମଃ), ମନର ଶାନ୍ତି (ଶମଃ), ସୁଖ, ଦୁଃଖ, ସୃଷ୍ଟି (ଭବଃ), ପ୍ରଳୟ (ଅଭାବଃ) ଏବଂ ଭୟ ତଥା ଅଭୟ—" French Translation (Traduction en Français) "L'intelligence, la connaissance, l'absence d'égarement, la patience, la vérité, la maîtrise de soi, la tranquillité, le plaisir et la douleur, la naissance et la mort, la peur et le courage aussi —" Bhagavad Gita: Chapter 10, Verse 5 (ଦଶମ ଅଧ୍ୟାୟ, ପଞ୍ଚକ ଶ୍ଳୋକ) Devanagari script अहिंसा समता तुष्टिस्तपो दानं यशोऽयशः । भवन्ति भावा भूतानां मत्त एव पृथग्विधाः ॥ १०.५ ॥ IAST transliteration ahiṃsā samatā tuṣṭis tapō dānaṃ yaśō ’yaśaḥ | bhavanti bhāvā bhūtānāṃ matta ēva pr̥thagvidhāḥ || 10.5 || Sanskrit Verse in Odia Script ଅହିଂସା ସମତା ତୁଷ୍ଟିସ୍ତପୋ ଦାନଂ ୟଶୋଽୟଶଃ | ଭବନ୍ତି ଭାବା ଭୂତାନାଂ ମତ୍ତ ଏବ ପୃଥଗ୍ଵିଧାଃ || ୫ || Sri Aurobindo's English Interpretation "—harmlessness, equality, contentment, austerity, giving, glory and inglorious disgrace—these various states of being of creatures proceed from Me alone." Odia Translation "—ଅହିଂସା, ସମତା (ସମଭାବ), ସନ୍ତୋଷ, ତପସ୍ୟା, ଦାନ, ଯଶ ଏବଂ ଅପଯଶ; ପ୍ରାଣୀମାନଙ୍କର ଏହି ସମସ୍ତ ଭିନ୍ନ ଭିନ୍ନ ପ୍ରକାରର ଭାବ ବା ଗୁଣଗୁଡ଼ିକ କେବଳ ମୋଠାରୁ ହିଁ ଉତ୍ପନ୍ନ ହୋଇଥାଏ।" French Translation (Traduction en Français) "—l'inoffensivité, l'égalité, le contentement, l'austérité, le don, la gloire et la disgrâce — ces divers états d'être des créatures procèdent de Moi seul." Bhagavad Gita: Chapter 10, Verse 6 (ଦଶମ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा । मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥ १०.६ ॥ IAST transliteration maharṣayaḥ sapta pūrvē catvārō manavas tathā | madbhāvā mānasā jātā yēṣāṃ lōka imāḥ prajāḥ || 10.6 || Sanskrit Verse in Odia Script ମହର୍ଷୟଃ ସପ୍ତ ପୂର୍ବେ ଚତ୍ଵାରୋ ମନବସ୍ତଥା | ମଦ୍ଭାବା ମାନସା ଜାତା ୟେଷାଂ ଲୋକ ଇମାଃ ପ୍ରଜାଃ || ୬ || Sri Aurobindo's English Interpretation "The seven great rishis of old, and the four Manus also, partaking of My nature, were born from My mind; from them are all these creatures in the world." Odia Translation "ପୂର୍ବକାଳର ସପ୍ତର୍ଷିଗଣ (ସପ୍ତ ମହର୍ଷୟଃ) ଏବଂ ସେହିପରି ଚାରିଜଣ ମନୁ—ଏମାନେ ସମସ୍ତେ ମୋର ସ୍ଵରୂପକୁ ଆଶ୍ରୟ କରି ମୋର ମାନସିକ ସଙ୍କଳ୍ପରୁ (ମାନସା ଜାତାଃ) ଜନ୍ମଗ୍ରହଣ କରିଛନ୍ତି, ଯେଉଁମାନଙ୍କ ଦ୍ଵାରା ଏହି ସଂସାରର ସମସ୍ତ ପ୍ରଜା ସୃଷ୍ଟି ହୋଇଛନ୍ତି।" French Translation (Traduction en Français) "Les sept grands rishis d'autrefois, et les quatre Manus aussi, participant de Ma nature, sont nés de Mon mental ; d'eux sont issues toutes ces créatures dans le monde." Bhagavad Gita: Chapter 10, Verse 7 (ଦଶମ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script एतां विभूतिं योगं च मम यो वेत्ति तत्त्वतः । सोऽविकम्पेन योगेन युज्यते नात्र संशयः ॥ १०.७ ॥ IAST transliteration ētāṃ vibhūtiṃ yōgaṃ ca mama yō vētti tattvataḥ | sō ’vikampēna yōgēna yujyatē nātra saṃśayaḥ || 10.7 || Sanskrit Verse in Odia Script ଏତାଂ ବିଭୂତିଂ ୟୋଗଂ ଚ ମମ ୟୋ ବେତ୍ତି ତତ୍ତ୍ଵତଃ | ସୋଽବିକମ୍ପେନ ୟୋଗେନ ୟୁଜ୍ୟତେ นାତ୍ର ସଂଶୟଃ || ୭ || Sri Aurobindo's English Interpretation "He who knows in its true principles this My pervading power (vibhuti) and My Yoga, becomes integrated in an unswerving Yoga; there is no doubt about this." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ମୋର ଏହି ପ୍ରକୃତ ଐଶ୍ଵର୍ୟ ବିସ୍ତାରକୁ (বিଭୂତିମ୍) ଏବଂ ମୋର ଯୋଗ ଶକ୍ତିକୁ ଯଥାର୍ଥ ତତ୍ତ୍ଵର ସହିତ ଜାଣିପାରେ, ସେ ସମ୍ପୂର୍ଣ୍ଣ ଅବିଚଳିତ ନିଶ୍ଚଳ ଯୋଗ (ଅବିକମ୍ପେନ ଯୋଗେନ) ପ୍ରାପ୍ତ ହୁଏ; ଏଥିରେ କୌଣସି ସନ୍ଦେହ ନାହିଁ।" French Translation (Traduction en Français) "Contemple Mon divin pouvoir de Yoga ! Celui qui connaît en ses vrais principes Ma puissance universelle (vibhuti) et Mon Yoga, devient intégré dans un Yoga inébranlable ; il n'y a aucun doute à ce sujet." Bhagavad Gita: Chapter 10, Verse 8 (ଦଶମ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script अहं सर्वस्य प्रभवो मत्तः सर्वं प्रवर्तते । इति मत्वा भजन्ते मां बुधा भावसमन्विते ॥ १०.८ ॥ IAST transliteration ahaṃ sarvasya prabhavō mattaḥ sarvaṃ pravartatē | iti matvā bhajantē māṃ budhā bhāvasamanvitāḥ || 10.8 || Sanskrit Verse in Odia Script ଅହଂ ସର୍ବସ୍ୟ ପ୍ରଭବୋ ମତ୍ତଃ ସର୍ବଂ ପ୍ରବର୍ତତେ | ଇତି ମତ୍ଵା ଭଜନ୍ତେ ମାଂ ବୁଧା ଭାବସମନ୍ଵିତାଃ || ୮ || Sri Aurobindo's English Interpretation "I am the origin of all, from Me everything proceeds; thinking thus, the wise worship Me, filled with deep spiritual emotion (bhava)." Odia Translation "ମୁଁ ହିଁ ସମଗ୍ର ସୃଷ୍ଟିର ଆଦି କାରଣ, ମୋଠାରୁ ହିଁ ସବୁ କିଛି ପରିଚାଳିତ ହେଉଛି I ଏହା ହୃଦୟଙ୍ଗମ କରି ଜ୍ଞାନୀ ବିବେକୀମାନେ ଅତ୍ୟନ୍ତ ଭକ୍ତି ଓ ଶ୍ରଦ୍ଧା ଭାବରେ ସମନ୍ଵିତ (ଭାବସମନ୍ଵିତାଃ) ହୋଇ କେବଳ ମୋରି ଆରାଧନା କରନ୍ତି।" French Translation (Traduction en Français) "Je suis l'origine de tout, de Moi tout procède ; pensant ainsi, les sages M'adorent, remplis d'une profonde émotion spirituelle (bhava)." Bhagavad Gita: Chapter 10, Verse 9 (ଦଶମ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् । कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥ १०.९ ॥ IAST transliteration maccittā madgataprāṇā bōdhayantaḥ parasparam | kathayantaś ca māṃ nityaṃ tuṣyanti ca ramanti ca || 10.9 || Sanskrit Verse in Odia Script ମଚ୍ଚିତ୍ତା ମଦ୍ଗତପ୍ରାଣା ବୋଧୟନ୍ତଃ ପରସ୍ପרମ୍ | କଥୟନ୍ତଶ୍ଚ ମାଂ ନିତ୍ୟଂ ତୁଷ୍ୟନ୍ତି ଚ ରମନ୍ତି ଚ || ୯ || Sri Aurobindo's English Interpretation "With their minds fixed on Me, their life-forces absorbed in Me, illuminating one another, and always speaking of Me, they are satisfied and they rejoice." Odia Translation "ମୋଠାରେ ନିଜର ମନକୁ ନିୟୋଜିତ କରି, ମୋଠାରେ ନିଜର ପ୍ରାଣ ସମର୍ପଣ କରି, ପରସ୍ପରକୁ ମୋର ମହିମା ବୁଝାଇ ଏବଂ ନିରନ୍ତର ମୋର ଦિବ୍ୟ କଥାମାନ ଆଲୋଚନା କରି, ସେମାନେ ପରମ ସନ୍ତୋଷ ଲାଭ କରନ୍ତି ଏବଂ ମୋଠାରେ ହିଁ ସଦା ରମଣ କରନ୍ତି।" French Translation (Traduction en Français) "L'esprit fixé sur Moi, leur force vitale absorbée en Moi, s'éclairant les uns les autres, et parlant toujours de Moi, ils sont satisfaits et ils se réjouissent." Bhagavad Gita: Chapter 10, Verse 10 (ଦଶମ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥ १०.१० ॥ IAST transliteration tēṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam | dadāmi buddhiyōgaṃ taṃ yēna mām upayānti tē || 10.10 || Sanskrit Verse in Odia Script ତେଷାଂ ସତତୟୁକ୍ତାନାଂ ଭଜତାଂ ପ୍ରୀତିପୂର୍ବକମ୍ | ଦଦାମି ବୁଦ୍ଧିୟୋଗଂ ତଂ ୟେନ ମାମୁପୟାନ୍ତି ତେ || ୧୦ || Sri Aurobindo's English Interpretation "To them who are constantly integrated and worship Me with love, I give that Yoga of the understanding (buddhi-yoga) by which they arrive unto Me." Odia Translation "ସେହି ସଦା ଭଗବଦ୍-ଭାବରେ ଯୁକ୍ତ (ସତତଯୁକ୍ତାନାମ୍) ଏବଂ ପ୍ରେମପୂର୍ବକ ମୋର ଆରାଧନା କରୁଥିବା ଭକ୍ତମାନଙ୍କୁ ମୁଁ ସେହି ସମତ୍ଵ ବୁଦ୍ଧିଯୋଗ (ବୁଦ୍ଧିଯୋଗମ୍) ପ୍ରଦାନ କରେ, ଯାହା ଦ୍ଵାରା ସେମାନେ ଅତି ସହଜରେ ଆସି ମୋତେ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "À ceux qui sont crayons intégrés et M'adorent avec amour, Je donne ce Yoga de l'intelligence (buddhi-yoga) par lequel ils parviennent jusqu'à Moi." Bhagavad Gita: Chapter 10, Verse 11 (ଦଶମ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script तेषामेवानुकम्पार्थमहमज्ञानजं तमः । नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ॥ १०.११ ॥ IAST transliteration tēṣām ēvānukampārtham aham ajñānajaṃ tamaḥ | nāśayāmy ātmabhāvasthō jñānadīpēna bhāsvatā || 10.11 || Sanskrit Verse in Odia Script ତେଷାମେବାନୁକମ୍ପାର୍ଥମହମଜ୍ଞାନଜଂ ତମଃ | ନାଶୟାମ୍ୟାତ୍ମଭାବସ୍ଥୋ ଜ୍ଞାନଦୀପେନ ଭାସ୍ଵତା || ୧୧ || Sri Aurobindo's English Interpretation "Out of pure compassion for them, I yoked to their self-existence destroy the darkness born of ignorance by the luminous lamp of Knowledge." Odia Translation "ସେହି ଭକ୍ତମାନଙ୍କ ପ୍ରତି ଅନୁଗ୍ରହ ବା କରୁଣା ପ୍ରଦର୍ଶନ କରିବା ପାଇଁ, ମୁଁ ସେମାନଙ୍କ ଅନ୍ତଃକରଣରେ ବିରାଜମାନ ହୋଇ, ଅଜ୍ଞାନଜନିତ ଅନ୍ଧକାରକୁ (ତମଃ) ଜ୍ଞାନରୂପକ ପ୍ରଜ୍ଵଳିତ ପ୍ରଦୀପ ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବିନଷ୍ଟ କରିଦିଏ।" French Translation (Traduction en Français) "Par pure compassion pour eux, Moi, établi dans leur être même, Je détruis les ténèbres nées de l'ignorance par la lampe lumineuse de la Connaissance." Bhagavad Gita: Chapter 10, Verse 12 (ଦଶମ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — परं ब्रह्म परं धाम पवित्रं परमं भवान् । पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १०.१२ ॥ IAST transliteration arjuna uvāca — paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān | puruṣaṃ śāśvataṃ divyam ādidēvam ajaṃ vibhum || 10.12 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ପରଂ ବ୍ରହ୍ମ ପରଂ ଧାମ ପବିତ୍ରମ ପରମଂ ଭବାନ୍ | ପୁରୁଷଂ ଶାଶ୍ଵତଂ ଦିବ୍ୟମାଦିଦେବମଜଂ ବିଭୁମ୍ || ୧୨ || Sri Aurobindo's English Interpretation "Arjuna said: Thou art the Supreme Brahman, the Supreme Abode, the Supreme Purifier; the eternal, divine Purusha, the primal God, the unborn, the all-pervading Lord." Odia Translation ଅର୍ଜୁନ କହିଲେ: "ଆପଣ ହିଁ ପରମ ବ୍ରହ୍ମ, ପରମ ଧାମ (ଆଶ୍ରୟ ସ୍ଥଳ) ଏବଂ ପରମ ପବିତ୍ର ଅଟନ୍ତି I ସମସ୍ତ ମହର୍ଷି ଆପଣଙ୍କୁ ସନାତନ, ଦିବ୍ୟ ପୁରୁଷ, ଆଦିଦେବ, ଅଜନ୍ମା ଏବଂ ସର୍ବବ୍ୟାପୀ (ବିଭୁମ୍) ବୋଲି କହନ୍ତି।" French Translation (Traduction en Français) "Arjuna dit: Tu es le Brahman Suprême, la Demeure Suprême, le suprême Purificateur ; l'éternel et divin Purusha, le Dieu premier, le non-né, le Seigneur universel." Bhagavad Gita: Chapter 10, Verse 13 (ଦଶମ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script आहुस्त्वामृषयः सर्वे देवर्षिर्नारदस्तथा । असितो देवलो व्यासः स्वयं चैव ब्रवीषि मे ॥ १०.१३ ॥ IAST transliteration āhus tvām r̥ṣayaḥ sarvē dēvarṣir nāradas tathā | asitō dēvalō vyāsaḥ svayaṃ caiva bravīṣi mē || 10.13 || Sanskrit Verse in Odia Script ଆହୁସ୍ତ୍ଵାମୃଷୟଃ ସର୍ବେ ଦେବର୍ଷିର୍ନାରଦସ୍ତଥା | ଅସିତୋ ଦେବଲୋ ବ୍ୟାସଃ ସ୍ଵୟଂ ଚୈବ ବ୍ରବୀଷି ମେ || ୧୩ || Sri Aurobindo's English Interpretation "All the rishis declare Thee thus, and the divine seer Narada, Asita, Devala and Vyasa; and Thou Thyself declarest it to me." Odia Translation "ସମସ୍ତ ଋଷିଗଣ, ଦେବର୍ଷି ନାରଦ, ଅସିତ, ଦେବଳ ଏବଂ ମହର୍ଷି ବ୍ୟାସ ମଧ୍ୟ ଆପଣଙ୍କୁ ସେହିପରି ବର୍ଣ୍ଣନା କରନ୍ତି; ଏବଂ ଏବେ ଆପଣ ସ୍ଵୟଂ ମଧ୍ୟ ମୋ ସମ୍ମୁଖରେ ତାହା ହିଁ ପ୍ରକାଶ କରୁଛନ୍ତି।" French Translation (Traduction en Français) "Tous les rishis Te proclament ainsi, tout comme le divin voyant Narada, Asita, Devala et Vyasa ; et Toi-même Tu me le déclares." Bhagavad Gita: Chapter 10, Verse 14 (ଦଶମ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script सर्वमेतदृतं मन्ये यन्मां वदसि केशव । न ही ते भगवन्व्यक्तिं विदुर्देवा न दानवाः ॥ १०.१४ ॥ IAST transliteration sarvam ētad r̥taṃ manyē yan māṃ vadasi kēśava | na hi tē bhagavan vyaktiṃ vidur dēvā na dānavāḥ || 10.14 || Sanskrit Verse in Odia Script ସର୍ବମେତଦୃତଂ ମନ୍ୟେ ୟନ୍ମାଂ ବଦସି କେଶବ | ନ ହି ତେ ଭଗବନ୍ଵ୍ୟକ୍ତିଂ ବିଦୁର୍ଦେବା ନ ଦାନବାଃ || ୧୪ || Sri Aurobindo's English Interpretation "All this that Thou sayest to me I hold for the truth, O Keshava! Verily, O Blessed Lord, neither the gods nor the demons know Thy manifestation." Odia Translation "ହେ କେଶବ! ଆପଣ ମୋତେ ଯାହା ସବୁ କହୁଛନ୍ତି, ସେହି ସମସ୍ତ ବିଷୟକୁ ମୁଁ ସମ୍ପୂର୍ଣ୍ଣ ସତ୍ୟ (ଋତମ୍) ବୋଲି ମନେକਰੇ I ହେ ଭଗବନ୍! ଆପଣଙ୍କର ପ୍ରକଟ ହେବାର ରହସ୍ୟକୁ (ବ୍ୟକ୍ତିମ୍) ନା ଦେବତାମାନେ ଜାଣନ୍ତି, ନା ଦାନବମାନେ ଜାଣନ୍ତି।" French Translation (Traduction en Français) "Tout ce que Tu me dis, Je le tiens pour la vérité, ô Keshava ! En vérité, ô Béni Seigneur, ni les dieux ni les démons ne connaissent Ta manifestation." Bhagavad Gita: Chapter 10, Verse 15 (ଦଶମ ଅଧ୍ୟαୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम । भूतभावन भूतेश देवदेव जगत्पते ॥ १०.१५ ॥ IAST transliteration svayam ēvātmanātmānaṃ vēttha tvaṃ puruṣōttama | bhūtabhāvana bhūtēśa dēvadēva jagatpatē || 10.15 || Sanskrit Verse in Odia Script ସ୍ଵୟମେବାତ୍ମନାତ୍ମାନଂ ବେତ୍ତ ତ୍ଵଂ ପୁରୁଷୋତ୍ତମ | ଭୂତଭାବନ bhūତେଶ ଦେବଦେବ ଜଗତ୍ପତେ || ୧୫ || Sri Aurobindo's English Interpretation "Thou Thyself knowest Thyself by the Self, O Purushottama (Supreme Soul), O Creator of creatures, O Lord of existences, O God of gods, O Ruler of the universe!" Odia Translation "ହେ ପୁରୁଷୋତ୍ତମ! ହେ ପ୍ରାଣୀମାନଙ୍କୁ ସୃଷ୍ଟି କରୁଥିବା ପ୍ରଭୁ (ଭୂତଭାବନ)! ହେ ଭୂତେଶ! ହେ ଦେବଦେବ! ହେ ଜଗତପତେ! କେବଳ ଆପଣ ନିଜେ ହିଁ ନିଜ ସ୍ଵରୂପକୁ ନିଜ ଚେତନା ଦ୍ଵାରା ପ୍ରକୃତରେ ଜାଣିବାକୁ ସମର୍ଥ।" French Translation (Traduction en Français) "Toi-même Tu Te connais par le Soi, ô Purushottama, ô Créateur des créatures, ô Seigneur des existences, ô Dieu des dieux, ô Souverain de l'univers !" Bhagavad Gita: Chapter 10, Verse 16 (ଦଶମ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script वक्तुमर्हस्यशेषेण दिव्या ह्यात्मविभूतयः । याभिर्विभूतिभिर्लोकानिमांस्त्वं व्याप्य तिष्ठसि ॥ १०.१६ ॥ IAST transliteration vaktum arhasyaśēṣēṇa divyā hy ātmavibhūtayaḥ | yābhir vibhūtibhir lōkān imāns tvaṃ vyāpya tiṣṭhasi || 10.16 || Sanskrit Verse in Odia Script ବକ୍ତୁମର୍ହସ୍ୟଶେଷେଣ ଦିବ୍ୟା ହ୍ୟାତ୍ମବିଭୂତୟଃ | ୟାଭିର୍ବିଭୂତିଭିର୍ଲୋକାନିମାଂସ୍ତ୍ଵଂ ବ୍ୟାପ୍ୟ ତିଷ୍ଠସି || ୧୬ || Sri Aurobindo's English Interpretation "Thou shouldst tell me without remainder of Thy divine self-manifestations (vibhuti), by which manifestations Thou abidest pervading these worlds." Odia Translation "ଆପଣଙ୍କର ଯେଉଁସବୁ ଦିବ୍ୟ ବିଭୂତି ରହିଛି, ସେଗੁଡ଼ିକ ବିଷୟରେ ମୋତେ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ (ଅଶେଷେଣ) କୁହନ୍ତୁ; ଯେଉଁ ବିଭୂତିଗୁଡ଼ିକ ଦ୍ଵାରା ଆପଣ ଏହି ସମଗ୍ର ସଂସାରକୁ ବ୍ୟାପ୍ତ କରି ସଦା ବିରାଜମାନ କରିଛନ୍ତି।" French Translation (Traduction en Français) "Tu devrais me raconter sans reste Tes divines manifestations par lesquelles Tu demeure en envahissant ces mondes." Bhagavad Gita: Chapter 10, Verse 17 (ଦଶମ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script कथं विद्यामहं योगिंस्त्वामं सदा परिचिन्तयन् । केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०.१७ ॥ IAST transliteration kathaṃ vidyām ahaṃ yōgiṃs tvāṃ sadā paricintayan | kēṣu kēṣu ca bhāvēṣu cintyō ’si bhagavan mayā || 10.17 || Sanskrit Verse in Odia Script କଥଂ ବିଦ୍ୟାମହଂ ୟୋଗିଂସ୍ତ୍ଵାମଂ ସଦା ପରିଚିନ୍ତୟନ୍ | କେଷୁ କେଷୁ ଚ ଭାବେଷୁ ଚିନ୍ତ୍ୟୋଽସି ଭଗବନ୍ମୟା || ୧୭ || Sri Aurobindo's English Interpretation "How shall I know Thee, O Yogin, by thinking on Thee continually? In what particular states of being, O Blessed Lord, art Thou to be meditated upon by me?" Odia Translation "ହେ ଯୋଗେଶ୍ଵର! ନିରନ୍ତର ଚିନ୍ତନ କରି ମୁଁ ଆପଣଙ୍କୁ କିପରି ଜାଣିପାରିବି? ଆଉ ହେ ଭଗବନ୍! କେଉଁ କେଉଁ ବିଶେଷ ଭାବ ବା ରୂପ ମଧ୍ୟରେ ମୋ ଦ୍ଵାରା ଆପଣ ଧ୍ୟାନ କରାଯିବା ଉଚिତ?" French Translation (Traduction en Français) "Comment Te connaîtrai-je, ô Yogi, en pensant à Toi continuellement ? Dans quels états d'être particuliers, ô Béni Seigneur, dois-Je méditer sur Toi ?" Bhagavad Gita: Chapter 10, Verse 18 (ଦଶମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script विस्तरेणात्मनो योगं विभूतिं च जनार्दन । भूयः कथय तृप्तिर्हि शृण्वतो नास्ति मेऽमृतम् ॥ १०.१८ ॥ IAST transliteration vistarēṇātmanō yōgaṃ vibhūtiṃ ca janārdana | bhūyaḥ kathaya tr̥ptir hi śr̥ṇvatō nāsti mē ’mr̥tam || 10.18 || Sanskrit Verse in Odia Script | ବିସ୍ତରେଣāତ୍ମନୋ ୟୋଗଂ ବିଭୂତିଂ ଚ ଜନାର୍ଦନ | ଭୂୟଃ କଥୟ ତୃପ୍ତିର୍ହି ଶୃଣ୍ଵତୋ ନାସ୍ତି ମେଽମୃତମ୍ || ୧୮ || Sri Aurobindo's English Interpretation "Tell me again in detail of Thy Yoga-power and self-manifestation, O Janardana! For I am never satiated in hearing Thy nectar-like words." Odia Translation "ହେ ଜନାର୍ଦ୍ଦନ! ଆପଣଙ୍କର ଯୋଗଶକ୍ତି ଏବଂ ବିଭୂତିର ବିସ୍ତାର ବିଷୟରେ ମୋତେ ପୁନର୍ବାର ସବିଶେଷ କୁହନ୍ତୁ I କାରଣ ଆପଣଙ୍କର ଏହି ଅମୃତମୟ ବାଣୀ ଶ୍ରବଣ କରି ମୋର କଦାପି ତୃପ୍ତି ହେଉନାହିଁ (ଆହୁରି ଶ୍ରବଣ କରିବାକୁ ଇଚ୍ଛା ହେଉଛି)।" French Translation (Traduction en Français) "Raconte-moi encore en détail Ton pouvoir de Yoga et Ta manifestation, ô Janardana ! Car Je ne me rassasie jamais d'entendre Tes paroles pareilles à un nectar." Bhagavad Gita: Chapter 10, Verse 19 (ଦଶମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — हन्त ते कथयिष्यामि दिव्या ह्यात्मविभूतयः । प्राधान्यतः कुरुश्रेष्ठ नास्त्यन्तो विस्तरस्य मे ॥ १०.१९ ॥ IAST transliteration śrībhagavānuvāca — hanta tē kathayiṣyāmi divyā hy ātmavibhūtayaḥ | prādhānyataḥ kuruśrēṣṭha nāsty antō vistarasya mē || 10.19 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ହନ୍ତ ତେ କଥୟିଷ୍ୟାମି ଦିବ୍ୟା ହ୍ୟāତ୍ମବିଭୂତୟଃ | ପ୍ରāଧାନ୍ୟତଃ କୁରୁଶ୍ରେଷ୍ଠ ନାସ୍ତ୍ୟନ୍ତୋ ବିସ୍ତରସ୍ୟ ମେ || ୧୯ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Yes, I will declare to thee My divine self-manifestations, but only in their principal aspects, O best of the Kurus; for there is no end to My expansion." Odia Translation | ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ କୁରୁଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ମୁଁ ତୁମ ସମ୍ମୁଖରେ ମୋର ପ୍ରଧାନ ପ୍ରଧାନ ଦିବ୍ୟ ବିଭୂତିଗୁଡ଼ିକ ବିଷୟରେ ବର୍ଣ୍ଣନା କରିବି; କାରଣ ମୋର ବିଭୂତିର ବିସ୍ତାରର କୌଣସି ଅନ୍ତ ନାହିଁ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Oui, Je te déclarerai Mes divines manifestations, mais seulement dans leurs aspects principaux, ô le meilleur des Kurus ; car il n'est pas de fin à Mon expansion." Bhagavad Gita: Chapter 10, Verse 20 (ଦଶମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script अहमात्मा गुडाकेश सर्वभूताशयस्थितः । अहमादिश्च मध्यं च भूतानामन्त एव च ॥ १०.२० ॥ IAST transliteration aham ātmā guḍākēśa sarvabhūtāśayasthitaḥ | aham ādiś ca madhyaṃ ca bhūtānām anta ēva ca || 10.20 || Sanskrit Verse in Odia Script ଅହମାତ୍ମା ଗୁଡାକେଶ ସର୍ବଭୂତାଶୟସ୍ଥିତଃ | ଅହମାଦିଶ୍ଚ ମଧ୍ୟଂ ଚ ଭୂତାନାମନ୍ତ ଏବ ଚ || ୨୦ || Sri Aurobindo's English Interpretation "I am the Self, O Gudakesha (master of sleep), seated in the heart of all existences; I am the beginning and the middle and the end of all beings." Odia Translation "ହେ ଗୁଡାକେଶ (ଅର୍ଜୁନ)! ମୁଁ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ଅନ୍ତଃକରଣରେ ସ୍ଵାଭାବିକ ଭାବେ ବିରାଜମାନ କରୁଥିବା ପ୍ରକୃତ 'ଆତ୍ମା' ଅଟେ I ମୁଁ ହିଁ ସମଗ୍ର ଜୀବଜଗତର ଆଦି (ଆରମ୍ଭ), ମଧ୍ୟ (ସ୍ଥିତି) ଏବଂ ଅନ୍ତ (ପ୍ରଳୟ) ଅଟେ।" French Translation (Traduction en Français) "Je suis le Soi, ô Gudakesha, assis dans le cœur de toutes les existences ; Je suis le commencement, le milieu et la fin de tous les êtres." Bhagavad Gita: Chapter 10, Verse 21 (ଦଶମ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script आदित्यानामहं विष्णुर्ज्योतिषां रविरंशुमान् । मरीचिर्मरुतामस्मि नक्षत्राणामहं शशी ॥ १०.२१ ॥ IAST transliteration ādityānām ahaṃ viṣṇur jyōtiṣāṃ ravir aṃśumān | marīcir marutām asmi nakṣatrāṇām ahaṃ śasī || 10.21 || Sanskrit Verse in Odia Script ଆଦିତ୍ୟାନାମହଂ ବିଷ୍ଣୁର୍ଜ୍ୟୋତିଷାଂ ରବିରଂଶୁମାନ୍ | ମରୀଚିର୍ମରୁତାମସ୍ମି ନକ୍ଷତ୍ରାଣାମହଂ ଶଶୀ || ୨୧ || Sri Aurobindo's English Interpretation "Among the Adityas I am Vishnu; among luminous bodies, the radiant Sun; I am Marichi among the Maruts; among the stars I am the Moon." Odia Translation "ମୁଁ ଅଦିତିଙ୍କ ଦ୍ଵାଦଶ ପୁତ୍ରଙ୍କ (ଆଦିତ୍ୟମାନଙ୍କ) ମଧ୍ୟରେ ବିଷ୍ଣୁ, ପ୍ରକାଶମାନ କ୍ଷେତ୍ରଗୁଡ଼ିକ ମଧ୍ୟରେ କିରଣଶାଳୀ ସୂର୍ଯ୍ୟ, ମରୁତ୍ଗଣଙ୍କ ମଧ୍ୟରେ ମରୀଚି ଏବଂ ନକ୍ଷତ୍ରମାନଙ୍କ ମଧ୍ୟରେ ଚନ୍ଦ୍ର (ଶଶୀ) ଅଟେ।" French Translation (Traduction en Français) "Parmi les Adityas Je suis Vishnu ; parmi les corps lumineux, le Soleil rayonnant ; Je suis Marichi parmi les Maruts ; parmi les étoiles Je suis la Lune." Bhagavad Gita: Chapter 10, Verse 22 (ଦଶମ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script वेदानां सामवेदोऽस्मि देवानामस्मि वासवः । इन्द्रियाणां मनश्चास्मि भूतानामस्मि चेतना ॥ १०.२२ ॥ IAST transliteration vēdānāṃ sāmavēdō ’smi dēvānām asmi vāsavaḥ | indriyāṇāṃ manaś cāsmi bhūtānām asmi cētanā || 10.22 || Sanskrit Verse in Odia Script ବେଦାନାଂ ସାମବେଦୋଽସ୍ମି ଦେବାନାମସ୍ମି ବାସବଃ | ଇନ୍ଦ୍ରିୟାଣାଂ ମନଶ୍ଚାସ୍ମି ଭୂତାନାମସ୍ମି ଚେତନା || ୨୨ || Sri Aurobindo's English Interpretation "Among the Vedas I am the Sama-Veda; among the gods I am Vasava (Indra); among the senses I am the mind; and in living beings I am consciousness." Odia Translation "ମୁଁ ବେଦଗୁଡ଼ିକ ମଧ୍ୟରେ ସାମବେଦ, ଦେବତାମାନଙ୍କ ମଧ୍ୟରେ ଇନ୍ଦ୍ର (ବାସବଃ), ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ମଧ୍ୟରେ ମନ ଏବଂ ପ୍ରାଣୀମାନଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ଚେତନା (ଜୀବନଶକ୍ତି) ଅଟେ।" French Translation (Traduction en Français) "Parmi les Vedas Je suis le Sama-Veda ; parmi les dieux Je suis Vasava ; parmi les sens Je suis le mental ; et dans les êtres vivants Je suis la conscience." Bhagavad Gita: Chapter 10, Verse 23 (ଦଶମ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् । वसूनां पावकश्चास्मि मेरुः शिखरिणामहम् ॥ १०.२३ ॥ IAST transliteration rudrāṇāṃ śaṅkaraś cāsmi vittēśō yakṣarakṣasām | vasūnāṃ pāvakaś cāsmi mēruḥ śikhariṇām aham || 10.23 || Sanskrit Verse in Odia Script ରୁଦ୍ରାଣାଂ ଶଙ୍କରଶ୍ଚାସ୍ମି ବିତ୍ତେଶୋ ୟକ୍ଷରକ୍ଷସାମ୍ | ବସୂନାଂ ପାବକଶ୍ଚାସ୍ମି ମେରୁଃ ଶିଖରିଣାମହମ୍ || ୨୩ || Sri Aurobindo's English Interpretation "Among the Rudras I am Shankara; among the Yakshas and Rakshasas, Vittesha (Kubera); among the Vasus I am Pavaka (Fire); and among mountain peaks I am Meru." Odia Translation "ମୁଁ ଏକାଦଶ ରୁଦ୍ରଙ୍କ ମଧ୍ୟରେ ଶଙ୍କର, ୟକ୍ଷ ଓ ରାକ୍ଷସମାନଙ୍କ ମଧ୍ୟରେ ଧନର ଦେବତା କୁବେର (ବିତ୍ତେଶଃ), ଅଷ୍ଟବସୁଙ୍କ ମଧ୍ୟରେ ଅଗ୍ନି (ପାବକଃ) ଏବଂ ସମଗ୍ର ପର୍ବତ ଶୃଙ୍ଖଳା ମଧ୍ୟରେ ମେରୁ ପର୍ବତ ଅଟେ।" French Translation (Traduction en Français) "Parmi les Rudras Je suis Shankara ; parmi les Yakshas et les Rakshasas, Vittesha ; parmi les Vasus Je suis Pavaka ; et parmi les sommets montagneux Je suis Meru." Bhagavad Gita: Chapter 10, Verse 24 (ଦଶମ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् । सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥ १०.२४ ॥ IAST transliteration purōdhasāṃ ca mukhyaṃ māṃ viddhi pārtha br̥haspatim | sēnānīnām ahaṃ skandaḥ sarasām asmi sāgaraḥ || 10.24 || Sanskrit Verse in Odia Script ପୁରୋଧସାଂ ଚ ମୁଖ୍ୟଂ ମାଂ ବିଦ୍ଧି ପାର୍ଥ ବୃହସ୍ପତିମ୍ | ସେନାନୀନାମହଂ ସ୍କନ୍ଦଃ ସରସାମସ୍ମି ସାଗରଃ || ୨୪ || Sri Aurobindo's English Interpretation "And among the priests, O Partha, know Me to be the chief, Brihaspati; among army generals I am Skanda (Kartikeya); among reservoirs of water I am the Ocean." Odia Translation "ହେ ପାର୍ଥ! ରାଜପୁରୋହିତମାନଙ୍କ ମଧ୍ୟରେ ପ୍ରଧାନ ପୁରୋହିତ ବୃହସ୍ପତି ବୋଲି ମୋତେ ଜାଣ; ସେନାପତିମାନଙ୍କ ମଧ୍ୟରେ ମୁଁ କାର୍ତ୍ତିକେୟ (ସ୍କନ୍ଦଃ) ଏବଂ ଜଳାଶୟଗୁଡ଼ିକ ମଧ୍ୟରେ ମୁଁ ବିଶାଳ ସମୁଦ୍ର (ସାଗରଃ) ଅଟେ।" French Translation (Traduction en Français) "Et parmi les prêtres, ô Partha, sache que Je suis le chef, Brihaspati ; parmi les généraux d'armée Je suis Skanda ; parmi les étendues d'eau Je suis l'Océan." Bhagavad Gita: Chapter 10, Verse 25 (ଦଶମ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script महर्षीणां भृगुरहं गिरामस्म्येकमक्षरम् । यज्ञानां जपयज्ञोऽस्मि स्थावराणां हिमालयः ॥ १०.२५ ॥ IAST transliteration maharṣīṇāṃ bhr̥gur ahaṃ girām asmy ēkam akṣaram | yajñānāṃ japayajñō ’smi sthāvarāṇāṃ himālayaḥ || 10.25 || Sanskrit Verse in Odia Script ମହର୍ଷୀଣାଂ ଭୃଗୁରହଂ ଗିରାମସ୍ମ୍ୟେକମକ୍ଷରମ୍ | ୟଜ୍ଞାନାଂ ଜପୟଜ୍ଞୋଽସ୍ମି ସ୍ଥାବରାଣାଂ ହିମାଲୟଃ || ୨୫ || Sri Aurobindo's English Interpretation "Among the great rishis I am Bhrigu; among words I am the one syllable OM; among sacrifices I am the Japa-yajna (silent repetition); among immovable things, the Himalaya." Odia Translation "ମୁଁ ମହର୍ଷିମାନଙ୍କ ମଧ୍ୟରେ ମହର୍ଷି ଭୃଗୁ, ବାଣୀ ବା ଶବ୍ଦଗୁଡ଼ିକ ମଧ୍ୟରେ ଏକମାତ୍ର ଅକ୍ଷର ଓଁକାର, ସମସ୍ତ ଯଜ୍ଞ ମଧ୍ୟରେ ଜପଯଜ୍ଞ ଏବଂ ସ୍ଥାବର (ଅଚଳ ସତ୍ତା) ମାନଙ୍କ ମଧ୍ୟରେ ପବିତ୍ର ହିମାଳୟ ପର୍ବତ ଅଟେ।" French Translation (Traduction en Français) "Parmi les grands rishis Je suis Bhrigu ; parmi les mots Je suis l'unique syllabe OM ; parmi les sacrifices Je suis le Japa-yajna ; parmi les choses immobiles, l'Himalaya." Bhagavad Gita: Chapter 10, Verse 26 (ଦଶମ ଅଧ୍ୟାୟ, ଷଡ଼ବିଂଶ ଶ୍ଳୋକ) Devanagari script अश्वत्थः सर्ववृक्षाणां देवर्षीणां च नारदः । गन्धर्वाणां चित्ररथः सिद्धानां कपिलो मुनिः ॥ १०.२६ ॥ IAST transliteration aśvatthaḥ sarvavr̥kṣāṇāṃ dēvarṣīṇāṃ ca nāradaḥ | gandharvāṇāṃ citrarathaḥ siddhānāṃ kapilō muniḥ || 10.26 || Sanskrit Verse in Odia Script ଅଶ୍ଵତ୍ଥଃ ସର୍ବବୃକ୍ଷାଣାଂ ଦେବର୍ଷୀଣାଂ ଚ ନାରଦଃ | ଗନ୍ଧର୍ଵାଣାଂ ଚିତ୍ରରଥଃ ସିଦ୍ଧାନାଂ କପିଲୋ ମୁନିଃ || ୨୬ || Sri Aurobindo's English Interpretation "Among all trees I am the Ashvattha (Holy Fig tree); among divine rishis, Narada; among Gandharvas, Chitraratha; and among the perfected, the sage Kapila." Odia Translation "ମୁଁ ସମସ୍ତ ବୃକ୍ଷମାନଙ୍କ ମଧ୍ୟରେ ଓସ୍ତ ବୃକ୍ଷ (ଅଶ୍ଵତ୍ଥଃ), ଦେବର୍ଷିମାନଙ୍କ ମଧ୍ୟରେ ନାରଦ, ଗନ୍ଧର୍ବମାନଙ୍କ ମଧ୍ୟରେ ଚିତ୍ରରଥ ଏବଂ ସିଦ୍ଧ ପୁରୁଷମାନଙ୍କ ମଧ୍ୟରେ କପିଳ ମୁନି ଅଟେ।" French Translation (Traduction en Français) "Parmi tous les arbres Je suis l'Ashvattha ; parmi les divins rishis, Narada ; parmi les Gandharvas, Chitraratha ; et parmi les êtres parfaits, le sage Kapila." Bhagavad Gita: Chapter 10, Verse 27 (ଦଶମ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script उच्चैःश्रवसमश्वानां विद्धि माममृतोद्भवम् । ऐरावतं गजेन्द्राणां नराणां च नराधिपम् ॥ १०.२७ ॥ IAST transliteration uccaiḥśravasam aśvānāṃ viddhi mām amṛtōdbhavam | airāvataṃ gajēndrāṇāṃ narāṇāṃ ca narādhipam || 10.27 || Sanskrit Verse in Odia Script ଉଚ୍ଚୈଃଶ୍ରବସମଶ୍ଵାନାଂ ବିଦ୍ଧି ମାମମୃତୋଦ୍ଭବମ୍ | ଐରାବତଂ ଗଜେନ୍ଦ୍ରାଣାଂ ନରାଣାଂ ଚ ନରାଧିପମ୍ || ୨୭ || Sri Aurobindo's English Interpretation "Among horses, know Me to be Uchchaihshravas, born of the nectar; among lordly elephants, Airavata; and among men, the King (Naradhipa)." Odia Translation "ଅଶ୍ଵମାନଙ୍କ ମଧ୍ୟରେ ସମୁଦ୍ର ମନ୍ଥନରୂପକ ଅମୃତରୁ ଜାତ ଉଚ୍ଚୈଃଶ୍ରବସ ନାମକ ଅଶ୍ଵ ବୋଲି ମୋତେ ଜାଣ; ଶ୍ରେଷ୍ଠ ହସ୍ତୀମାନଙ୍କ ମଧ୍ୟରେ ଐରାବତ ହାତୀ ଏବଂ ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ମୁଁ ରାଜା (ନରାଧିପମ୍) ଅଟେ।" French Translation (Traduction en Français) "Parmi les chevaux, sache que Je suis Uchchaihshravas, né du nectar ; parmi les éléphants seigneurs, Airavata ; et parmi les hommes, le Roi." Bhagavad Gita: Chapter 10, Verse 28 (ଦଶମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script आयुधानामहं वज्रं धेनूनामस्मि कामधुक् । प्रजनश्चास्मि कन्दर्पः सर्पाणामस्मि वासुकिः ॥ १०.२८ ॥ IAST transliteration āyudhānām ahaṃ vajraṃ dhēnūnām asmi kāmadhuk | prajanaś cāsmi kandarpaḥ sarpāṇām asmi vāsukiḥ || 10.28 || Sanskrit Verse in Odia Script ଆୟୁଧାନାମହଂ ବଜ୍ରଂ ଧେନୂନାମସ୍ମି କାମଧୁକ୍ | ପ୍ରଜନଶ୍ଚାସ୍ମି କନ୍ଦର୍ପଃ ସର୍ପାଣାମସ୍ମି ବାସୁକିଃ || ୨୮ || Sri Aurobindo's English Interpretation "Among weapons I am the Thunderbolt (Vajra); among cows I am Kamadhuk (the cow of desires); I am Kandarpa (Kamadeva), the creative cause of procreation; among serpants I am Vasuki." Odia Translation "ମୁଁ ଅସ୍ତ୍ରଶସ୍ତ୍ରଗୁଡ଼ିକ ମଧ୍ୟରେ ବଜ୍ର, ଗୋରୁମାନଙ୍କ ମଧ୍ୟରେ ସମସ୍ତ କାମନା ପୂରଣ କରୁଥିବା କାମଧେନୁ (କାମଧୁକ୍), ସନ୍ତାନ ଉତ୍ପତ୍ତିର କାରଣ ସ୍ଵରୂପ କନ୍ଦର୍ପ (କାମଦେବ) ଏବଂ ସର୍ପମାନଙ୍କ ମଧ୍ୟରେ ବାସୁକି ଅଟେ।" French Translation (Traduction en Français) "Parmi les armes Je suis le Foudre ; parmi les vaches Je suis Kamadhuk ; Je suis Kandarpa, la cause de la procréation ; parmi les serpents Je suis Vasuki." Bhagavad Gita: Chapter 10, Verse 29 (ଦଶମ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script अनन्तश्चास्मि नागानां वरुणो यादसामहम् । पितॄणामर्यमा चास्मि यमः संयमतामहम् ॥ १०.२९ ॥ IAST transliteration anantaś cāsmi nāgānāṃ varuṇō yādasām aham | pitr̥̄ṇām aryamā cāsmi yamaḥ saṃyamatām aham || 10.29 || Sanskrit Verse in Odia Script ଅନନ୍ତଶ୍ଚାସ୍ମି ନାଗାନାଂ ବରୁଣୋ ୟାଦସାମହମ୍ | ପିତୄଣାମର୍ୟମା ଚାସ୍ମି ୟମଃ ସଂୟମତାମହମ୍ || ୨୯ || Sri Aurobindo's English Interpretation "Among the Nagas I am Ananta; among aquatic creatures, Varuna; among the ancestors I am Aryaman; and among regulators, I am Yama." Odia Translation "ମୁଁ ନାଗମାନଙ୍କ ମଧ୍ୟରେ ଅନନ୍ତ ସର୍ପ, ଜଳଚର ଜୀବମାନଙ୍କ ମଧ୍ୟରେ ଜଳର ଦେବତା ବରୁଣ, ପିତୃପୁରୁଷମାନଙ୍କ ମଧ୍ୟରେ ଅର୍ୟମା ଏବଂ ଶାସନ ବା ନିୟନ୍ତ୍ରଣ କରୁଥିବା ଶାସକମାନଙ୍କ ମଧ୍ୟରେ ସାକ୍ଷାତ୍ ଯମରାଜ ଅଟେ।" French Translation (Traduction en Français) "Parmi les Nagas Je suis Ananta ; parmi les créatures aquatiques, Varuna ; parmi les ancêtres Je suis Aryaman ; et parmi les régulateurs, Je suis Yama." Bhagavad Gita: Chapter 10, Verse 30 (ଦଶମ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् । मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥ १०.३୦ ॥ IAST transliteration prahlādaś cāsmi daityānāṃ kālaḥ kalayatām aham | mr̥gāṇāṃ ca mr̥gēndrō ’haṃ vainatēyaś ca pakṣiṇām || 10.30 || Sanskrit Verse in Odia Script ପ୍ରହ୍ଲାଦଶ୍ଚାସ୍ମି ଦୈତ୍ୟାନାଂ କାଲଃ କଲୟତାମହମ୍ | ମୃଗାଣାଂ ଚ ମୃଗେନ୍ଦ୍ରୋଽହଂ ବୈନତେୟଶ୍ଚ ପକ୍ଷିଣାମ୍ || ୩୦ || Sri Aurobindo's English Interpretation "Among the Daityas (demons) I am Prahlada; among measures of reckoning, I am Time (Kala); among beasts I am the King of beasts (the Lion); among birds, Vainateya (Garuda, son of Vinata)." Odia Translation "ମୁଁ ଦୈତ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ପରମ ପ୍ରେମୀ ଭକ୍ତ ପ୍ରହ୍ଲାଦ, ଗଣନା ବା ନିୟନ୍ତ୍ରଣକାରୀ ଶକ୍ତି ମଧ୍ୟରେ ମହାକାଳ (ସମୟ), ପଶୁମାନଙ୍କ ମଧ୍ୟରେ ସିଂହ (ମୃଗେନ୍ଦ୍ରଃ) ଏବଂ ପକ୍ଷୀମାନଙ୍କ ମଧ୍ୟରେ ଗରୁଡ଼ (ବୈନତେୟଃ) ଅଟେ।" French Translation (Traduction en Français) "Parmi les Daityas Je suis Prahlada ; parmi les mesures de calcul, Je suis le Temps ; parmi les bêtes Je suis le Roi des bêtes ; parmi les oiseaux, Vainateya." Bhagavad Gita: Chapter 10, Verse 31 (ଦଶମ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script पवनः पवतामस्मि रामः शस्त्रभृतामहम् । झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी ॥ १०.३१ ॥ IAST transliteration pavanaḥ pavatām asmi rāmaḥ śastrabhṛtām aham | jhaṣāṇāṃ makaraś cāsmi srōtasām asmi jāhnavī || 10.31 || Sanskrit Verse in Odia Script ପବନଃ ପବତାମସ୍ମି ରାମଃ ଶସ୍ତ୍ରଭୃତାମହମ୍ | ଝଷାଣାଂ ମକରଶ୍ଚାସ୍ମି ସ୍ରୋତସାମସ୍ମି ଜାହ୍ନବୀ || ୩୧ || Sri Aurobindo's English Interpretation "Among purifiers I am the wind; among warriors, I am Rama; among fishes I am the alligator (makara); among rivers I am the Ganges (Jahnavi)." Odia Translation "ମୁଁ ପବିତ୍ରକାରୀ ଶକ୍ତିଗୁଡ଼ିକ ମଧ୍ୟରେ ବାୟୁ (ପବନଃ), ଶସ୍ତ୍ରଧାରୀ ବୀରମାନଙ୍କ ମଧ୍ୟରେ ଶ୍ରୀରାମ, ମତ୍ସ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ମକର ଏବଂ ନଦୀମାନଙ୍କ ମଧ୍ୟରେ ଭାଗୀରଥୀ ଗଙ୍ଗା (ଜାହ୍ନବୀ) ଅଟେ।" French Translation (Traduction en Français) "Parmi les purificateurs Je suis le vent ; parmi les guerriers, Je suis Rama ; parmi les poissons Je suis le crocodile (makara) ; parmi les fleuves Je suis le Gange (Jahnavi)." Bhagavad Gita: Chapter 10, Verse 32 (ଦଶମ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script सर्गाणामादिरन्तश्च मध्यं चैवाहमर्जुन । अध्यात्मविद्या विद्यानां वादः प्रवदतामहम् ॥ १०.३२ ॥ IAST transliteration sargāṇām ādir antaś ca madhyaṃ caivāham arjuna | adhyātmavidyā vidyānāṃ vādaḥ pravadatām aham || 10.32 || Sanskrit Verse in Odia Script ସର୍ଗାଣାମାଦିରନ୍ତଶ୍ଚ ମଧ୍ୟଂ ଚୈବାହମର୍ଜୁନ | ଅଧ୍ୟାତ୍ମବିଦ୍ୟା ବିଦ୍ୟାନାଂ ବାଦଃ ପ୍ରବଦତାମହମ୍ || ୩୨ || Sri Aurobindo's English Interpretation "Of creations I am the beginning and the end and also the middle, O Arjuna; among sciences, the science of the Self (Adhyatma-vidya); among disputants, I am the logical debate." Odia Translation "ହେ ଅର୍ଜୁନ! ସମସ୍ତ ସୃଷ୍ଟିର ଆଦି, ଅନ୍ତ ଏବଂ ମଧ୍ୟଭାଗ ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ I ସମସ୍ତ ବିଦ୍ୟା ବା ଜ୍ଞାନ ଶାଖାଗୁଡ଼ିକ ମଧ୍ୟରେ ମୁଁ ଆତ୍ମଜ୍ଞାନ (ଅଧ୍ୟାତ୍ମବିଦ୍ୟା) ଏବଂ ପରସ୍ପର ଚର୍ଚ୍ଚା କରୁଥିବା ଶାସ୍ତ୍ରଜ୍ଞମାନଙ୍କ ମଧ୍ୟରେ ଯଥାର୍ଥ ତତ୍ତ୍ଵ-ନିରୂପଣକାରୀ ବାଦ (ବାଦଃ) ଅଟେ।" French Translation (Traduction en Français) "Des créations Je suis le commencement et la fin et aussi le milieu, ô Arjuna ; parmi les sciences, la science du Soi (Adhyatma-vidya) ; parmi les disputeurs, Je suis le débat logique." Bhagavad Gita: Chapter 10, Verse 33 (ଦଶମ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अक्षराणामकारोऽस्मि द्वन्द्वः सामासिकस्य च । अहमेवाक्षयः कालो धाताहं विश्वतोमुखः ॥ १०.३३ ॥ IAST transliteration akṣarāṇām akārō ’smi dvandvaḥ sāmāsikasya ca | aham ēvākṣayaḥ kālō dhātāhaṃ viśvatōmukhaḥ || 10.33 || Sanskrit Verse in Odia Script ଅକ୍ଷରାଣାମକାରୋଽସ୍ମି ଦ୍ଵନ୍ଦ୍ଵଃ ସାମାସିକସ୍ୟ ଚ | ଅହମେବାକ୍ଷୟଃ କାଲୋ ଧାତାହଂ ବିଶ୍ଵତୋମୁଖଃ || ୩୩ || Sri Aurobindo's English Interpretation "Among letters I am the letter A; and of compounds, the dual (Dvandva); I Myself am the imperishable Time; I am the Sustainer everywhere, whose face is turned to all sides." Odia Translation "ମୁଁ ସମସ୍ତ ବର୍ଣ୍ଣ କିମ୍ବା ଅକ୍ଷରମାନଙ୍କ ମଧ୍ୟରେ ପ୍ରଥମ ବର୍ଣ୍ଣ 'ଅ' (ଅକାରଃ), ସମାସଗୁଡ଼ିକ ମଧ୍ୟରେ ଦ୍ଵନ୍ଦ୍ଵ ସମାସ, କେବେ ନଷ୍ଟ ନ ହେଉଥିବା ଅକ୍ଷୟ ମହାକାଳ ଏବଂ ସବୁ ଦିଗରେ ମୁଖ ଥିବା ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡର ପୋଷଣକର୍ତ୍ତା (ଧାତା) ଅଟେ।" French Translation (Traduction en Français) "Parmi les lettres Je suis la lettre A ; et parmi les mots composés, le duel (Dvandva) ; Je suis Moi-même le Temps impérissable ; Je suis le Soutien universel, dont le visage est tourné de tous côtés." Bhagavad Gita: Chapter 10, Verse 34 (ଦଶମ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script मृत्युः सर्वहरश्चाहमुद्भवश्च भविष्यताम् । कीर्तिः श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृतिः क्षमा ॥ १०.३४ ॥ IAST transliteration mṛtyuḥ sarvaharaś cāham udbhavaś ca bhaviṣyatām | kīrtiṣ śrīr vāk ca nārīṇāṃ smṛtir mēdhā dhṛtiṣ kṣamā || 10.34 || Sanskrit Verse in Odia Script ମୃତ୍ୟୁଃ ସର୍ବହରଶ୍ଚାହମୁଦ୍ଭବଶ୍ଚ ଭବିଷ୍ୟତାମ୍ | କୀର୍ତିଃ ଶ୍ରୀର୍ଵାକ୍ଚ ନାରୀଣାଂ ସ୍ମୃତିର୍ମେଧା ଧୃତିଃ କ୍ଷମା || ୩୪ || Sri Aurobindo's English Interpretation "And I am all-snatching Death, and I am the origin of things that shall be. Among feminine qualities I am glory, beauty, speech, memory, intelligence, fortitude and forgiveness." Odia Translation "ମୁଁ ସବୁ କିଛି ଗ୍ରାସ କରିନେଉଥିବା ସର୍ବସଂହାରକାରୀ ମୃତ୍ୟୁ ଏବଂ ଭବିଷ୍ୟତରେ ସୃଷ୍ଟି ହେବାକୁ ଥିବା ଜୀବମାନଙ୍କର ଉତ୍ପତ୍ତିର କାରଣ ଅଟେ I ନାରୀମାନଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ସପ୍ତ ଗୁଣ—କୀର୍ତ୍ତି, ଶ୍ରୀ (ସୌନ୍ଦର୍ଯ୍ୟ ଓ ସମୃଦ୍ଧି), ବାକ୍ (ମଧୁର ବାଣୀ), ସ୍ମୃତି, ମେଧା (ଧାରଣା ଶକ୍ତି), ଧୃତି (ଧୈର୍ଯ୍ୟ) ଏବଂ କ୍ଷମା ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ।" French Translation (Traduction en Français) "Et Je suis la Mort qui ravit tout, et Je suis l'origine des choses à venir. Parmi les qualités féminines Je suis la gloire, la beauté, la parole, la mémoire, l'intelligence, la constance et le pardon." Bhagavad Gita: Chapter 10, Verse 35 (ଦଶମ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script बृहत्साम तथा साम्नां गायत्री छन्दसामहम् । मासानां मार्गशीर्षोऽहमुतूनां कुसुमाकरः ॥ १०.३५ ॥ IAST transliteration bṛhatsāma tathā sāmnāṃ gāyatrī chandasām aham | māsānāṃ mārgaśīrṣō ’ham ṛtūnāṃ kusumākaraḥ || 10.35 || Sanskrit Verse in Odia Script ବୃହତ୍ସାମ ତଥା ସାମ୍ନାଂ ଗାୟତ୍ରୀ ଛନ୍ଦସାମହମ୍ | ମାସାନାଂ ମାର୍ଗଶୀର୍ଷୋଽହମୃତୂନାଂ କୁସୁମାକରଃ || ୩୫ || Sri Aurobindo's English Interpretation "Likewise among the Vedic hymns (Samas) I am the Brihat-Sama; among metres, the Gayatri; among months I am Margashirsha (November-December); among seasons, the flower-bearing Spring (Kusumakara)." Odia Translation "ଗାନ କରାଯାଉଥିବା ସାମବେଦର ଶ୍ରୁତିଗୁଡ଼ିକ ମଧ୍ୟରେ ମୁଁ ବୃହତ୍ସାମ, କାବ୍ୟ ଛନ୍ଦଗୁଡ଼ିକ ମଧ୍ୟରେ ପବିତ୍ର ଗାୟତ୍ରୀ ଛନ୍ଦ, ବାର ମାସ ମଧ୍ୟରେ ମାର୍ଗଶୀର ମାସ ଏବଂ ଛଅ ଋତୁମାନଙ୍କ ମଧ୍ୟରେ କୁସୁମାକର ବସନ୍ତ ଋତୁ ଅଟେ।" French Translation (Traduction en Français) "De même parmi les hymnes védiques (Samas) Je suis le Brihat-Sama ; parmi les mètres, la Gayatri ; parmi les mois Je suis Margashirsha ; parmi les saisons, le Printemps fleuri (Kusumakara)." Bhagavad Gita: Chapter 10, Verse 36 (ଦଶମ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script द्यूतं छलयतामस्मि तेजस्तेजस्विनामहम् । जयोऽस्मि व्यवसायोऽस्मि सत्त्वं सत्त्ववतामहम् ॥ १०.३६ ॥ IAST transliteration dyūtaṃ chalayatām asmi tējas tējasvinām aham | jayō ’smi vyavasāyō ’smi sattvaṃ sattvavatām aham || 10.36 || Sanskrit Verse in Odia Script ଦ୍ୟୂତଂ ଛଲୟତାମସ୍ମି ତେଜସ୍ତେଜସ୍ଵିନାମହମ୍ | ଜୟୋଽସ୍ମି ବ୍ୟବସାୟୋଽସ୍ମି ସତ୍ତଵଂ ସତ୍ତଵଵତାମହମ୍ || ୩୬ || Sri Aurobindo's English Interpretation "I am the gambling of the cheat, and the splendor of the splendid; I am victory, I am the resolution (of the industrious), I am the goodness of the good." Odia Translation "ମୁଁ ଛଳନା କରୁଥିବା ଧୂର୍ତ୍ତମାନଙ୍କର କୂଟପାଶ ବା ଦ୍ୟୁତ କ୍ରୀଡ଼ା (ପାଶାଖେଳ), ପ୍ରଭାବଶାଳୀ ପୁରୁଷମାନଙ୍କର ପ୍ରଭାବ ବା ତେଜ, ବୀରମାନଙ୍କର ବିଜୟ, ପ୍ରଯତ୍ନଶୀଳ ବ୍ୟକ୍ତିମାନଙ୍କର ଦୃଢ଼ ନିଶ୍ଚୟ (ବ୍ୟବସାୟଃ) ଏବଂ ସାତ୍ତ୍ଵିକ ବ୍ୟକ୍ତିମାନଙ୍କ ମଧ୍ୟରେ ଥିବା ସତ୍ତ୍ଵଗୁଣ ଅଟେ।" French Translation (Traduction en Français) "Je suis le jeu des tricheurs, et l'éclat des splendides ; Je suis la victoire, Je suis la résolution, Je suis la bonté des bons." Bhagavad Gita: Chapter 10, Verse 37 (ଦଶମ ଅଧ୍ୟାୟ, ସପ୍ତତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script वृष्णीनां वासुदेवोऽस्मि पाण्डवानां धनञ्जयः । मुनीनामप्यहं व्यासः कवीनामुशना कविः ॥ १०.३७ ॥ IAST transliteration vṛṣṇīnāṃ vāsudēvō ’smi pāṇḍavānāṃ dhanañjayaḥ | munīnām apy ahaṃ vyāsaḥ kavīnām uśanā kaviḥ || 10.37 || Sanskrit Verse in Odia Script ବୃଷ୍ଣୀନାଂ ବାସୁଦେବୋଽସ୍ମି ପାଣ୍ଡବାନାଂ ଧନଞ୍ଜୟଃ | ମୁନୀନାମପ୍ୟହଂ ବ୍ୟାସଃ କବୀନାମୁଶନା କବିଃ || ୩୭ || Sri Aurobindo's English Interpretation "Among the Vrishnis I am Vasudeva (Krishna); among the Pandavas, Dhananjaya (Arjuna); among the sages (munis) I am Vyasa; among seers, the seer Ushanas (Shukracharya)." Odia Translation "ମୁଁ ବୃଷ୍ଣିବଂଶୀମାନଙ୍କ (ଯାଦବମାନଙ୍କ) ମଧ୍ୟରେ ବାସୁଦେବ ଶ୍ରୀକୃଷ୍ଣ, ପାଣ୍ଡବମାନଙ୍କ ମଧ୍ୟରେ ଧନଞ୍ଜୟ (ତୁମେ ସ୍ଵୟଂ ଅର୍ଜୁନ), ମୁନିମାନଙ୍କ ମଧ୍ୟରେ ବେଦବ୍ୟାସ ଏବଂ କବି ବା କ୍ରାନ୍ତଦର୍ଶୀମାନଙ୍କ ମଧ୍ୟରେ କବି ଉଶନା (ଶୁକ୍ରାଚାର୍ଯ୍ୟ) ଅଟେ।" French Translation (Traduction en Français) "Parmi les Vrishnis Je suis Vasudeva ; parmi les Pandavas, Dhananjaya ; parmi les sages Je suis Vyasa ; parmi les voyants, le voyant Ushanas." Bhagavad Gita: Chapter 10, Verse 38 (ଦଶମ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् । मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् ॥ १०.३८ ॥ IAST transliteration daṇḍō damayatām asmi nītir asmi jigīṣatām | maunaṃ caivāsmi guhyānāṃ jñānaṃ jñānavatām aham || 10.38 || Sanskrit Verse in Odia Script ଦଣ୍ଡୋ ଦମୟତାମସ୍ମି ନୀତିରସ୍ମି ଜିଗୀଷତାମ୍ | ମୌନଂ ଚୈବାସ୍ମି ଗୁହ୍ୟାନାଂ ଜ୍ଞାନଂ ଜ୍ଞାନବତାମହମ୍ || ୩୮ || Sri Aurobindo's English Interpretation "I am the rod of those who punish, and the statesmanship of those who seek to conquer; I am the silence of things secret, and the Knowledge of the knowers." Odia Translation "ମୁଁ ଦମନ କରୁଥିବା ବ୍ୟକ୍ତିମାନଙ୍କର ନ୍ୟାୟୋଚିତ ଶାସନ ଦଣ୍ଡ, ବିଜୟ ଅଭିଳାଷୀମାନଙ୍କର ନୀତି (ରଣନୀତି), ଗୋପନୀୟ ବିଷୟଗୁଡ଼ିକ ମଧ୍ୟରେ ମୌନ ସ୍ଵରୂପ ଏବଂ ଜ୍ଞାନୀମାନଙ୍କ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ତତ୍ତ୍ଵଜ୍ଞାନ ଅଟେ।" French Translation (Traduction en Français) "Je suis le châtiment de ceux qui punissent, et la politique de ceux qui cherchent à vaincre ; Je suis le silence des choses secrètes, et la Connaissance des connaisseurs." Bhagavad Gita: Chapter 10, Verse 39 (ଦଶମ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଳୋକ) Devanagari script यच्चापि सर्वभूतानां बीजं तदहमर्जुन । न तदस्ति विना यत्स्यान्मया भूतं चराचरम् ॥ १०.३९ ॥ IAST transliteration yac cāpi sarvabhūtānāṃ bījaṃ tad aham arjuna | na tad asti vinā yat syān mayā bhūtaṃ carācaram || 10.39 || Sanskrit Verse in Odia Script ଯଚ୍ଚାପି ସର୍ବଭୂତାନାଂ ବୀଜଂ ତଦହମର୍ଜୁନ | | ନ ତଦସ୍ତି ବିନା ଯତ୍ସ୍ୟାନ୍ମୟା ଭୂତଂ ଚରାଚରମ୍ || ୩୯ || Sri Aurobindo's English Interpretation "And whatever is the seed of all existences, that am I, O Arjuna! There is nothing animate or inanimate which can exist without Me." Odia Translation "ହେ ଅର୍ଜୁନ! ସମସ୍ତ ପ୍ରାଣୀ ଓ ପଦାର୍ଥମାନଙ୍କର ମୂଳ କାରଣ ବା ଯେଉଁ ବୀଜ ରହିଛି, ତାହା ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ I ଏହି ସଂସାରରେ ସ୍ଥାବର ବା ଜଙ୍ଗମ (ଚରାଚରମ୍) ଏପରି କୌଣସି ବସ୍ତୁ ନାହିଁ, ଯାହା ମୋ ବିନା ଅସ୍ତିତ୍ଵ ରଖିପାରିବ।" French Translation (Traduction en Français) "Et quelle que soit la semence de toutes les existences, cela Je le suis, ô Arjuna ! Il n'est rien de mobile ou d'immobile qui puisse exister sans Moi." Bhagavad Gita: Chapter 10, Verse 40 (ଦଶମ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script नान्तोऽस्ति मम दिव्यानां विभूतीनां परन्तप । एष तूद्देशतः प्रोक्तो विभूतेर्विस्तरो मया ॥ १०.४० ॥ IAST transliteration nāntō ’sti mama divyānāṃ vibhūtīnāṃ parantapa | ēṣa tūd dēśataḥ prōktō vibhūtēr vistarō mayā || 10.40 || Sanskrit Verse in Odia Script ନାନ୍ତୋଽସ୍ତି ମମ ଦିବ୍ୟାନାଂ ବିଭୂତୀନାଂ ପରନ୍ତପ | ଏଷ ତୂଦ୍ଦେଶତଃ ପ୍ରୋକ୍ତୋ ବିଭୂତେର୍ବିସ୍ତରୋ ମୟା || ୪୦ || Sri Aurobindo's English Interpretation "There is no end to My divine self-manifestations, O scorcher of the foe! This expansion of My manifestation has been stated by Me only by way of brief indication." Odia Translation "ହେ ପରନ୍ତପ (ଅର୍ଜୁନ)! ମୋର ଦିବ୍ୟ ବିଭୂତିଗୁଡ଼ିକର କୌଣସି ଅନ୍ତ ନାହିଁ I ମୁଁ ତୁମକୁ ମୋର ବିଭୂତିର ଯେଉଁ ବିସ୍ତାର କହିଲି, ତାହା କେବଳ ସଂକ୍ଷେପରେ ଗୋଟିଏ ସାମାନ୍ୟ ଉଦାହରଣ ତଥା ସୂଚନା ମାତ୍ର (ଉଦ୍ଦେଶତଃ ପ୍ରୋକ୍ତଃ) ଅଟେ।" French Translation (Traduction en Français) "Il n'est pas de fin à Mes divines manifestations, ô vainqueur des ennemis ! Cet exposé de Mon expansion n'a été fait par Moi que comme une brève indication." Bhagavad Gita: Chapter 10, Verse 41 (ଦଶମ ଅଧ୍ୟାୟ, ଏକଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script यद्यद्विभूतिमत्सत्त्वं श्रीमदूर्जितमेव वा । तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥ १०.४१ ॥ IAST transliteration yad yad vibhūtimat sattvaṃ śrīmad ūrjitam ēva vā | tat tad ēvāvagaccha tvaṃ mama tējōṃ’śasambhavam || 10.41 || Sanskrit Verse in Odia Script ଯଦ୍ୟଦ୍ଵିଭୂତିମତ୍ସତ୍ତଵଂ ଶ୍ରୀମଦୂର୍ଜିତମେବ ଵା | ତତ୍ତଦେବାବଗଚ୍ଛ ତ୍ଵଂ ମମ ତେଜୋଂଽଶସମ୍ଭବମ୍ || ୪୧ || Sri Aurobindo's English Interpretation "Whatever beautiful, glorious or mighty existence there is, know thou that every such to be born of a fraction of My splendor." Odia Translation "ଏହି ସଂସାରରେ ଯେଉଁ ଯେଉଁ ବସ୍ତୁ ଐଶ୍ଵର୍ୟଯୁକ୍ତ (ବିଭୂତିମତ୍), ଶ୍ରୀସମ୍ପନ୍ନ (ସୌନ୍ଦର୍ଯ୍ୟମୟ) କିମ୍ବା ଶକ୍ତିଶାଳୀ ଉତ୍ସାହରେ ପୂର୍ଣ୍ଣ, ସେହି ସମସ୍ତ ବସ୍ତୁକୁ ତୁମେ ମୋର ପରମ ତେଜର କେବଳ ଏକ କ୍ଷୁଦ୍ର ଅଂଶରୁ ଜାତ (ତେଜୋଂଶସମ୍ଭବମ୍) ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Quelle que soit l'existence belle, glorieuse ou puissante, sache qu'elle est née d'une fraction de Ma splendeur." Bhagavad Gita: Chapter 10, Verse 42 (ଦଶମ ଅଧ୍ୟାୟ, ଦ୍ଵିଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script अथवा बहुनैतेन किं ज्ञातेन तवार्जुन । विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥ १०.४२ ॥ IAST transliteration athavā bahunaitēna kiṃ jñātēna tavārjuna | viṣṭabhyāham idaṃ kr̥tsnam ēkāṃśēna sthitō jagat || 10.42 || Sanskrit Verse in Odia Script ଅଥବା ବହୁନୈତେନ କିଂ ଜ୍ଞାତେନ ତବାର୍ଜୁନ | ବିଷ୍ଟଭ୍ୟାହମିଦଂ କୃତ୍ସ୍ନମେକାଂଶେନ ସ୍ଥିତୋ ଜଗତ୍ || ୪୨ || Sri Aurobindo's English Interpretation "But what need is there, O Arjuna, of this detailed knowledge? I stand supporting this entire universe with a single fraction of My total Being." Odia Translation "ଅଥବା ହେ ଅର୍ଜୁନ! ଏହି ଅନେକ ପ୍ରକାରର ପୃଥକ ଜ୍ଞାନର ଆଉ କଣ ଆବଶ୍ୟକତା ଅଛି? ମୁଁ ମୋର ସ୍ଵରୂପର କେବଳ ଗୋଟିଏ କ୍ଷୁଦ୍ର ଅଂଶ ମାତ୍ର (ଏକାଂଶେନ) ଦ୍ଵାରା ଏହି ସମଗ୍ର ସଚରାଚର ବିଶ୍ଵକୁ ଧାରଣ କରି ସଦା ବିରାଜମାନ କରି ରହିଛି।" French Translation (Traduction en Français) "Mais qu'as-tu besoin, ô Arjuna, de cette connaissance détaillée ? Je soutiens cet univers tout entier avec une seule fraction de Mon Être." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे विभूतियोगो नाम दशमोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 11/ Chapter 11. The Vision of The World-Spirit Bhagavad Gita: Chapter 11, Verse 1 (ଏକାଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — मदनुग्रहाय परमं गुह्यमध्यात्मसंज्ञितम् । यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम ॥ ११.१ ॥ IAST transliteration arjuna uvāca — madanugrahāya paramaṃ guhyam adhyātmasañjñitam | yat tvayōktaṃ vacas tēna mōhō ’yaṃ vigatō mama || 11.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ମଦନୁଗ୍ରହାୟ ପରମଂ ଗୁହ୍ୟମଧ୍ୟାତ୍ମସଂଜ୍ଞିତମ୍ | ୟତ୍ତ୍ଵୟୋକ୍ତଂ ବଚସ୍ତେନ ମୋହୋଽୟଂ ବିଗତୋ ମମ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: Out of compassion for me Thou hast spoken this supreme secret knowledge of the Self (Adhyatma); by this word of Thine, my delusion has entirely vanished." Odia Translation ଅର୍ଜୁନ କହିଲେ: "ମୋ ପ୍ରତି ଅନୁଗ୍ରହ ବା କରୁଣା ପ୍ରଦର୍ଶନ କରି ଆପଣ ଯେଉଁ ପରମ ଗୋପନୀୟ ଆତ୍ମତତ୍ତ୍ଵ (ଅଧ୍ୟାତ୍ମ) ବିଷୟରେ ବାଣୀ ପ୍ରକାଶ କଲେ, ସେହି ବଚନ ଦ୍ଵାରା ମୋର ଏହି ମୋହ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଦୂର ହୋଇଯାଇଛି।" French Translation (Traduction en Français) "Arjuna dit: Par compassion pour moi, Tu as prononcé cette parole sur le suprême secret du Soi (Adhyatma) ; par cette parole Mienne, mon illusion s'est entièrement évanouie." Bhagavad Gita: Chapter 11, Verse 2 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script भवाप्ययौ हि भूतानां श्रुतौ विस्तरशो मया । त्वत्तः कमलपत्राक्ष माहात्म्यमपि चाव्ययम् ॥ ११.२ ॥ IAST transliteration bhavāpyayau hi bhūtānāṃ śrutau vistaraśō mayā | tvattaḥ kamalapatrākṣa māhātmyaṃ api cāvyayam || 11.2 || Sanskrit Verse in Odia Script ଭବାପ୍ୟୟୌ ହି ଭୂତାନାଂ ଶ୍ରୁତୌ ବିସ୍ତରଶୋ ମୟା | ତ୍ଵତ୍ତଃ କମଲପତ୍ରାକ୍ଷ ମାହାତ୍ମ୍ୟମପି ଚାବ୍ୟୟମ୍ || ୨ || Sri Aurobindo's English Interpretation "For the birth and dissolution of existences have been heard by me from Thee in detail, O lotus-eyed (Kamalapatraksha), and also Thy imperishable greatness." Odia Translation "ହେ କମଳନେତ୍ର (କମଲପତ୍ରାକ୍ଷ)! ପ୍ରାଣୀମାନଙ୍କର ଉତ୍ପତ୍ତି ଓ ପ୍ରଳୟ ବିଷୟରେ ମୁଁ ଆପଣଙ୍କଠାରୁ ବିସ୍ତାର ଭାବରେ ଶ୍ରବଣ କରିଛି, ଏବଂ ଆପଣଙ୍କର ସେହି ଅକ୍ଷର ପରମ ମହିମା (ମାହାତ୍ମ୍ୟମ୍) ବିଷୟରେ ମଧ୍ୟ ଜାଣିବାକୁ ପାଇଛି।" French Translation (Traduction en Français) "Car la naissance et la dissolution des existences ont été entendues par moi de Toi en détail, ô Toi aux yeux de lotus, ainsi que Ta grandeur impérissable." Bhagavad Gita: Chapter 11, Verse 3 (ଏକାଦଶ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script एवमेतद्यथात्थ त्वमात्मानं परमेश्वर । द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११.३ ॥ IAST transliteration ēvam ētad yathāttha tvam ātmānaṃ paramēśvara | draṣṭum icchāmi tē rūpam aiśvaraṃ puruṣōttama || 11.3 || Sanskrit Verse in Odia Script ଏବମେତଦ୍ୟଥାତ୍ଥ ତ୍ଵମାତ୍ମାନଂ ପରମେଶ୍ଵର | ଦ୍ରଷ୍ଟୁମିଚ୍ଛାମି ତେ ରୂପମୈଶ୍ଵରଂ ପୁରୁଷୋତ୍ତମ || ୩ || Sri Aurobindo's English Interpretation "As Thou hast declared Thyself, O Supreme Lord (Parameshvara), even so it is; I desire to behold Thy divine cosmic Form, O Supreme Soul (Purushottama)!" Odia Translation "ହେ ପରମେଶ୍ଵର! ଆପଣ ନିଜ ବିଷୟରେ ଯେପରି କହିଲେ, ତାହା ପ୍ରକୃତରେ ସେହିପରି ହିଁ ଅଟେ I ମାତ୍ର ହେ ପୁରୁଷୋତ୍ତମ! ମୁଁ ଆପଣଙ୍କର ସେହି ଐଶ୍ଵର୍ଯ୍ୟଯୁକ୍ତ ଦିବ୍ୟ ବିଶ୍ଵରୂପକୁ ଆଖିରେ ଦେଖିବାକୁ ଇଚ୍ଛା କରୁଛି।" French Translation (Traduction en Français) "Tel que Tu T'es déclaré Toi-même, ô Seigneur Suprême, tel Il est ; Je désire contempler Ta Forme divine et cosmique, ô Esprit Suprême !" Bhagavad Gita: Chapter 11, Verse 4 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script मन्यसे यदि तच्छक्यं मया द्रष्टुमिति प्रभो । योगेश्वर ततो मे त्वं दर्शयात्मानमव्ययम् ॥ ११.४ ॥ IAST transliteration manyasē yadi tac chakyaṃ mayā draṣṭum iti prabhō | yōgēśvara tatō mē tvaṃ darśayātmānam avyayam || 11.4 || Sanskrit Verse in Odia Script ମନ୍ୟସେ ୟଦି ତଚ୍ଛକ୍ୟଂ ମୟା ଦ୍ରଷ୍ଟୁମିତି ପ୍ରଭୋ | ୟୋଗେଶ୍ଵର ତତୋ ମେ ତ୍ଵଂ ଦର୍ଶୟାତ୍ମାନମବ୍ୟୟମ୍ || ୪ || Sri Aurobindo's English Interpretation "If Thou deemest it possible for me to behold it, O Lord (Prabho), then, O Lord of Yoga (Yogeshvara), show me Thy imperishable Self." Odia Translation "ହେ ପ୍ରଭୋ! ଯଦି ଆପଣ ମନେକରନ୍ତି ଯେ ଆପଣଙ୍କର ସେହି ରୂପ ମୋ ଦ୍ଵାରା ଦେଖାଯିବା ସମ୍ଭବ, ତେବେ ହେ ଯୋଗେଶ୍ଵର! ଆପଣ ମୋତେ ଆପଣଙ୍କର ସେହି ଅବ୍ୟୟ ଓ ଅବିନାଶୀ ସ୍ଵରୂପ ଦେଖାନ୍ତୁ।" French Translation (Traduction en Français) "Si Tu juges qu'il m'est possible de La voir, ô Seigneur, alors, ô Seigneur du Yoga, montre-moi Ton Être impérissable." Bhagavad Gita: Chapter 11, Verse 5 (ଏକାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः । नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ ११.५ ॥ IAST transliteration śrībhagavānuvāca — paśya mē pārtha rūpāṇi śataśō ’tha sahasraśaḥ | nānāvidhāni divyāni nānāvarṇākṛtīni ca || 11.5 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ପଶ୍ୟ ମେ ପାର୍ଥ ରୂପାଣି ଶତଶୋଽଥ ସହସ୍ରଶଃ | ନାନାବିଧାନି ଦିବ୍ୟାନି ନାନାବର୍ଣାକୃତୀନି ଚ || ୫ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Behold, O Partha, My forms by hundreds and by thousands, various, divine, and of manifold colors and shapes." Odia Translation | ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ପାର୍ଥ! ତୁମେ ମୋର ଶତାଧିକ ଏବଂ ସହସ୍ରାଧିକ ଦିବ୍ୟ ରୂପସମୂହକୁ ଦେଖ, ଯାହା ଅନେକ ପ୍ରକାରର ଏବଂ ଭିନ୍ନ ଭିନ୍ନ ରଙ୍ଗ ଓ ଆକୃତିରେ ପରିପୂର୍ଣ୍ଣ ରହିଛି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Contemple, ô Partha, Mes formes par centaines et par milliers, variées, divines, et de multiples couleurs et formes." Bhagavad Gita: Chapter 11, Verse 6 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script पश्यादित्यान्वसून्रुद्रानश्विनौ मरुतस्तथा । बहून्यदृष्टपूर्वाणि पश्याश्चर्याणि भारत ॥ ११.६ ॥ IAST transliteration paśyādityān vasūn rudrān aśvinau marutas tathā | bahūny adṛṣṭapūrvāṇi paśyāścāryāṇi bhārata || 11.6 || Sanskrit Verse in Odia Script ପଶ୍ୟାଦିତ୍ୟାନ୍ଵସୂନ୍ରୁଦ୍ରାନଶ୍ଵିନୌ ମରୁତସ୍ତଥା | ବହୂନ୍ୟଦୃଷ୍ଟପୂର୍ବାଣି ପଶ୍ୟାଶ୍ଚର୍ୟାଣି ଭାରତ || ୬ || Sri Aurobindo's English Interpretation "Behold the Adityas, the Vasus, the Rudras, the two Ashvins and the Maruts; behold, O Bharata, many wonders never seen before." Odia Translation "ତୁମେ ମୋଠାରେ ଦ୍ଵାଦଶ ଆଦିତ୍ୟ, ଅଷ୍ଟବସୁ, ଏକାଦଶ ରୁଦ୍ର, ଦୁଇ ଅଶ୍ଵିନୀକୁମାର ଏବଂ ମରୁତ୍ଗଣଙ୍କୁ ଦେଖ; ହେ ଭାରତ, ପୂର୍ବରୁ କଦାପି କାହା ଦ୍ଵାରା ଦେଖାଯାଇନଥିବା ଅନେକ ଅଲୌକିକ ଆଶ୍ଚର୍ଯ୍ୟଜନକ ରୂପକୁ ଦେଖ।" French Translation (Traduction en Français) "Contemple les Adityas, les Vasus, les Rudras, les deux Ashvins et les Maruts ; contemple, ô Bharata, de nombreuses merveilles jamais vues auparavant." Bhagavad Gita: Chapter 11, Verse 7 (ଏକାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script इहैकस्थं जगत्कृत्स्न पश्याद्य सचराचरम् । मम देहे गुडाकेश यच्चान्यद्द्रष्टुमिच्छसि ॥ ११.७ ॥ IAST transliteration ihaikasthaṃ jagat kṛtasnaṃ paśyādya sacarācaram | mama dēhē guḍākēśa yac cānyad draṣṭum icchasi || 11.7 || Sanskrit Verse in Odia Script ଇହୈକସ୍ଥଂ ଜଗତ୍କୃତ୍ସ୍ନ ପଶ୍ୟାଦ୍ୟ ସଚରାଚରମ୍ | ମମ ଦେହେ ଗୁଡାକେଶ ୟଚ୍ଚାନ୍ୟଦ୍ଦ୍ରଷ୍ଟୁମିଚ୍ଛସି || ୭ || Sri Aurobindo's English Interpretation "Behold today here centered in one, O Gudakesha, the whole universe of the animate and the inanimate in My body, and whatever else thou desirest to see." Odia Translation "ହେ ଗୁଡାକେଶ (ଅର୍ଜୁନ)! ଏହି ସମଗ୍ର ଚରାଚର ଜଗତକୁ ଏବଂ ଏହା ବ୍ୟତୀତ ତୁମେ ଆଉ ଯାହା କିଛି ଦେଖିବାକୁ ଇଚ୍ଛା କରୁଛ, ସେହି ସବୁ କିଛି ଆଜି ଏକତ୍ରିତ ଭାବେ ମୋର ଏହି ଗୋଟିଏ ଶରୀର ମଧ୍ୟରେ ଦେଖ।" French Translation (Traduction en Français) "Contemple aujourd'hui ici rassemblé en un seul, ô Gudakesha, l'univers entier du mobile et de l'immobile dans Mon corps, et tout ce que tu désires voir d'autre." Bhagavad Gita: Chapter 11, Verse 8 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा । दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥ ११.८ ॥ IAST transliteration na tu māṃ śakyasē draṣṭum anēnaiva svacakṣuṣā | divyaṃ dadāmi tē cakṣuḥ paśya mē yōgam aiśvaram || 11.8 || Sanskrit Verse in Odia Script ନ ହି ତୁ ମାଂ ଶକ୍ୟସେ ଦ୍ରଷ୍ଟୁମନୈନୈବ ସ୍ଵଚକ୍ଷୁଷା | ଦିବ୍ୟଂ ଦଦାମି ତେ ଚକ୍ଷୁଃ ପଶ୍ୟ ମେ ୟୋଗମୈଶ୍ଵରମ୍ || ୮ || Sri Aurobindo's English Interpretation "But thou art not able to behold Me with these eyes of thine; I give thee a divine eye; behold My divine Yoga-power!" Odia Translation "ମାତ୍ର ତୁମେ ତୁମର ଏହି ପ୍ରାକୃତ ଚକ୍ଷୁ ଦ୍ଵାରା ମୋର ଏହି ରୂପ ଦେଖିବାକୁ ଅସମର୍ଥ; ଏଥିପାଇଁ ମୁଁ ତୁମକୁ ଦିବ୍ୟ ଚକ୍ଷୁ (ଦିବ୍ୟ ଦଦାମି ତେ ଚକ୍ଷୁଃ) ପ୍ରଦାନ କରୁଛି, ଏବେ ମୋର ଏହି ପରମ ଐଶ୍ଵର୍ଯ୍ୟଯୁକ୍ତ ଯୋଗଶକ୍ତିକୁ ଦେଖ।" French Translation (Traduction en Français) "Mais tu n'es pas capable de Me voir avec Tes propres yeux ; Je te donne un œil divin ; contemple Mon divin pouvoir de Yoga !" Bhagavad Gita: Chapter 11, Verse 9 (ଏକାଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script सञ्जय उवाच — एवमुक्त्वा ततो राजन्महायोगेश्वरो हरिः । दर्शयामास पार्थाय परमं रूपमैश्वरम् ॥ ११.९ ॥ IAST transliteration sañjaya uvāca — ēvam uktvā tatō rājan mahāyōgēśvarō hariḥ | darśayāmāsa pārthāya paramaṃ rūpam aiśvaram || 11.9 || Sanskrit Verse in Odia Script ସଞ୍ଜୟ ଉବାଚ | ଏବମୁକ୍ତ୍ଵା ତତୋ ରାଜନ୍ମହାୟୋଗେଶ୍ଵରୋ ହରିḥ | ଦର୍ଶୟାମାସ ପାର୍ଥାୟ ପରମଂ ରୂପମୈଶ୍ଵରମ୍ || ୯ || Sri Aurobindo's English Interpretation "Sanjaya said: Having spoken thus, O King, the great Lord of Yoga, Hari (Krishna), showed to Partha His supreme cosmic Form." Odia Translation ସଞ୍ଜୟ କହିଲେ: "ହେ ରାଜନ୍ (ଧୃତରାଷ୍ଟ୍ର)! ମହାଯୋଗେଶ୍ଵର ଶ୍ରୀହରି ଏପରି କହିସାରିବା ପରେ, ପାର୍ଥଙ୍କ ସମ୍ମୁଖରେ ଆପଣାର ସେହି ପରମ ଅଲୌକିକ ବିଶ୍ଵରୂପ ପ୍ରଦର୍ଶନ କଲେ।" French Translation (Traduction en Français) "Sanjaya dit: Ayant parlé ainsi, ô Roi, le grand Seigneur du Yoga, Hari, montra à Partha Sa Forme cosmique suprême." Bhagavad Gita: Chapter 11, Verse 10 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script अनेकवक्त्रनयनम् अनेकाद्भुतदर्शनम् । अनेकदिव्याभरणं दिव्यानेकोद्यतायुधम् ॥ ११.१० ॥ IAST transliteration anēkavaktranayanam anēkādbhutadarśanam | anēkadivyābharaṇaṃ divyānēkōdyatāyudham || 11.10 || Sanskrit Verse in Odia Script ଅନେକବକ୍ତ୍ରନୟନମ୍ ଅନେକାଦ୍ଭୁତଦର୍ଶନମ୍ | ଅନେକଦିବ୍ୟାଭରଣଂ ଦିବ୍ୟାନେକୋଦ୍ୟତାୟୁଧମ୍ || ୧୦ || Sri Aurobindo's English Interpretation "With many mouths and eyes, with many wonderful aspects, adorned with many divine ornaments, and brandishing many divine lifted weapons," Odia Translation "ସେହି ବିଶ୍ଵରୂପ ଅନେକ ମୁଖ ଓ ବିଶାଳ ନେତ୍ର ବିଶିଷ୍ଟ ଥିଲା, ଅନେକ ଆଶ୍ଚର୍ଯ୍ୟଜନକ ଦର୍ଶନରେ ପରିପୂର୍ଣ୍ଣ ଥିଲା, ଅନେକ ଦିବ୍ୟ ଅଳଙ୍କାରରେ ସଜ୍ଜିତ ଥିଲା ଏବଂ ଅନେକ ହାତରେ ଦିବ୍ୟ ଅସ୍ତ୍ରଶସ୍ତ୍ର ଉତ୍ତୋଳନ ହୋଇ ରହିଥିଲା—" French Translation (Traduction en Français) "Aux bouches et aux yeux innombrables, présentant de nombreux aspects merveilleux, paré de nombreux ornements divins, brandissant de nombreuses armes divines levées," Bhagavad Gita: Chapter 11, Verse 11 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script दिव्यमाल्याम्बरधरं दिव्यगन्धानुलेपनम् । सर्व आश्चर्यमयं देवं अनन्तं विश्वतोमुखम् ॥ ११.११ ॥ IAST transliteration divyamālyāmbaradharaṃ divyagandhānulēpanam | sarvāścāryamayaṃ dēvaṃ anantaṃ viśvatōmukham || 11.11 || Sanskrit Verse in Odia Script ଦିବ୍ୟମାଲ୍ୟାମ୍ବରଧରଂ ଦିବ୍ୟଗନ୍ଧାନୁଲେପନମ୍ | ସର୍ବ ଆଶ୍ଚର୍ଯ୍ୟମୟଂ ଦେବଂ ଅନନ୍ତଂ ବିଶ୍ଵତୋମୁଖମ୍ || ୧୧ || Sri Aurobindo's English Interpretation "Wearing divine garlands and apparel, anointed with divine perfumes, all-wonderful, resplendent, boundless, with faces turned everywhere." Odia Translation "ସେହି ଦିବ୍ୟ ବିଶ୍ଵରୂପ ଦିବ୍ୟ ପୁଷ୍ପମାଲ୍ୟ ଓ ବସ୍ତ୍ର ଧାରଣ କରିଥିଲେ, ଶରୀରରେ ଦିବ୍ୟ ଗନ୍ଧଲେପ (ସୁଗନ୍ଧି ଚନ୍ଦନ) ଅନୁଲେପିତ ହୋଇଥିଲା; ସେହି ପ୍ରକାଶମାନ ପ୍ରଭୁ ସର୍ବପ୍ରକାର ଆଶ୍ଚର୍ଯ୍ୟରେ ପୂର୍ଣ୍ଣ, ଅନନ୍ତ ଏବଂ ସବୁ ଦିଗରେ ମୁଖ ବିଶିଷ୍ଟ ଥିଲେ।" French Translation (Traduction en Français) "Vêtu de guirlandes et d'habits divins, oint de parfums divins, tout-merveilleux, resplendissant, sans bornes, avec des visages tournés de tous côtés." Bhagavad Gita: Chapter 11, Verse 12 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता । यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः ॥ ११.१२ ॥ IAST transliteration divi sūryasahasrasya bhavēdyugapadutthitā | yadi bhāḥ sadr̥śī sā syādbhāsastasya mahātmanaḥ || 11.12 || Sanskrit Verse in Odia Script ଦିବି ସୂର୍ଯ୍ୟସହସ୍ରସ୍ୟ ଭବେଦ୍ୟୁଗପଦୁତ୍ଥିତା | ୟଦି ଭାଃ ସଦୃଶୀ ସା ସ୍ୟାଦ୍ଭାସସ୍ତସ୍ୟ ମହାତ୍ମନଃ || ୧打 || Sri Aurobindo's English Interpretation "If the splendor of a thousand suns were to blaze forth all at once in the sky, that would be like the splendor of that mighty Being." Odia Translation "ଆକାଶରେ ଯଦି ଏକ ସଙ୍ଗେ ସହସ୍ର ସୂର୍ଯ୍ୟ (ଏକ ହଜାର ସୂର୍ଯ୍ୟ) ଉଦିତ ହୁଅନ୍ତି, ସେମାନଙ୍କର ଯେଉଁ ମହା ପ୍ରକାଶ ବା ଆଲୋକ ହେବ, ତାହା ବୋଧହୁଏ ସେହି ବିଶ୍ଵରୂପଧାରୀ ପରମାତ୍ମାଙ୍କର ଦିବ୍ୟ ପ୍ରକାଶର କିଛି ମାତ୍ରାରେ ସଦୃଶ ବା ସମାନ ହୋଇପାରେ।" French Translation (Traduction en Français) "Si la splendeur de mille soleils devait éclater tout à la fois dans le ciel, cela ressemblerait à la splendeur de ce Puissant Être." Bhagavad Gita: Chapter 11, Verse 13 (ଏକାଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा ॥ ११.१३ ॥ IAST transliteration tatraikasthaṃ jagatkr̥tsnaṃ pravibhaktamanēkadhā | apaśyad dēvadēvasya śarīrē pāṇḍavas tadā || 11.13 || Sanskrit Verse in Odia Script ତତ୍ରୈକସ୍ଥଂ ଜଗତ୍କୃତ୍ସ୍ନଂ ପ୍ରବିଭକ୍ତମନେକଧା | ଅପଶ୍ୟଦ୍ଦେବଦେବସ୍ୟ ଶରୀରେ ପାଣ୍ଡବସ୍ତଦା || ୧୩ || Sri Aurobindo's English Interpretation "There the Pandava (Arjuna) saw the whole universe gathered together in one, divided into many parts, in the body of the God of gods." Odia Translation "ସେହି ସମୟରେ ପାଣ୍ଡ୍ରପୁତ୍ର ଅର୍ଜୁନ, ସେହି ଦେବଦେବ ଶ୍ରୀକୃଷ୍ଣଙ୍କ ଶରୀରର ଏକ ସ୍ଥାନରେ, ଅନେକ ଭାଗରେ ବିଭକ୍ତ ହୋଇ ରହିଥିବା ସମଗ୍ର ସଚରାଚର ବ୍ରହ୍ମାଣ୍ଡକୁ ଏକତ୍ରିତ ଭାବେ ଦର୍ଶନ କଲେ।" French Translation (Traduction en Français) "Là, le Pandava (Arjuna) vit l'univers entier rassemblé en un seul, divisé en de nombreuses parties, dans le corps du Dieu des dieux." Bhagavad Gita: Chapter 11, Verse 14 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः । प्रणम्य शिरसा देवं कृताञ्जलिरभाषत ॥ ११.१४ ॥ IAST transliteration tataḥ sa vismayāviṣṭō hr̥ṣṭarōmā dhanañjayaḥ | praṇamya śirasā dēvaṃ kr̥tāñjalir abhāṣata || 11.14 || Sanskrit Verse in Odia Script ତତଃ ସ ବିସ୍ମୟାବିଷ୍ଟୋ ହୃଷ୍ଟରୋମା ଧନଞ୍ଜୟଃ | ପ୍ରଣମ୍ୟ ଶିରସା ଦେବଂ କୃତାଞ୍ଜଲିରଭାଷତ || ୧୪ || Sri Aurobindo's English Interpretation "Then he, Dhananjaya, overwhelmed with astonishment, his hair standing on end, bowed down his head to the God, and spoke with hands folded in worship." Odia Translation "ତା'ପରେ, ଅତ୍ୟନ୍ତ ଆଶ୍ଚର୍ଯ୍ୟ ଓ ବିସ୍ମୟ ଦ୍ଵାରା ଅଭିଭୂତ ଏବଂ ରୋମାଞ୍ଚିତ ଶରୀର (ହୃଷ୍ଟରୋମା) ହୋଇ ଧନଞ୍ଜୟ (ଅର୍ଜୁନ) ନିଜ ମସ୍ତକ ନୁଆଇଁ ସେହି ଦିବ୍ୟ ପ୍ରଭୁଙ୍କୁ ପ୍ରଣାମ କଲେ ଏବଂ ହାତ ଯୋଡ଼ି (କୃତାଞ୍ଜଳିଃ) ଏହି ବାକ୍ୟ କହିଲେ।" French Translation (Traduction en Français) "Alors lui, Dhananjaya, submergé d'étonnement, ses cheveux se dressant sur sa tête, inclina la tête devant le Dieu, et parla les mains jointes en adoration." Bhagavad Gita: Chapter 11, Verse 15 (ଏକାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — पश्यामि देवांस्तव देव देहे सर्वान्स्तथा भूतविशेषसङ्घान् । ब्रह्माणमीशं कमलासनस्थं ऋषींश्च सर्वानुरगांश्च दिव्यान् ॥ ११.१५ ॥ IAST transliteration arjuna uvāca — paśyāmi dēvāṃs tava dēva dēhē sarvāns tathā bhūtaviśēṣasaṅghān | brahmāṇam īśaṃ kamalāsanasthaṃ r̥ṣīṃś ca sarvān uragāṃś ca divyān || 11.15 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ପଶ୍ୟାମି ଦେବାଂସ୍ତବ ଦେବ ଦେହେ ସର୍ବାଂସ୍ତଥା ଭୂତବିଶେଷସଙ୍ଘାନ୍ | ବ୍ରହ୍ମାଣମୀଶଂ କମଲାସନସ୍ଥଂ ଋଷୀଂଶ୍ଚ ସର୍ବାନୁରଗାଂଶ୍ଚ ଦିବ୍ୟାନ୍ || ୧୫ || Sri Aurobindo's English Interpretation "Arjuna said: I see all the gods in Thy body, O God, and the varied multitudes of living beings; Brahma the Lord seated on his lotus-seat, and all the rishis and celestial serpents." Odia Translation ଅର୍ଜୁନ କହିଲେ: "ହେ ପ୍ରଭୋ! ମୁଁ ଆପଣଙ୍କ ଶରୀର ମଧ୍ୟରେ ସମସ୍ତ ଦେବତାଙ୍କୁ ଏବଂ ବିଭିନ୍ନ ପ୍ରକାରର ପ୍ରାଣୀ ସମୂହକୁ ଦେଖୁଛି; ପଦ୍ମ ଆସନରେ ବିରାଜମାନ ସୃଷ୍ଟିକର୍ତ୍ତା ବ୍ରହ୍ମାଙ୍କୁ, ମହାଦେବ ଶିବଙ୍କୁ, ସମସ୍ତ ପବିତ୍ର ଋଷିଗଣଙ୍କୁ ଏବଂ ଦିବ୍ୟ ସର୍ପମାନଙ୍କୁ (ନାଗମାନଙ୍କୁ) ମଧ୍ୟ ଆପଣଙ୍କ ଶରୀରରେ ଦେଖୁଛି।" French Translation (Traduction en Français) "Arjuna dit: Je vois tous les dieux dans Ton corps, ô Dieu, et les multitudes variées d'êtres vivants ; Brahma le Seigneur assis sur son siège de lotus, et tous les rishis et serpents célestes." Bhagavad Gita: Chapter 11, Verse 16 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script अनेकबाहूदरवक्त्रनेत्रं पश्यामी त्वां सर्वतोऽनन्तरूपम् । नान्तं न मध्यं न पुनस्तवादिं पश्यामी विश्वेश्वर विश्वरूप ॥ ११.१६ ॥ IAST transliteration anēkabāhūdaravaktranētraṃ paśyāmi tvāṃ sarvatō ’nantarūpam | nāntaṃ na madhyaṃ na punas tavādiṃ paśyāmi viśvēśvara viśvarūpa || 11.16 || Sanskrit Verse in Odia Script ଅନେକବାହୂଦରବକ୍ତ୍ରନୟନମ୍ ପଶ୍ୟାମି ତ୍ଵାଂ ସର୍ବତୋଽନନ୍ତରୂପମ୍ | ନାନ୍ତଂ ନ ମଧ୍ୟଂ ନ ପୁନସ୍ତବାଦିଂ ପଶ୍ୟାମି ବିଶ୍ଵେଶ୍ଵର ବିଶ୍ଵରୂପ || ୧୬ || Sri Aurobindo's English Interpretation "I see Thee with innumerable arms, bellies, mouths and eyes, infinite in form on every side; neither Thy end, nor Thy middle, nor Thy beginning do I see, O Lord of the universe, O cosmic Form!" Odia Translation "ହେ ବିଶ୍ଵେଶ୍ଵର! ହେ ବିଶ୍ଵରୂପ! ମୁଁ ଆପଣଙ୍କୁ ଅନେକ ବାହୁ, ଅନେକ ଉଦର (ପେଟ), ଅନେକ ମୁଖ ଓ ଅନେକ ନେତ୍ର ସହିତ ସର୍ବତ୍ର ଅନନ୍ତ ରୂପରେ ବିରାଜମାନ ଥିବାର ଦେଖୁଛି I ମୁଁ ଆପଣଙ୍କର ନା କୌଣସି ଅନ୍ତ ଦେଖିପାରୁଛି, ନା ମଧ୍ୟଭାଗ ଦେଖୁଛି, ଏବଂ ନା କୌଣସି ଆଦି (ଆରମ୍ଭ) ଦେଖୁଛି।" French Translation (Traduction en Français) "Je Te vois aux bras, ventres, bouches et yeux innombrables, infini en Ta forme de tous côtés ; Je ne vois ni Ta fin, ni Ton milieu, ni Ton commencement, ô Seigneur de l'univers, ô Forme cosmique !" Bhagavad Gita: Chapter 11, Verse 17 (ଏକାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script किरीटिनं गदिनं चक्रिणं च तेजोराशिं सर्वतोदीप्तिमन्तम् । पश्यामि त्वां दुर्निरीक्ष्यं समन्ताद् दीप्तानलार्कद्युतिमप्रमेयम् ॥ ११.१७ ॥ IAST transliteration kirīṭinaṃ gadinaṃ cakriṇaṃ ca tējōrāśiṃ sarvatō dīptimantam | paśyāmi tvāṃ durnirīkṣyaṃ samantād dīptānalārkadyutim apramēyam || 11.17 || Sanskrit Verse in Odia Script କିରୀଟିନଂ ଗଦିନଂ ଚକ୍ରିଣଂ ଚ ତେଜୋରାଶିଂ ସର୍ବତୋଦୀପ୍ତିମନ୍ତମ୍ | ପଶ୍ୟାମି ତ୍ଵାଂ ଦୁର୍ନିରୀକ୍ଷ୍ୟଂ ସମନ୍ତାଦ୍ ଦୀପ୍ତାନଲାର୍କଦ୍ୟୁତିମପ୍ରମେୟମ୍ || ୧୭ || Sri Aurobindo's English Interpretation "I see Thee with Thy diadem, Thy mace and Thy discus, a mass of splendor flaming on all sides, difficult to look upon, dazzling around like burning fire and sun, immeasurable." Odia Translation "ଆପଣ କିରୀଟ (ମୁକୁଟ), ଗଦା ଏବଂ ଚକ୍ର ଧାରଣ କରିଛନ୍ତି; ମୁଁ ଆପଣଙ୍କୁ ଚତୁର୍ଦ୍ଦିଗରେ ପ୍ରଜ୍ଵଳିତ ହେଉଥିବା ଏକ ମହାନ ତେଜୋରାଶି ରୂପରେ ଦେଖୁଛି, ଯାହାକୁ ଚାହିଁବା ଅତ୍ୟନ୍ତ କଠିନ (ଦୁର୍ନିରୀକ୍ଷ୍ୟମ୍) I ପ୍ରଳୟକାଳୀନ ଅଗ୍ନି ଏବଂ ମଧ୍ୟାହ୍ନର ସୂର୍ଯ୍ୟ ପରି ପ୍ରଖର ଦୀପ୍ତିଶାଳୀ ଏବଂ ଆକଳନର ଅତୀତ (ଅପ୍ରମେୟମ୍) ଏହି ସ୍ଵରୂପରେ ଆପଣ ପ୍ରକଟ ହୋଇଛନ୍ତି।" French Translation (Traduction en Français) "Je Te vois avec Ton diadème, Ta masse et Ton disque, masse de splendeur flamboyant de tous côtés, difficile à regarder, éblouissante alentour comme un feu ardent et le soleil, immesurable." Bhagavad Gita: Chapter 11, Verse 18 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script त्वमक्षरं परमं वेदितव्यं त्वमस्य विश्वस्य परं निधानम् । त्वमव्ययः शाश्वतधर्मगोप्ता सनातनस्त्वं पुरुषो मतो मे ॥ ११.१८ ॥ IAST transliteration tvam akṣaraṃ paramaṃ vēditavyaṃ tvam asya viśvasya paraṃ nidhānam | tvam avyayayḥ śāśvatadharmagōptā sanātanas tvaṃ puruṣō matō mē || 11.18 || Sanskrit Verse in Odia Script ତ୍ଵମକ୍ଷରଂ ପରମଂ ବେଦିତବ୍ୟଂ ତ୍ଵମସ୍ୟ ବିଶ୍ଵସ୍ୟ ପରଂ ନିଧାନମ୍ | | ତ୍ଵମବ୍ୟୟଃ ଶାଶ୍ଵତଧର୍ମଗୋପ୍ତା ସନାତନସ୍ତ୍ଵଂ ପୁରୁଷୋ ମତୋ ମେ || ୧୮ || Sri Aurobindo's English Interpretation "Thou art the Imperishable, the supreme Object of Knowledge, Thou art the supreme Ultimate Ground of this universe; Thou art the Inexhaustible Guardian of eternal Law, Thou art the Primal everlasting Soul (Purusha), such is my faith." Odia Translation "ଆପଣ ହିଁ ଜାଣିବା ଯୋଗ୍ୟ ସେହି ପରମ ଅକ୍ଷର ତତ୍ତ୍ଵ (ମୋକ୍ଷ ସ୍ଵରୂପ), ଆପଣ ଏହି ସମଗ୍ର ସଂସାରର ପରମ ଆଶ୍ରୟସ୍ଥଳ (ନିଧାନମ୍) I ଆପଣ ଶାଶ୍ଵତ ସନାତନ ଧର୍ମର ରକ୍ଷାକର୍ତ୍ତା (ଗୋପ୍ତା) ଏବଂ ଅବ୍ୟୟ ଅକ୍ଷର ସନାତନ ପୁରୁଷ—ଏହା ହିଁ ମୋର ଦୃଢ଼ ମତ।" French Translation (Traduction en Français) "Tu es l'Impérissable, le suprême Objet de Connaissance, Tu es le suprême Fondement Ultime de cet univers ; Tu es l'Inépuisable Gardien de la Loi éternelle, Tu es l'Antique Âme éternelle (Purusha), telle est ma foi." Bhagavad Gita: Chapter 11, Verse 19 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script अनादिमध्यान्तमनन्तरूपं अनन्तबाहुं शशिसूर्यनेत्रम् । पश्यामि त्वां दीप्तहुताशवक्त्रं स्वतेजसा विश्वमिदं तपन्तम् ॥ ११.१९ ॥ IAST transliteration anādimadhyāntam anantarūpaṃ anantabāhuṃ śasīsūryanētram | paśyāmi tvāṃ dīptahutāśavaktraṃ svatējasā viśvam idaṃ tapantam || 11.19 || Sanskrit Verse in Odia Script ଅନାଦିମଧ୍ୟାନ୍ତମନନ୍ତରୂପଂ ଅନନ୍ତବାହୁଂ ଶଶିସୂର୍ଯ୍ୟନେତ୍ରମ୍ | ପଶ୍ୟାମି ତ୍ଵାଂ ଦୀପ୍ତହୁତାଶବକ୍ତ୍ରଂ ସ୍ଵତେଜସା ବିଶ୍ଵମିଦଂ ତପନ୍ତମ୍ || ୧୯ || Sri Aurobindo's English Interpretation "I see Thee without beginning, middle or end, infinite in power, with innumerable arms, the sun and moon for Thy eyes, Thy mouth a blazing fire, heating this whole universe with Thy own radiance." Odia Translation "ମୁଁ ଆପଣଙ୍କୁ ଆଦି, ମଧ୍ୟ ଓ ଅନ୍ତରହିତ, ଅନନ୍ତ ପରାକ୍ରମୀ ଏବଂ ଅସଂଖ୍ୟ ବାହୁ ବିଶିଷ୍ଟ ଦେଖୁଛି; ସୂର୍ଯ୍ୟ ଓ ଚନ୍ଦ୍ର ଆପଣଙ୍କର ଚକ୍ଷୁ ସଦୃଶ, ଆପଣଙ୍କ ମୁଖ ପ୍ରଜ୍ଵଳିତ ଅଗ୍ନି (ଦୀପ୍ତହୁତାଶବକ୍ତ୍ରମ୍) ପରି ପ୍ରଖର ଏବଂ ଆପଣ ଆପଣାର ସେହି ଦିବ୍ୟ ତେଜ ଦ୍ଵାରା ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡକୁ ଉତ୍ତପ୍ତ କରୁଛନ୍ତି।" French Translation (Traduction en Français) "Je Te vois sans commencement, milieu ni fin, infini en puissance, aux bras innombrables, ayant le soleil et la lune pour yeux, Ta bouche tel un feu ardent, embrasant cet univers entier de Ta propre radiance." Bhagavad Gita: Chapter 11, Verse 20 (ଏକାଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script द्यावापृथिव्योरिदमन्तरं हि व्याप्तं त्वयैकेन दिशश्च सर्वाः । दृष्ट्वाद्भुतं रूपमुग्रं तवेदं लोकत्रयं प्रव्यथितं महात्मन् ॥ ११.२० ॥ IAST transliteration dyāvāpr̥thivyōr idam antaraṃ hi vyāptaṃ tvayaikēna diśaś ca sarvāḥ | dr̥ṣṭvādbhutaṃ rūpam ugraṃ tavēdaṃ lōkatrayaṃ pravyathitaṃ mahātman || 11.20 || Sanskrit Verse in Odia Script ଦ୍ୟାବାପୃଥିବ୍ୟୋରିଦମନ୍ତରଂ ହି ବ୍ୟାପ୍ତଂ ତ୍ଵୟୈକେନ ଦିଶଶ୍ଚ ସର୍ବାଃ | ଦୃଷ୍ଟ୍ଵାଦ୍ଭୁତଂ ରୂପମୁଗ୍ରଂ ତବେଦଂ ଲୋକତ୍ରୟଂ ପ୍ରବ୍ୟଥିତଂ ମହାତ୍ମନ୍ || ୨୦ || Sri Aurobindo's English Interpretation "By Thee alone this space between heaven and earth is pervaded and all the quarters of the sky; seeing this Thy wonderful and terrible Form, O great Soul, the triple world is smitten with dismay." Odia Translation "ହେ ମହାତ୍ମନ୍! ସ୍ଵର୍ଗ ଏବଂ ମର୍ତ୍ତ୍ୟଲୋକର ମଧ୍ୟବର୍ତ୍ତୀ ଏହି ସମଗ୍ର ଶୂନ୍ୟ ସ୍ଥାନ ତଥା ସମସ୍ତ ଦିଗଗୁଡ଼ିକ କେବଳ ଆପଣଙ୍କ ଦ୍ଵାରା ହିଁ ସମ୍ପୂର୍ଣ୍ଣ ଆଚ୍ଛାଦିତ ହୋଇ ରହିଛି; ଆପଣଙ୍କର ଏହି ଭୟଙ୍କର ତଥା ଆଶ୍ଚର୍ଯ୍ୟଜਨକ (ଉଗ୍ରଂ ଅଦ୍ଭୁତଂ) ରୂପ ଦେଖି ତ୍ରିଲୋକବାସୀ ଅତ୍ୟନ୍ତ ଭୟଭୀତ ଓ ବ୍ୟକୁଳ (ପ୍ରବ୍ୟଥିତମ୍) ହୋଇପଡ଼ୁଛନ୍ତି।" French Translation (Traduction en Français) "Par Toi seul cet espace entre le ciel et la terre est envahi ainsi que toutes les directions du ciel ; en voyant cette Forme Tienne merveilleuse et terrible, ô grande Âme, le triple monde est frappé d'épouvante." Bhagavad Gita: Chapter 11, Verse 21 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script अमी हि त्वा सुरसङ्घा विशन्ति केचिद्भीताः प्राञ्जलयो गृणन्ति । स्वस्तीत्युक्त्वा महर्षिसिद्धसङ्घाः स्तुवन्ति त्वां स्तुतिभिः पुष्कलाभिः ॥ ११.२१ ॥ IAST transliteration amī hi tvā surasaṅghā viśanti kēcid bhītāḥ prāñjalayō gr̥ṇanti | svastīty uktvā maharṣisiddhasaṅghāḥ stuvanti tvāṃ stutibhiḥ puṣkalābhiḥ || 11.21 || Sanskrit Verse in Odia Script ଅମୀ ହି ତ୍ଵା ସୁରସଙ୍ଘା ବିଶନ୍ତି କେଚିଦ୍ଭୀତାଃ ପ୍ରାଞ୍ଜଲୟୋ ଗୃଣନ୍ତି | ସ୍ଵସ୍ତୀତ୍ୟୁକ୍ତ୍ଵା ମହର୍ଷିସିଦ୍ଧସଙ୍ଘାଃ ସ୍ତୁବନ୍ତି ତ୍ଵାଂ ସ୍ତୁତିଭିଃ ପୁଷ୍କଲାଭିଃ || ୨୧ || Sri Aurobindo's English Interpretation "Verily, these hosts of gods enter into Thee; some in fear praise Thee with joined hands; crying 'May it be well!' groups of great rishis and perfected souls hail Thee with magnificent hymns." Odia Translation "ସେହି ଦେବତାମାନଙ୍କର ସମୂହ ଆପଣଙ୍କ ଭିତରେ ହିଁ ପ୍ରବେଶ କରୁଛନ୍ତି; କେତେକ ଭୟଭୀତ ହୋଇ ହାତ ଯୋଡ଼ି (ପ୍ରାଞ୍ଜଳୟଃ) ଆପଣଙ୍କ ନାମ ପ୍ରାର୍ଥନା କରୁଛନ୍ତି I ଆଉ ମହର୍ଷି ଓ ସିଦ୍ଧମାନଙ୍କର ସମୂହ 'କଲ୍ୟାଣ ହେଉ' (ସ୍ଵସ୍ତି) ବୋଲି କହି, ଉତ୍ତମ ସ୍ତୁତିଗୁଡ଼ିକ ଦ୍ଵାରା ଆପଣଙ୍କର ଗାନ କରୁଛନ୍ତି।" French Translation (Traduction en Français) "En vérité, ces troupes de dieux entrent en Toi ; certains effrayés Te prient les mains jointes ; criant 'Que tout soit bien !' des groupes de grands rishis et d'êtres parfaits T'acclament par de magnifiques hymnes." Bhagavad Gita: Chapter 11, Verse 22 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script रुद्रादित्या वसवो ये च साध्या विश्वेऽश्विनौ मरुतश्चोष्मपाश्च । गन्धर्वयक्षासुरसिद्धसङ्घा वीक्षन्ते त्वा विस्मिताश्चैव सर्वे ॥ ११.२२ ॥ IAST transliteration rudrādityā vasavō yē ca sādhyā viśvē ’śvinau marutaś cōṣmapāś ca | gandharvayakṣāsurasiddhasaṅghā vīkṣantē tvā vismitāś caiva sarvē || 11.22 || Sanskrit Verse in Odia Script ରୁଦ୍ରାଦିତ୍ୟା ବସବୋ ୟେ ଚ ସାଧ୍ୟା ବିଶ୍ଵେଽଶ୍ଵିନୌ ମରୁତଶ୍ଚୋଷ୍ମପାଶ୍ଚ | ଗନ୍ଧର୍ଵୟକ୍ଷାସୁରସିଦ୍ଧସଙ୍ଘା ବୀକ୍ଷନ୍ତେ ତ୍ଵା ବିସ୍ମିତାଶ୍ଚୈବ ସର୍ବେ || ୨୨ || Sri Aurobindo's English Interpretation "The Rudras, Adityas, Vasus, Sadhyas, Vishvas, the two Ashvins, Maruts and the Ushmapas, as also the hosts of Gandharvas, Yakshas, Asuras and Siddhas, all look upon Thee utterly amazed." Odia Translation "ଯେଉଁ ରୁଦ୍ର, ଆଦିତ୍ୟ, ବସୁ, ସାଧ୍ୟଦେବ, ବିଶ୍ଵେଦେବ, ଦୁଇ ଅଶ୍ଵିନୀକୁମାର, ମରୁତ୍ଗଣ ଏବଂ ପିତୃପୁରୁଷଗଣ (ଉଷ୍ମପାଃ) ଅଛନ୍ତି, ଏବଂ ଗନ୍ଧର୍ବ, ୟକ୍ଷ, ଅସୁର ତଥା ସିଦ୍ଧମାନଙ୍କର ସମୂହ ଅଛନ୍ତି, ସେମାନେ ସମସ୍ତେ ଆଶ୍ଚର୍ଯ୍ୟଚକିତ (ବିସ୍ମିତାଃ) ହୋଇ ଆପଣଙ୍କୁ ନିରୀକ୍ଷଣ କରୁଛନ୍ତି।" French Translation (Traduction en Français) "Les Rudras, les Adityas, les Vasus, les Sadhyas, les Vishvas, les deux Ashvins, les Maruts et les Ushmapas, ainsi que les troupes de Gandharvas, de Yakshas, d'Asuras et de Siddhas, todos Te regardent complètement émerveillés." Bhagavad Gita: Chapter 11, Verse 23 (ଏକାଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script रूपं महत्ते बहुवक्त्रनेत्रं महाबाहो बहुबाहूरुपादम् । बहूदरं बहुदंष्ट्राकरालं दृष्ट्वा लोकाः प्रव्यथितास्तथाहम् ॥ ११.२३ ॥ IAST transliteration rūpaṃ mahat tē bahuvaktranētraṃ mahābāhō bahubāhūrupādam | bahūdaraṃ bahudaṃṣṭrākarālaṃ dr̥ṣṭvā lōkāḥ pravyathitās tathāham || 11.23 || Sanskrit Verse in Odia Script ରୂପଂ ମହତ୍ତେ ବହୁବକ୍ତ୍ରନେତ୍ରଂ ମହାବାହୋ ବହୁବାହୂରୁପାଦମ୍ | ବହୂଦରଂ ବହୁଦଂଷ୍ଟ୍ରାକରାଲଂ ଦୃଷ୍ଟ୍ଵା ଲୋକାḥ ପ୍ରବ୍ୟଥିତାସ୍ତଥାହମ୍ || ୨୩ || Sri Aurobindo's English Interpretation "Seeing Thy mighty Form with many mouths and eyes, O mighty-armed, with many arms, thighs and feet, many bellies, and terrible with many tusks, the worlds are smitten with dismay, and so am I." Odia Translation "ହେ ମହାବାହୋ! ଆପଣଙ୍କର ଅନେକ ମୁଖ ଓ ନେତ୍ର ବିଶିଷ୍ଟ, ଅନେକ ବାହୁ, ଜଙ୍ଘ ଓ ଚରଣ ବିଶିଷ୍ଟ, ଅନେକ ଉଦର ବିଶିଷ୍ଟ ଏବଂ ଅନେକ ଦାଢ଼ ହେତୁ ଅତ୍ୟନ୍ତ ଭୟଙ୍କର (ବହୁଦଂଷ୍ଟ୍ରାକରାଳମ୍) ଏହି ବିଶାଳ ରୂପକୁ ଦେଖି ସମଗ୍ର ସଂସାର ବ୍ୟାକୁଳ ହେଉଛି ଏବଂ ମୁଁ ମଧ୍ୟ ଅତ୍ୟନ୍ତ ଭୟଭୀତ ହେଉଛି।" French Translation (Traduction en Français) "En voyant Ta Forme immense aux bouches et aux yeux innombrables, ô aux bras puissants, aux bras, cuisses et pieds innombrables, aux ventres innombrables, et terrible de Ses nombreuses dents crochues, les mondes sont frappés d'épouvante, et moi aussi." Bhagavad Gita: Chapter 11, Verse 24 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script नभःस्पृशं दीप्तमनेकवर्णं व्यात्ताननं दीप्तविशालनेत्रम् । दृष्ट्वा हि त्वां प्रव्यथितान्तरात्मा धृतिं न विन्दामि शमं च विष्णो ॥ ११.२४ ॥ IAST transliteration nabhaḥspr̥śaṃ dīptam anēkavarṇaṃ vyāttānanaṃ dīptaviṣālanētram | dr̥ṣṭvā hi tvāṃ pravyathitāntarātmā dhr̥tiṃ na vindāmi śamaṃ ca viṣṇō || 11.24 || Sanskrit Verse in Odia Script ନଭଃସ୍ପୃଶଂ ଦୀପ୍ତମନେକବର୍ଣଂ ବ୍ୟାତ୍ତାନନଂ ଦୀପ୍ତବିଶାଲନେତ୍ରମ୍ | ଦୃଷ୍ଟ୍ଵା ହି ତ୍ଵାଂ ପ୍ରବ୍ୟଥିତାନ୍ତରାତ୍ମା ଧୃତିଂ ନ ବିନ୍ଦାମି ଶମଂ ଚ ବିଷ୍ଣୋ || ୨୪ || Sri Aurobindo's English Interpretation "Touching the sky, luminous, of many colors, with mouths wide open, and with large blazing eyes, when I see Thee, my inmost soul is smitten with dismay, and I find no fortitude nor peace, O Vishnu!" Odia Translation "ହେ ବିଷ୍ଣୁ! ଆକାଶକୁ ସ୍ପର୍ଶ କରୁଥିବା, ସୂର୍ଯ୍ୟ ପରି ପ୍ରଜ୍ଵଳିତ, ଅନେକ ରଙ୍ଗ ବିଶିଷ୍ଟ, ମୁଖ ବ୍ୟାଦାନ କରିଥିବା (ଖୋଲା ରଖିଥିବା) ଏବଂ ପ୍ରଖର ପ୍ରକାଶମାନ ବିଶାଳ ଚକ୍ଷୁଯୁକ୍ତ ଆପଣଙ୍କର ଏହି ରୂପ ଦେଖି, ମୋର ଅନ୍ତରାତ୍ମା ଭୟଭୀତ ହେଉଛି; ମୁଁ ଶରୀରରେ ଧୈର୍ଯ୍ୟ (ଧୃତିମ୍) ଏବଂ ମନରେ ଆଦୌ ଶାନ୍ତି ପାଉନାହିଁ।" French Translation (Traduction en Français) "Touchant le ciel, lumineux, de multiples couleurs, les bouches grandes ouvertes, et avec de grands yeux flamboyants, quand Je Te vois, mon âme la plus intime est frappée d'épouvante, et Je ne trouve ni constance ni paix, ô Vishnu !" Bhagavad Gita: Chapter 11, Verse 25 (ଏକାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script दंष्ट्राकरालानि च ते मुखानि दृष्ट्वैव कालानलसन्निभानि । दिशो न जाने न लभे च शर्म प्रसीद देवेश जगन्निवास ॥ ११.२५ ॥ IAST transliteration daṃṣṭrākarālāni ca tē mukhāni dr̥ṣṭvaiva kālānalasannibhāni | diśō na jānē na labhē ca śarma prasīda dēvēśa jagannivāsa || 11.25 || Sanskrit Verse in Odia Script ଦଂଷ୍ଟ୍ରାକରାଲାନି ଚ ତେ ମୁଖାନି ଦୃଷ୍ଟ୍ଵୈବ କାଲାନଲସନ୍ନିଭାନି | ଦିଶୋ ନ ଜାନେ ନ ଲଭେ ଚ ଶର୍ମ ପ୍ରସୀଦ ଦେବେଶ ଜଗନ୍ନିବାସ || ୨ club୫ || Sri Aurobindo's English Interpretation "Seeing Thy mouths terrible with tusks and resembling the fire of Death (Kalanala), I lose all sense of direction and find no comfort. Be gracious, O Lord of gods, O Abode of the universe!" Odia Translation "ଆପଣଙ୍କର ଦାଢ଼ ହେତୁ ପ୍ରଳୟକାଳୀନ ଅଗ୍ନି (କାଳାନଳ) ସଦୃଶ ଅତ୍ୟନ୍ତ ଭୟଙ୍କର ଦେଖାଯାଉଥିବା ମୁଖଗୁଡ଼ିକୁ ଦେଖି, ମୁଁ ଦିଗଭୁଲ ହୋଇଯାଉଛି ଏବଂ ଶରୀରରେ ଆଦୌ ସୁଖ ବା ଆଶ୍ଵାସନା ପାଉନାହିଁ I ଏଣୁ ହେ ଦେବେଶ! ହେ ଜଗନ୍ନିବାସ! ଆପଣ ମୋ ପ୍ରତି ପ୍ରସନ୍ନ (ଅନୁଗ୍ରହ) ହୁଅନ୍ତୁ।" French Translation (Traduction en Français) "En voyant Tes bouches terribles de Ses dents crochues et ressemblant au feu de la Mort, Je perds tout sens de l'orientation et Je ne trouve aucun réconfort. Sois gracieux, ô Seigneur des dieux, ô Demeure de l'univers !" Bhagavad Gita: Chapter 11, Verse 26 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script अमी च तवां धृतराष्ट्रस्य पुत्राः सर्वे सहैवावनिपालसङ्घैः । भीष्मो द्रोणः सूतपुत्रस्तथासौ सहास्मदीयैरपि योधमुख्यैः ॥ ११.२६ ॥ IAST transliteration amī ca tvāṃ dhr̥tarāṣṭrasya putrāḥ sarvē sahaivāvanipālasaṅghaiḥ | bhīṣmō drōṇaḥ sūtaputras tathāsau sahāsmadīyair api yōdhamukhyaiḥ || 11.26 || Sanskrit Verse in Odia Script ଅମୀ ଚ ତ୍ଵାଂ ଧୃତରାଷ୍ଟ୍ରସ୍ୟ ପୁତ୍ରାଃ ସର୍ବେ ସହୈବାବନିପାଲସଙ୍ଘୈḥ | ଭୀଷ୍ମୋ ଦ୍ରୋଣଃ ସୂତପୁତ୍ରସ୍ତଥାସୌ ସହାସ୍ମଦୀୟୈରପି ୟୋଧମୁଖ୍ୟୈଃ || ୨୬ || Sri Aurobindo's English Interpretation "And all these sons of Dhritarashtra, together with the hosts of earthly kings, Bhishma, Drona, and Karna yonder, the son of a charioteer, as also the chief warriors of our own side," Odia Translation "ଧୃତରାଷ୍ଟ୍ରଙ୍କର ସମସ୍ତ ପୁତ୍ରଗଣ ଏବଂ ସେମାନଙ୍କ ସହିତ ଏଠାରେ ଏକତ୍ରିତ ଅନ୍ୟ ସମସ୍ତ ପୃଥିବୀର ରାଜାମାନଙ୍କର ସମୂହ, ପିତାମହ ଭୀଷ୍ମ, ଆଚାର୍ଯ୍ୟ ଦ୍ରୋଣ ଏବଂ ସେହିପରି ସୂତପୁତ୍ର କର୍ଣ୍ଣ ତଥା ଆମ ପକ୍ଷର ପ୍ରଧାନ ପ୍ରଧାନ ଯୋଦ୍ଧାମାନେ ମଧ୍ୟ—" French Translation (Traduction en Français) "Et tous ces fils de Dhritarashtra, ensemble avec les troupes des rois de la terre, Bhishma, Drona, et là-bas Karna, le fils d'un écuyer, ainsi que les principaux guerriers de notre propre camp," Bhagavad Gita: Chapter 11, Verse 27 (ଏକାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script वक्त्राणि ते त्वरमाणा विशन्ति दंष्ट्राकरालानि भयानकानि । केचिद्विलग्ना दशनान्तरेषु संदृश्यन्ते चूर्णितैरुत्तमाङ्गैः ॥ ११.२७ ॥ IAST transliteration vaktrāṇi tē tvaramāṇā viśanti daṃṣṭrākarālāni bhayānakāni | kēcid vilagnā daśanāntarēṣu saṃdr̥ṣyantē cūrṇitair uttamāṅgaiḥ || 11.27 || Sanskrit Verse in Odia Script ବକ୍ତ୍ରାଣି ତେ ତ୍ଵରମାଣା ବିଶନ୍ତି ଦଂଷ୍ଟ୍ରାକରାଲାନି ଭୟାନକାନି | କେଚିଦ୍ଵିଲଗ୍ନା ଦଶନାନ୍ତରେଷୁ ସନ୍ଦୃଶ୍ୟନ୍ତେ ଚୂର୍ଣିତୈରୁତ୍ତମାଙ୍ଗୈଃ || ୨୭ || Sri Aurobindo's English Interpretation "—rush headlong into Thy mouths, terrible with tusks and frightful to behold; some are seen caught between the teeth, with their heads crushed to powder." Odia Translation "—ଆପଣଙ୍କର ଦାଢ଼ ହେତୁ ଅତ୍ୟନ୍ତ ଭୟଙ୍କର ଦେଖାଯାଉଥିବା ସେହି ମୁଖଗୁଡ଼ିକ ଭିତରକୁ ଅତି ବେଗରେ (ତ୍ଵରମାଣାଃ) ପ୍ରବେଶ କରୁଛନ୍ତି I ସେମାନଙ୍କ ମଧ୍ୟରୁ କେତେକ ଦାନ୍ତ ସନ୍ଧିରେ ଲାଗିରହିଥିବା ଦେଖାଯାଉଛନ୍ତି ଏବଂ ସେମାନଙ୍କର ମସ୍ତକଗୁଡ଼ିକ (ଉତ୍ତମାଙ୍ଗୈଃ) ସମ୍ପୂର୍ଣ୍ଣ ଚୂର୍ଣ୍ଣ ହୋଇଯାଇଥିବା ଦୃଶ୍ୟମାନ ହେଉଛି।" French Translation (Traduction en Français) "—se précipitent tête baissée dans Tes bouches, terribles de Ses dents crochues et effrayantes à voir ; certains sont vus coincés entre Tes dents, les têtes broyées en poussière." Bhagavad Gita: Chapter 11, Verse 28 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script यथा नदीनां बहवोऽम्बुवेगाः समुद्रमेवाभिमुखा द्रवन्ति । तथा तवामी नरलोकवीरा विशन्ति वक्त्राण्यभितो ज्वलन्ति ॥ ११.२८ ॥ IAST transliteration yathā nadīnāṃ bahavō ’mbuvēgāḥ samudram ēvābhimukhā dravanti | tathā tavāmī naralōkavīrā viśanti vaktrāṇy abhitō jwalanti || 11.28 || Sanskrit Verse in Odia Script ୟଥା ନଦୀନାଂ ବହବୋଽମ୍ବୁବେଗାଃ ସମୁଦ୍ରମେବାଭିମୁଖା ଦ୍ରବନ୍ତି | ତଥା ତବାମୀ ନରଲୋକବୀରା ବିଶନ୍ତି ବକ୍ତ୍ରାଣ୍ୟଭିତୋ ଜ୍ଵଲନ୍ତି || ୨ Bound୮ || Sri Aurobindo's English Interpretation "As the many rapid torrents of rivers rush headlong towards the ocean, so do these heroes of the world of men enter into Thy flaming mouths from all sides." Odia Translation "ନଦୀଗୁଡ଼ିକର ଅସଂଖ୍ୟ ଜଳପ୍ରବାହ (ଅମ୍ବୁବେଗାଃ) ଯେପରି ସ୍ଵାଭାବିକ ଭାବେ କେବଳ ସମୁଦ୍ର ଆଡ଼କୁ ହିଁ ଅତି ବେଗରେ ଧାବିତ ହୁଅନ୍ତି, ସେହିପରି ମାନବ ଲୋକର ଏହି ସମସ୍ତ ବୀର ପୁରୁଷମାନେ ଆପଣଙ୍କର ଚତୁର୍ଦ୍ଦିଗରେ ପ୍ରଜ୍ଵଳିତ ହେଉଥିବା ମୁଖଗୁଡ଼ିକ ଭିତରକୁ ପ୍ରବେଶ କରୁଛନ୍ତି।" French Translation (Traduction en Français) "Comme les nombreux torrents rapides des fleuves se précipitent tête baissée vers l'océan, de même ces héros du monde des hommes entrent dans Tes bouches enflammées de tous côtés." Bhagavad Gita: Chapter 11, Verse 29 (ଏକାଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः । तथैव नाशाय समृद्धवेगा विशन्ति लोकास्तवापि वक्त्राणि ॥ ११.२९ ॥ IAST transliteration yathā pradīptaṃ jwalanaṃ pataṅgā viśanti nāśāya samruddhavēgāḥ | tathaiva nāśāya samruddhavēgā viśanti lōkās tavāpi vaktrāṇi || 11.29 || Sanskrit Verse in Odia Script ୟଥା ପ୍ରଦୀପ୍ତଂ ଜ୍ଵଲନଂ ପତଙ୍ଗା ବିଶନ୍ତି ନାଶାୟ ସମୃଦ୍ଧବେଗାଃ | ତଥୈବ ନାଶାୟ ସମୃଦ୍ଧବେଗା ବିଶନ୍ତି ଲୋକାସ୍ତବାପି ବକ୍ତ୍ରାଣି || ୧୯ || Sri Aurobindo's English Interpretation "As moths with accelerated speed rush into a blazing fire to perish there, even so do these worlds with accelerated speed enter into Thy mouths to their own destruction." Odia Translation "ପତଙ୍ଗମାନେ ନିଜର ବିନାଶ ପାଇଁ ଯେପରି ଅତି ତୀବ୍ର ବେଗରେ (ସମୃଦ୍ଧବେଗାଃ) ଆସି ପ୍ରଜ୍ଵଳିତ ଅଗ୍ନିରେ ପ୍ରବେଶ କରନ୍ତି, ସେହିପରି ଏହି ସମଗ୍ର ଯୋଦ୍ଧା ଓ ଲୋକମାନେ ନିଜର ସମ୍ପୂର୍ଣ୍ଣ ବିନାଶ ପାଇଁ ଅତି ଦ୍ରୁତ ବେଗରେ ଆପଣଙ୍କ ମୁଖଗୁଡ଼ିକ ଭିତରକୁ ଚାଲିଯାଉଛନ୍ତି।" French Translation (Traduction en Français) "Comme les papillons de nuit avec une vitesse accélérée se précipitent dans un feu ardent pour y périr, de même ces mondes avec une vitesse accélérée entrent dans Tes bouches pour leur propre destruction." Bhagavad Gita: Chapter 11, Verse 30 (ଏକାଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script लेलिह्यसे ग्रसमानः समन्ताल्लोकान्समग्रान्वदनैर्ज्वलद्भिः । तेजोभिरापूर्य जगत्समग्रं भासस्तवोग्राः प्रतपन्ति विष्णो ॥ ११.३० ॥ IAST transliteration lēlihyasē grasamānaḥ samantāl lōkān samagrān vadanair jwaladbhiḥ | tējōbhir āpūrya jagat samagraṃ bhāsas tavōgrāḥ pratapanti viṣṇō || 11.30 || Sanskrit Verse in Odia Script ଲେଲିହ୍ୟସେ ଗ୍ରସମାନଃ ସମନ୍ତାଲ୍ଲୋକାନ୍ସମଗ୍ରାନ୍ଵଦନୈର୍ଜ୍ଵଲଦ୍ଭିଃ | ତେଜୋଭିରାପୂର୍ଯ ଜଗତ୍ସମଗ୍ରଂ ଭାସସ୍ତବୋଗ୍ରାḥ ପ୍ରତପନ୍ତି ବିଷ୍ଣୋ || ୩୦ || Sri Aurobindo's English Interpretation "Licking them up, Thou swallowest all these worlds from every side with Thy flaming mouths; filling the whole universe with their radiance, Thy fierce rays burn, O Vishnu!" Odia Translation "ହେ ବିଷ୍ଣୁ! ଆପଣ ଚାରିଆଡ଼ୁ ପ୍ରଜ୍ଵଳିତ ହେଉଥିବା ଆପଣଙ୍କ ମୁଖଗୁଡ଼ିକ ଦ୍ଵାରା ସମଗ୍ର ଲୋକମାନଙ୍କୁ ଗ୍ରାସ କରି କରି ଜିହ୍ଵା ଦ୍ଵାରା ଚାଟୁଛନ୍ତି (ଲେଲିହ୍ୟସେ) I ଆପଣଙ୍କର ସେହି କଠୋର ଉଗ୍ର କିରଣଗୁଡ଼ିକ ନିଜ ତେଜ ଦ୍ଵାରା ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡକୁ ପରିପୂର୍ଣ୍ଣ କରି ଅତି ଭୟଙ୍କର ଭାବେ ଦଗ୍ଧ କରୁଛନ୍ତି।" French Translation (Traduction en Français) "En les léchant, Tu avales tous ces mondes de tous côtés avec Tes bouches enflammées ; remplissant l'univers entier de leur radiance, Tes rayons féroces brûlent, ô Vishnu !" I'm a paragraph. Click here to add your own text and edit me. It's easy. 12/ Chapter 12. Bhakti Yoga Bhagavad Gita: Chapter 12, Verse 1 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — एवं सततयुक्ता ये भक्तास्त्वां पर्युपासते । ये चाप्यक्षरमव्यक्तं तेषां के योगवित्तमाः ॥ १२.१ ॥ IAST transliteration arjuna uvāca — ēvaṃ satatayuktā yē bhaktāstvāṃ paryupāsatē | yē cāpyakṣaramavyaktaṃ tēṣāṃ kē yōgavittamāḥ || 12.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ଏବଂ ସତତୟୁକ୍ତା ୟେ ଭକ୍ତାସ୍ତ୍ଵାଂ ପର୍ୟୁପାସତେ | ୟେ ଚାପ୍ୟକ୍ଷରମବ୍ୟକ୍ତଂ ତେଷାଂ କେ ୟୋଗବିତ୍ତମାଃ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: Those devotees who, ever integrated, thus adore Thee, and those who seek after the Imperishable and Unmanifest—which of these are the greater knowers of Yoga?" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ଯେଉଁ ଭକ୍ତମାନେ ନିରନ୍ତର ଆପଣଙ୍କ ଭାବରେ ଯୁକ୍ତ ହୋଇ ଆପଣଙ୍କର ସାକାର ରୂପର ଉପାସନା କରନ୍ତି, ଏବଂ ଯେଉଁମାନେ ଆପଣଙ୍କର ସେହି ବିନାଶହୀନ ଓ ଅଦୃଶ୍ୟ ନିରାକାର ସ୍ଵରୂପର ସାଧନା କରନ୍ତି, ଏହି ଦୁଇ ପ୍ରକାର ସାଧକଙ୍କ ମଧ୍ୟରେ କେଉଁମାନେ ଶ୍ରେଷ୍ଠ ଯୋଗବିତ୍ ଅଟନ୍ତି?" French Translation (Traduction en Français) "Arjuna dit: Ces dévots qui, toujours intégrés, T'adorent ainsi, et ceux qui recherchent l'Impérissable et le Non-Manifesté — lesquels d'entre eux sont les plus grands connaisseurs du Yoga ?" Bhagavad Gita: Chapter 12, Verse 2 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — मय्यावेश्य मनो ये मां नित्ययुक्ता उपासते । श्रद्धया परयोपेतास्ते मे युक्ततमा मताः ॥ १२.२ ॥ IAST transliteration śrībhagavānuvāca — mayyāvēśya manō yē māṃ nityauyuktā upāsatē | śraddhayā parayōpētāstē mē yuktatamā matāḥ || 12.2 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ମୟ୍ୟାବେଶ୍ୟ ମନୋ ୟେ ମାଂ ନିତ୍ୟୟୁକ୍ତା ଉପାସତେ | ଶ୍ରଦ୍ଧୟା ପରୟୋପେତାସ୍ତେ ମେ ୟୁକ୍ତତମା ମତାଃ || ୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Those who fix their minds on Me and open themselves to Me, ever integrated, endowed with a supreme faith, them I hold to be the most perfectly integrated." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ମୋଠାରେ ନିଜର ମନକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଏକାଗ୍ର କରି, ପରମ ଶ୍ରଦ୍ଧାରେ ଯୁକ୍ତ ହୋଇ ଯେଉଁମାନେ ନିରନ୍ତର ମୋର ସାକାର ସ୍ଵରୂପର ଆରାଧନା କରନ୍ତି, ସେମାନଙ୍କୁ ହିଁ ମୁଁ ସର୍ବଶ୍ରେଷ୍ଠ ଯୋଗୀ (ୟୁକ୍ତତମାଃ) ବୋଲି ମନେକରେ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Ceux qui fixent leur esprit sur Moi, toujours intégrés, doués d'une foi suprême, Je les tiens pour les plus parfaitement intégrés." Bhagavad Gita: Chapter 12, Verse 3 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script ये त्वक्षरमनिर्देश्यमव्यक्तं पर्युपासते । सर्वत्रगमचिन्त्यं च कूटस्थमचलं ध्रुवम् ॥ १२.३ ॥ IAST transliteration yē tvakṣaramanirdēśyamavyaktaṃ paryupāsatē | sarvatragamacintyaṃ ca kūṭasthamacalaṃ dhruvam || 12.3 || Sanskrit Verse in Odia Script ୟେ ତ୍ଵକ୍ଷରମନିର୍ଦେଶ୍ୟମବ୍ୟକ୍ତଂ ପର୍ୟୁପାସତେ | ସର୍ବତ୍ରଗମଚିନ୍ତ୍ୟଂ ଚ କୂଟସ୍ଥମଚଲଂ ଧ୍ରୁବମ୍ || ୩ || Sri Aurobindo's English Interpretation "But those who seek after the Imperishable, the Indefinable, the Unmanifest, the All-pervading, the Unthinkable, the Changeless, the Immovable, the Permanent," Odia Translation "ମାତ୍ର ଯେଉଁମାନେ ଅକ୍ଷର (ଅବିନାଶୀ), ଶବ୍ଦର ଅତୀତ (ଅନିର୍ଦ୍ଦେଶ୍ୟ), ଅଦୃଶ୍ୟ (ଅବ୍ୟକ୍ତ), ସର୍ବବ୍ୟାପୀ, ଚିନ୍ତାର ଅତୀତ (ଅଚିନ୍ତ୍ୟ), ନିର୍ବିକାର (କୂଟସ୍ଥ), ସଦା ଅଚଳ ତଥା ସ୍ଥାୟୀ ନିରାକାର ବ୍ରହ୍ମଙ୍କର ଉପାସନା କରନ୍ତି," French Translation (Traduction en Français) "Mais ceux qui recherchent l'Impérissable, l'Indéfinissable, le Non-Manifesté, l'Omniprésent, l'Inconcevable, l'Immuable, l'Immobile, le Permanent," Bhagavad Gita: Chapter 12, Verse 4 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script संनियम्येन्द्रियग्रामं सर्वत्र समबुद्धयः । ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ॥ १२.४ ॥ IAST transliteration saṃniyamyēndriyagrāmaṃ sarvatra samabuddhayaḥ | tē prāpnuvanti māmēva sarvabhūtahitē ratāḥ || 12.4 || Sanskrit Verse in Odia Script ସଂନିୟମ୍ୟେନ୍ଦ୍ରିୟଗ୍ରାମଂ ସର୍ବତ୍ର ସମବୁଦ୍ଧୟଃ | ତେ ପ୍ରାପ୍ନୁବନ୍ତି ମାମେବ ସର୍ବଭୂତହିତେ ରତାଃ || ୪ || Sri Aurobindo's English Interpretation "—having controlled the entire group of the senses, equal-minded everywhere, and devoted to the welfare of all existences, they also attain to Me." Odia Translation "—ସେମାନେ ନିଜର ସମଗ୍ର ଇନ୍ଦ୍ରିୟ ସମୂହକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ସଂଯମିତ କରି, ସବୁ ପରିସ୍ଥିତି ଓ ସବୁ ଜୀବଙ୍କଠାରେ ସମାନ ବୁଦ୍ଧି (ସମବୁଦ୍ଧୟଃ) ରଖି ଏବଂ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଙ୍ଗଳ ସାଧନରେ ସଦା ରତ ରହି ମଧ୍ୟ ମୋତେ ହିଁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "—ayant maîtrisé le groupe entier des sens, d'un esprit égal partout, et dévoués au bien-être de toutes les existences, ceux-là aussi M'atteignent." Bhagavad Gita: Chapter 12, Verse 5 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script क्लेशोऽधिकतरस्तेषामव्यक्तासक्तचेतसाम् । अव्यक्ता हि गतिर्दुःखं देहवद्द्भिरवाप्यते ॥ १२.५ ॥ IAST transliteration klēśō ’dhiktarastēṣām avyaktāsaktacētasām | avyaktā hi gatirduḥkhaṃ dēhavadbhiravāpyatē || 12.5 || Sanskrit Verse in Odia Script କ୍ଲେଶୋଽଧିକତରସ୍ତେଷାମବ୍ୟକ୍ତାସକ୍ତଚେତସାମ୍ | ଅବ୍ୟକ୍ତା ହି ଗତିର୍ଦୁଃଖଂ ଦେହବଦ୍ଭିରବାପ୍ୟତେ || ୫ || Sri Aurobindo's English Interpretation "Greater is the difficulty for those whose minds are attached to the Unmanifest; for the unmanifest path is difficult for embodied beings to attain." Odia Translation "ମାତ୍ର ସେହି ନିରାକାର ଅବ୍ୟକ୍ତ ବ୍ରହ୍ମଙ୍କ ଠାରେ ସକ୍ତ ଚିତ୍ତ ରଖୁଥିବା ସାଧକମାନଙ୍କର କ୍ଲେଶ ବା ସାଧନା କଷ୍ଟ ଅତି ଅଧିକ ହୋଇଥାଏ; କାରଣ ଦେହଧାରୀ (ଅହଙ୍କାର ଯୁକ୍ତ) ଜୀବମାନଙ୍କ ପାଇଁ ନିରାକାର ମାର୍ଗର ସଫଳତା ଅତି କଷ୍ଟରେ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Plus grande είναι la difficulté pour ceux dont l'esprit est attaché au Non-Manifesté ; car le chemin non-manifesté είναι difficile à atteindre pour les êtres incarnés." Bhagavad Gita: Chapter 12, Verse 6 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः । अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ १२.६ ॥ IAST transliteration yē tu sarvāṇi kर्माणि mayi saṃnyasya matparāḥ | ananyēnaiva yōgēna māṃ dhyāyanta upāsatē || 12.6 || Sanskrit Verse in Odia Script ୟେ ତୁ ସର୍ବାଣି କର୍ମାଣି ମୟି ସଂନ୍ୟସ୍ୟ ମତ୍ପରାଃ | ଅନନ୍ୟେନୈବ ୟୋଗେନ ମାଂ ଧ୍ୟାୟନ୍ତ ଉପାସତେ || ୬ || Sri Aurobindo's English Interpretation "But those who renounce all actions in Me and are wholly devoted to Me, meditating on Me with an unswerving Yoga of adoration," Odia Translation "ମାତ୍ର ଯେଉଁମାନେ ଆପଣାର ସମସ୍ତ କର୍ମକୁ ମୋଠାରେ ସମର୍ପଣ କରି (ମୟି ସନ୍ନ୍ୟସ୍ୟ), ମୋ-ପରାୟଣ ହୋଇ ଏବଂ ଅନନ୍ୟ ଏକାଗ୍ର ଚିତ୍ତରେ ମୋର ହିଁ ନିରନ୍ତର ଧ୍ୟାନ କରି ମୋର ଉପାସନା କରନ୍ତି," French Translation (Traduction en Français) "Mais ceux qui renoncent à toutes les actions en Moi et M'ont pour but suprême, méditant sur Moi avec un Yoga d'adoration sans partage," Bhagavad Gita: Chapter 12, Verse 7 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥ १२.७ ॥ IAST transliteration tēṣāmahāṃ samuddhartā mr̥tyusaṃsārasāgarāt | bhavāmi nacirātpārtha mayyāvēśitacētasām || 12.7 || Sanskrit Verse in Odia Script ତେଷାମହଂ ସମୁଦ୍ଧର୍ତା ମୃତ୍ୟୁସଂସାରସାଗରାତ୍ | ଭବାମି ନଚିରାତ୍ପାର୍ଥ ମୟ୍ୟାବେଶିତଚେତସାମ୍ || ୭ || Sri Aurobindo's English Interpretation "—for them whose minds are entered into Me, I become ere long, O Partha, their deliverer out of the ocean of this death-bound world." Odia Translation "—ମୋଠାରେ ନିଜର ଚିତ୍ତକୁ ସମ୍ପୂର୍ଣ୍ଣ ନିବେଶ କରିଥିବା ସେହି ଭକ୍ତମାନଙ୍କୁ ହେ ପାର୍ଥ (ଅର୍ଜୁନ)! ମୁଁ ଅତି ଶୀଘ୍ର (ନଚିରାତ୍) ଏହି ମୃତ୍ୟୁରୂପକ ସଂସାର ସମୁଦ୍ରରୁ ଉଦ୍ଧାର କରିଥାଏ।" French Translation (Traduction en Français) "—pour ceux dont l'esprit είναι entré en Moi, Je deviens avant peu, ô Partha, leur libérateur de l'océan de ce monde lié à la mort." Bhagavad Gita: Chapter 12, Verse 8 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script मय्येव मन आधत्स्व मयि बुद्धिं निवेशय । निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥ १२.८ ॥ IAST transliteration mayyēva mana ādhatsva mayi buddhiṃ nivēśaya | nivasiṣyasi mayyēva ata ūrdhvaṃ na saṃśayaḥ || 12.8 || Sanskrit Verse in Odia Script | ମୟ୍ୟେବ ମନ ଆଧତ୍ସ୍ଵ ମୟି ବୁଦ୍ଧିଂ ନିବେଶୟ | ନିବସିଷ୍ୟସି ମୟ୍ୟେବ ଅତ ଊର୍ଧ୍ଵଂ ନ ସଂଶୟଃ || ୮ || Sri Aurobindo's English Interpretation "On Me fix thy mind, into Me let thy understanding enter; then thou shalt surely dwell in Me hereafter, there is no doubt." Odia Translation "ତୁମେ କେବଳ ମୋଠାରେ ହିଁ ଆପଣାର ମନକୁ ସ୍ଥିର କର ଏବଂ ମୋଠାରେ ହିଁ ନିଜର ବୁଦ୍ଧିକୁ ନିବେଶ କର; ଏପରି କରିବା ଦ୍ଵାରା ତୁମେ ଶରୀର ତ୍ୟାଗ ପରେ ନିଶ୍ଚିତ ଭାବେ ମୋରି ଭିତରେ ହିଁ ବାସ କରିବ, ଏଥିରେ କୌଣସି ସନ୍ଦେହ ନାହିଁ।" French Translation (Traduction en Français) "Sur Moi fixe ton esprit, en Moi laisse entrer ton intelligence ; alors tu demeureras sûrement en Moi désormais, il n'y a pas de doute." Bhagavad Gita: Chapter 12, Verse 9 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script अथ चित्तं समाधातुं न शक्नोषि मयि स्थिरम् । अभ्यासयोगेन ततो मामिच्छाप्तुं धनञ्जय ॥ १२.९ ॥ IAST transliteration atha cittaṃ samādhātuṃ na śaknōṣi mayi sthiram | abhyāsayōgēna tatō māmicchāptuṃ dhanañjaya || 12.9 || Sanskrit Verse in Odia Script ଅଥ ଚିତ୍ତं ସମାଧାତୁଂ ନ ଶକ୍ନୋଷି ମୟି ସ୍ଥିରମ୍ | ଅଭ୍ୟାସୟୋଗେନ ତତୋ ମାମିଚ୍ଛାପ୍ତୁଂ ଧନଞ୍ଜୟ || ୯ || Sri Aurobindo's English Interpretation "If thou art not able to keep thy consciousness steadily fixed on Me, then by the Yoga of constant practice (Abhyasa-yoga) seek to reach Me, O Dhananjaya." Odia Translation "ଯଦି ତୁମେ ଆପଣାର ମନ ବା ଚିତ୍ତକୁ ମୋଠାରେ ସ୍ଥିର ଭାବେ ସମାଧିସ୍ଥ କରିବାକୁ ସମର୍ଥ ହେଉନାହଁ, ତେବେ ହେ ଧନଞ୍ଜୟ (ଅର୍ଜୁନ)! ନିରନ୍ତର ଅଭ୍ୟାସରୂପକ ଯୋଗ (ଅଭ୍ୟାସଯୋଗେନ) ଦ୍ଵାରା ମୋତେ ପ୍ରାପ୍ତ ହେବା ପାଇଁ ଇଚ୍ଛା ଓ ପ୍ରଯତ୍ନ କର।" French Translation (Traduction en Français) "Si tu n'es pas capable de maintenir ta conscience fixée de façon stable sur Moi, alors par le Yoga d'une pratique constante cherche à M'atteindre, ô Dhananjaya." Bhagavad Gita: Chapter 12, Verse 10 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव । मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥ १२.१० ॥ IAST transliteration abhyāsē ’pyasamarthō ’si matkarmaparamō bhava | madarthamapi karmāṇi kurvansiddhimavāpsyasi || 12.10 || Sanskrit Verse in Odia Script ଅଭ୍ୟାସେଽପ୍ୟସମର୍ଥୋଽସି ମତ୍କର୍ମପରମୋ ଭବ | ମଦର୍ଥମପି କର୍ମାଣି କୁର୍ବନ୍ସିଦ୍ଧିମବାପ୍ସ୍ୟସି || ୧୦ || Sri Aurobindo's English Interpretation "If thou art unable even to seek Me by practice, be thou intent on My work; performing actions for My sake also, thou shalt attain perfection." Odia Translation "ଯଦି ତୁମେ ଏପରି ନିରନ୍ତର ଅଭ୍ୟାସ କରିବାରେ ମଧ୍ୟ ଅସମର୍ଥ, ତେବେ କେବଳ ମୋରି ସନ୍ତୋଷ ପାଇଁ କରାଯାଉଥିବା କର୍ମରେ ତତ୍ପର ହୁଅ (ମତ୍କର୍ମପରମଃ ଭବ) I ମୋ ନିମନ୍ତେ ସମସ୍ତ କର୍ତ୍ତବ୍ୟ କର୍ମ ସମ୍ପାଦନ କରି ମଧ୍ୟ ତୁମେ ପରମ ସିଦ୍ଧି ଲାଭ କରିବ।" French Translation (Traduction en Français) "Si tu es incapable même de Me rechercher par la pratique, sois tout entier dévoué à Mon œuvre ; accomplissant des actions pour l'amour de Moi aussi, tu atteindras la perfection." Bhagavad Gita: Chapter 12, Verse 11 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रितः । सर्वकर्मफलत्यागं ततः कुरु यतात्मवान् ॥ १२.११ ॥ IAST transliteration athaitadapy aśaktō ’si kartuṃ madyōgamāśritaḥ | sarvakarmaphalatyāgaṃ tataḥ kuru yatātmavān || 12.11 || Sanskrit Verse in Odia Script ଅଥୈତଦପ୍ୟଶକ୍ତୋଽସି କର୍ତୁଂ ମଦ୍ଯୋଗମାଶ୍ରିତḥ | | ସର୍ବକର୍ମଫଲତ୍ୟାଗଂ ତତଃ କୁରୁ ୟତାତ୍ମବାନ୍ || ୧୧ || Sri Aurobindo's English Interpretation "But if thou art unable to do even this, then taking refuge in My Yoga, renounce the fruit of all actions, self-controlled." Odia Translation "ଯଦି ତୁମେ ମୋର ଶରଣାଗତ ହୋଇ ଏପରି ମୋ ନିମନ୍ତେ କର୍ମ କରିବାରେ ମଧ୍ୟ ନିଜକୁ ଅସମର୍ଥ ମନେ କରୁଛ, ତେବେ ମନକୁ ସଂଯମ କରି (ୟତାତ୍ମବାନ୍), ସମସ୍ତ କର୍ମର ଫଳ ପ୍ରତି ଆସକ୍ତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ପରିତ୍ୟାଗ କର।" French Translation (Traduction en Français) "Mais si tu es incapable de faire même cela, alors cherchant refuge dans Mon Yoga, renonce au fruit de toutes les actions, maître de toi-même." Bhagavad Gita: Chapter 12, Verse 12 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते । ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ १२.१२ ॥ IAST transliteration śrēyō hi jñānamabhyāsājjñānād dhyānaṃ viśiṣyatē | dhyānātkarmaphalatyāgastyāgācchāntiranantaram || 12.12 || Sanskrit Verse in Odia Script ଶ୍ରେୟୋ ହି ଜ્ઞାନମଭ୍ୟାସାଜ୍ଜ୍ଞାନାଦ୍ଧ୍ୟାନଂ ବିଶିଷ୍ୟତେ | ଧ୍ୟାନାତ୍କର୍ମଫଲତ୍ୟାଗସ୍ତ୍ୟାଗାଚ୍ଛାନ୍ତିରନନ୍ତରମ୍ || ୧୨ || Sri Aurobindo's English Interpretation "Better indeed is Knowledge than constant practice; than Knowledge, Meditation is more excellent; than Meditation, Renunciation of the fruit of action; on Renunciation follows immediately Peace." Odia Translation "ବିବେକହୀନ ଅଭ୍ୟାସ ଅପେକ୍ଷା ଶାସ୍ତ୍ରଜ୍ଞାନ ଶ୍ରେଷ୍ଠ; ଜ୍ଞାନ ଅପେକ୍ଷା ଭଗବଦ୍-ଧ୍ୟାନ ଅତି ଶ୍ରେଷ୍ଠ ଅଟେ I ଆଉ ଧ୍ୟାନ ଅପେକ୍ଷା କର୍ମଫଳର ଆସକ୍ତି ତ୍ୟାଗ କରିବା ସର୍ବଶ୍ରେଷ୍ଠ, କାରଣ ଏହି ତ୍ୟାଗ କରିବା ମାତ୍ରେ ହିଁ ସାଧକ ଅତି ଶୀଘ୍ର ପରମ ଆନ୍ତରିକ ଶାନ୍ତି ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Meilleure en effet είναι la Connaissance qu'une pratique machinale ; à la Connaissance, la Méditation είναι supérieure ; à la Méditation, le Renoncement au fruit de l'action ; du Renoncement découle immédiatement la Paix." Bhagavad Gita: Chapter 12, Verse 13 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च । निर्ममो निरहङ्कारः समदुःखसुखः क्षमी ॥ १२.१३ ॥ IAST transliteration advēṣṭā sarvabhūtānāṃ maitraḥ karuṇa ēva ca | nirmamō nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī || 12.13 || Sanskrit Verse in Odia Script ଅଦ୍ଵେଷ୍ଟା ସର୍ବଭୂତାନାଂ ମୈତ୍ରଃ କରୁଣ ଏବ ଚ | ନିର୍ମମୋ ନିରହଙ୍କାରଃ ସମଦୁଃଖସୁଖଃ କ୍ଷମୀ || ୧୩ || Sri Aurobindo's English Interpretation "He who has no hatred for any living being, who is friendly and compassionate to all, free from the sense of 'mine' and 'I', equal in sorrow and pleasure, patient and forgiving," Odia Translation "ଯେଉଁ ଭକ୍ତ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ପ୍ରତି ଦ୍ଵେଷଭାବ ରହିତ, ଯିଏ ସମସ୍ତଙ୍କର ନିଷ୍କାମ ମିତ୍ର ଓ ଦୟାଳୁ (କରୁଣଃ), ଯିଏ ମମତାରହିତ ଓ ଅହଙ୍କାରରହିତ, ସୁଖ ଏବଂ ଦୁଃଖ ଉଭୟ ସ୍ଥିତିରେ ସମାନ (ସ୍ଥିର) ରହନ୍ତି ତଥା ଅପରାଧୀକୁ କ୍ଷମା ପ୍ରଦାନ କରନ୍ତି," French Translation (Traduction en Français) "Celui qui n'a de haine pour aucun être vivant, qui είναι amical et compatissant envers tous, libre du sens du 'mien' et du 'moi', égal dans la douleur et le plaisir, patient et indulgent," Bhagavad Gita: Chapter 12, Verse 14 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script सन्तुष्टः सततं योगी यतात्मा दृढनिश्चयः । मय्यर्पितमनोबुद्धिर्यो मद्भक्तः स मे प्रियः ॥ १२.१४ ॥ IAST transliteration santuṣṭaḥ satataṃ yōgī yatātmā dhr̥ḍhaniścayaḥ | mayyarpitamanōbuddhir yō madbhaktaḥ sa mē priyaḥ || 12.14 || Sanskrit Verse in Odia Script ସନ୍ତୁଷ୍ଟଃ ସତତଂ ୟୋଗୀ ୟତାତ୍ମା ଦୃଢ଼ନିଶ୍ଚୟଃ | ମୟ୍ୟର୍ପିତମନୋବୁଦ୍ଧିର୍ଵୋ ମଦ୍ଭକ୍ତଃ ସ ମେ ପ୍ରିୟଃ || ୧୪ || Sri Aurobindo's English Interpretation "—ever content, the Yogin of controlled self, firm in his resolve, with mind and understanding centered in Me, he, My devotee, is dear to Me." Odia Translation "—ଯିଏ ନିରନ୍ତର ସନ୍ତୁଷ୍ଟ ରହନ୍ତି, ଯାହାଙ୍କର ମନ ସଂଯମିତ, ଯିଏ ଦୃଢ଼ ସଙ୍କଳ୍ପଯୁକ୍ତ ଏବଂ ଯିଏ ଆପଣାର ମନ ଓ ବୁଦ୍ଧି ମୋଠାରେ ସମ୍ପୂର୍ଣ୍ଣ ସମର୍ପଣ କରିଛନ୍ତି, ସେହିପରି ମୋର ପ୍ରେମୀ ଭକ୍ତ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "—toujours content, le Yogi maître de soi, ferme en sa résolution, le mental et l'intelligence centrés en Moi, celui-là, Mon dévot, M'est cher." Bhagavad Gita: Chapter 12, Verse 15 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः । हर्षामर्षभयोद्वेगैर्मुक्तो यः स च मे प्रियः ॥ १२.१५ ॥ IAST transliteration yasmānnōdvijatē lōkō lōkānnōdvijatē ca yaḥ | harṣāmarṣabhayōdvēgair muktō yaḥ sa ca mē priyaḥ || 12.15 || Sanskrit Verse in Odia Script ୟସ୍ମାନ୍ନୋଦ୍ଵିଜତେ ଲୋକୋ ଲୋକାନ୍ନୋଦ୍ଵିଜତେ ଚ ୟଃ | ହର୍ଷାମର୍ଷଭୟୋଦ୍ଵେଗୈର୍ମୁକ୍ତୋ ୟଃ ସ ଚ ମେ ପ୍ରିୟଃ || ୧୫ || Sri Aurobindo's English Interpretation "He by whom the world is not afflicted and who is not afflicted by the world, and who is free from the anxieties of joy, anger, fear and agitation, he too is dear to Me." Odia Translation "ଯେଉଁ ଭକ୍ତଙ୍କ ଦ୍ଵାରା ସଂସାରର କୌଣସି ଜୀବ ଉଦ୍ଵେଗ ବା ଭୟ ପାଆନ୍ତି ନାହିଁ ଏବଂ ଯିଏ ସ୍ଵୟଂ ମଧ୍ୟ ସଂସାରର କୌଣସି ଜୀବ ଦ୍ଵାରା ବିଚଳିତ ହୁଅନ୍ତି ନାହିଁ, ଏବଂ ଯିଏ ଅତ୍ୟଧିକ ହର୍ଷ, ଅସୂୟା (ଅମର୍ଷ), ଭୟ ତଥା ଉଦ୍ଵେଗରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ, ସେ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Celui par qui le monde n'est point affligé et qui n'est point affligé par le monde, et qui είναι libre des anxiétés de la joie, de la colère, de la peur et de l'agitation, celui-là aussi M'est cher." Bhagavad Gita: Chapter 12, Verse 16 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः । सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ १२.१६ ॥ IAST transliteration anapekṣaḥ śucirdakṣa udāsīnō gatavyathaḥ | sarvārambhaparityāgī yō madbhaktaḥ sa mē priyaḥ || 12.16 || Sanskrit Verse in Odia Script ଅନପେକ୍ଷଃ ଶୁଚିର୍ଦକ୍ଷ ଉଦାସୀନୋ ଗତବ୍ୟଥଃ | ସର୍ବାରମ୍ଭପରିତ୍ୟାଗୀ ୟୋ ମଦ୍ଭକ୍ତଃ ସ ମେ ପ୍ରିୟଃ || ୧୬ || Sri Aurobindo's English Interpretation "He who desires nothing, who is pure, skillful, indifferent, free from all agony, and who has abandoned all selfish undertakings, he, My devotee, is dear to Me." Odia Translation "ଯେଉଁ ଭକ୍ତ ସାଂସାରିକ ଆକାଙ୍ଖ୍ୟାରୁ ରହିତ (ଅନପେକ୍ଷଃ), ବାହ୍ୟ ଓ ଆଭ୍ୟନ୍ତରୀଣ ଭାବେ ଶୁଚି (ପବିତ୍ର), ସାଧନାରେ ଚତୁର ବା ଦକ୍ଷ, ସର୍ବଦା ପକ୍ଷପାତରହିତ ତଟସ୍ଥ (ଉଦାସୀନ), ସମସ୍ତ ମାନସିକ ବ୍ୟଥାରୁ ମୁକ୍ତ ଏବଂ ସମସ୍ତ ପ୍ରକାର କର୍ତ୍ତୃତ୍ଵ ଅଭିମାନଯୁକ୍ତ ସକାମ କର୍ମ ତ୍ୟାଗ କରିଛନ୍ତି, ସେ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Celui qui ne désire rien, qui είναι pur, habile, indifférent, libre de toute agonie, et qui a abandonné toute entreprise intéressée, celui-là, Mon dévot, M'est cher." Bhagavad Gita: Chapter 12, Verse 17 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति । शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥ १२.१७ ॥ IAST transliteration yō na hr̥ṣyati na dvēṣṭi na śōcati na kāṅkṣati | śubhāśubhaparityāgī bhaktimānyaḥ sa mē priyaḥ || 12.17 || Sanskrit Verse in Odia Script | ୟୋ ନ ହୃଷ୍ୟତି ନ ଦ୍ଵେଷ୍ଠି ନ ଶୋଚତି ନ କାଙ୍ଖ୍ୟତି | ଶୁଭାଶୁଭପରିତ୍ୟାଗୀ ଭକ୍ତିମାନ୍ୟଃ ସ ମେ ପ୍ରିୟଃ || ୧ Tracking୭ || Sri Aurobindo's English Interpretation "He who neither rejoices, nor hates, nor grieves, nor desires, and who has renounced good and evil fortune, he, full of devotion, is dear to Me." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ସାଂସାରିକ ପ୍ରାପ୍ତିରେ ଅତ୍ୟଧିକ ପ୍ରଫୁଲ୍ଲିତ ହୁଅନ୍ତି ନାହିଁ, କାହାକୁ ଦ୍ଵେଷ କରନ୍ତି ନାହିଁ, ପ୍ରିୟଜନଙ୍କ ବିୟୋଗରେ ଶୋକ କରନ୍ତି ନାହିଁ କିମ୍ବା କୌଣସି ଅପ୍ରାପ୍ତ ବସ୍ତୁର କାମନା କରନ୍ତି ନାହିଁ, ଏବଂ ଶୁଭ ଓ ଅଶୁଭ ଉଭୟ କର୍ମର ଫଳକୁ ପରିତ୍ୟାଗ କରିଛନ୍ତି, ସେହି ଭକ୍ତିମାନ ସାଧକ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "Celui qui ne se réjouit pas, ne hait pas, ne s'afflige pas, ne désire pas, et qui a renoncé à la bonne comme à la mauvaise fortune, celui-là, plein de dévotion, M'est cher." Bhagavad Gita: Chapter 12, Verse 18 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script समः शत्रौ च मित्रे च तथा मानापमानयोः । शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥ १२.१८ ॥ IAST transliteration samaḥ śatrau ca mitrē ca tathā mānāpamānayōḥ | śītōṣṇasukhaduḥkhēṣu samaḥ saṅgavivarjitaḥ || 12.18 || Sanskrit Verse in Odia Script ସମଃ ଶତ୍ରୌ ଚ ମିତ୍ରେ ଚ ତଥା ମାନାପମାନୟୋଃ | ଶୀତୋଷ୍ଣସୁଖदुଃଖେଷୁ ସମଃ ସଙ୍ଗବିବର୍ଜିତଃ || ୧୮ || Sri Aurobindo's English Interpretation "Equal to foe and friend, and also in honor and disgrace, equal in cold and heat, pleasure and pain, and free from all attachment," Odia Translation "ଯିଏ ଶତ୍ରୁ ଏବଂ ମିତ୍ର ଉଭୟଙ୍କ ପ୍ରତି ସମାନ ଭାବ ରଖନ୍ତି, ସେହିପରି ମାନ ଏବଂ ଅପମାନରେ ସ୍ଥିର ରହନ୍ତି, ଶୀତ ଓ ଉଷ୍ଣତା ଏବଂ ସୁଖ ଓ ଦୁଃଖରେ ସମଭାବ (ସମଃ) ରଖନ୍ତି ତଥା ସର୍ବପ୍ରକାର ସାଂସାରିକ ଆସକ୍ତିରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ (ସଙ୍ଗବିବର୍ଜିତଃ)," French Translation (Traduction en Français) "Égal envers l'ennemi et l'ami, et de même dans l'honneur et l'infamie, égal dans le froid et le chaud, le plaisir et la douleur, et libre de tout attachement," Bhagavad Gita: Chapter 12, Verse 19 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ १२.१९ ॥ IAST transliteration tulyanindāstutirmaunī santuṣṭō yēna kēnacid | anikētaḥ sthiramatir bhaktimānmē priyō narō || 12.19 || Sanskrit Verse in Odia Script ତୁଲ୍ୟନିନ୍ଦାସ୍ତୁତିର୍ମୌନୀ ସନ୍ତୁଷ୍ଟୋ ୟେନ କେନଚିତ୍ | ଅନିକେତଃ ସ୍ଥିରମତିର୍ଭକ୍ତିମାନ୍ମେ ପ୍ରିୟୋ ନରଃ || ୧୯ || Sri Aurobindo's English Interpretation "—to whom blame and praise are equal, silent, content with whatever comes, homeless, steady in mind, full of devotion, that man is dear to Me." Odia Translation "—ଯାହାଙ୍କ ପାଇଁ ନିନ୍ଦା ଓ ପ୍ରଶଂସା ସମାନ (ତୁଲ୍ୟ), ଯିଏ ସଦା ଗମ୍ଭୀର ବା ମୌନ ରହନ୍ତି, ଯେକୌଣସି ପରିସ୍ଥିତି ବା ବସ୍ତୁ ମିଳିଲେ ମଧ୍ୟ ସନ୍ତୁଷ୍ଟ ଥାନ୍ତି, ଗୃହ ପ୍ରତି ଆସକ୍ତିରହିତ (ଅନିକେତଃ) ଏବଂ ସ୍ଥିର ବୁଦ୍ଧିସମ୍ପନ୍ନ, ସେହି ଭକ୍ତିମਾਨ ମନୁଷ୍ୟ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ଅଟନ୍ତି।" French Translation (Traduction en Français) "—pour qui le blâme et la louange sont égaux, silencieux, content de tout ce qui lui vient, sans demeure fixe, l'esprit stable, plein de dévotion, cet homme M'est cher." Bhagavad Gita: Chapter 12, Verse 20 (ଦ୍ୱାଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥ १२.२० ॥ IAST transliteration yē tu dharmyāmṛtam idaṃ yathōktaṃ paryupāsatē | śraddadhānā matparamā bhaktāstē ’tīva mē priyāḥ || 12.20 || Sanskrit Verse in Odia Script ୟେ ତୁ ଧର୍ମ୍ୟାମୃତମିଦଂ ୟଥୋକ୍ତଂ ପର୍ୟୁପାସତେ | ଶ୍ରଦ୍ଧଧାନା ମତ୍ପରମା ଭକ୍ତାସ୍ତେଽତୀବ ମେ ପ୍ରିୟାଃ || ୨୦ || Sri Aurobindo's English Interpretation "But those who entirely follow this nectar of Righteous Law (Dharmyamrita) as declared, endowed with faith, making Me their supreme goal, they, My devotees, are exceedingly dear to Me." Odia Translation "ମାତ୍ର ଯେଉଁ ଶ୍ରଦ୍ଧାବାନ ଭକ୍ତମାନେ ମୋତେ ହିଁ ଆପଣାର ପରମ ଲକ୍ଷ୍ୟ ମାନି (ମତ୍ପରମାଃ), ଉପରେ କୁହାଯାଇଥିବା ଏହି ଧର୍ମରୂପକ ଅମୃତକୁ (ଧର୍ମ୍ୟାମୃତମ୍) ପୂର୍ଣ୍ଣ ରୂପେ ଅନୁସରଣ କରି ଉପାସନା କରନ୍ତି, ସେହି ପ୍ରେମୀ ଭକ୍ତମାନେ ମୋର ଅତ୍ୟନ୍ତ ପ୍ରିୟ (ଅତୀବ ମେ ପ୍ରିୟାଃ) ଅଟନ୍ତି।" French Translation (Traduction en Français) "Mais ceux qui suivent entièrement ce nectar de la Loi Juste (Dharmyamrita) tel qu'il został déclaré, doués de foi, faisant de Moi leur but suprême, ceux-là, Mes dévots, M'offrent une tendresse infinie." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे भक्तियोगो नाम द्वादशोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 13/ Chapter 13. The Field and Its Knower Bhagavad Gita: Chapter 13, Verse 1 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च । एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव ॥ १३.१ ॥ IAST transliteration arjuna uvāca — prakṛtiṃ puruṣaṃ caiva kṣētraṃ kṣētrajñam ēva ca | ētad vēditum icchāmi jñānaṃ jñēyaṃ ca kēśava || 13.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ପ୍ରକୃତିଂ ପୁରୁଷଂ ଚୈବ କ୍ଷେତ୍ରଂ କ୍ଷେତ୍ରଜ୍ଞମେବ ଚ | ଏତଦ୍ଵେଦିତୁମିଚ୍ଛାମି ଜ୍ଞାନଂ ଜ୍ଞେୟଂ ଚ କେଶବ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: Prakriti (Matter) and Purusha (Spirit), the Field (Kshetra) and the Knower of the Field (Kshetrajna), Knowledge (Jnana) and the Object of Knowledge (Jneya)—this I desire to learn, O Keshava." Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ହେ କେଶବ! ମୁଁ ପ୍ରକୃତି ଓ ପୁରୁଷ, କ୍ଷେତ୍ର (ଶରୀର) ଓ କ୍ଷେତ୍ରଜ୍ଞ (ଜୀବାତ୍ମା), ଏବଂ ଜ୍ଞାନ ଓ ଜ୍ଞେୟ (ଜାଣିବା ଯୋଗ୍ୟ ପରମବ୍ରହ୍ମ) ବିଷୟରେ ସବିଶେଷ ଜାଣିବାକୁ ଇଚ୍ଛା କରୁଛି।" French Translation (Traduction en Français) "Arjuna dit: La Prakriti (la Nature) et le Purusha (l'Esprit), le Champ (Kshetra) et le Connaisseur du Champ (Kshetrajna), la Connaissance (Jnana) et l'Objet de Connaissance (Jneya) — voilà ce que je désire apprendre, ô Keshava." Bhagavad Gita: Chapter 13, Verse 2 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — इदं शरीरं कौन्तेय क्षेत्रमित्यभिधियते । एतद्यो वेत्ति तं प्राहुः क्षेत्रज्ञ इति तद्विदः ॥ १३.२ ॥ IAST transliteration śrībhagavānuvāca — idaṃ śarīraṃ kauntēya kṣētram ity abhidhīyatē | ētad yō vētti taṃ prāhuḥ kṣētrajña iti tadvidaḥ || 13.2 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଇଦଂ ଶରୀରଂ କୌନ୍ତେୟ କ୍ଷେତ୍ରମିତ୍ୟଭିଧୀୟତେ | ଏତଦ୍ଵୋ ବେତ୍ତି ତଂ ପ୍ରାହୁଃ କ୍ଷେତ୍ରଜ୍ଞ ଇତି ତଦ୍ଵିଦଃ || ୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: This body, O son of Kunti, is called the Field (Kshetra); and he who knows it, him the knowers thereof call the Knower of the Field (Kshetrajna)." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ କୌନ୍ତେୟ! ଏହି ମାନବ ଶରୀରକୁ 'କ୍ଷେତ୍ର' (କର୍ମକ୍ଷେତ୍ର ବା ବିଲ) ବୋଲି କୁହାଯାଏ I ଏବଂ ଯିଏ ଏହି ଶରୀରକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଜାଣେ (ଅନ୍ତର୍ଯ୍ୟାମୀ), ତାଙ୍କୁ ତତ୍ତ୍ଵଜ୍ଞାନୀମାନେ 'କ୍ଷେତ୍ରଜ୍ଞ' (ଜୀବାତ୍ମା ବା ପରମାତ୍ମା) ବୋଲି କହନ୍ତି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Ce corps, ô fils de Kunti, est appelé le Champ (Kshetra) ; et celui qui lo connaît, les connaisseurs de cette vérité l'appellent le Connaisseur du Champ (Kshetrajna)." Bhagavad Gita: Chapter 13, Verse 3 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत । क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥ १३.३ ॥ IAST transliteration kṣētrajñaṃ cāpi māṃ viddhi sarvakṣētrēṣu bhārata | kṣētrakṣētrajñayōr jñānaṃ yat taj jñānaṃ mataṃ mama || 13.3 || Sanskrit Verse in Odia Script କ୍ଷେତ୍ରଜ୍ଞଂ ଚାପି ମାଂ ବିଦ୍ଧି ସର୍ବକ୍ଷେତ୍ରେଷୁ ଭାରତ | କ୍ଷେତ୍ରକ୍ଷେତ୍ରଜ୍ଞୟୋର୍ଜ୍ଞାନଂ ଯତ୍ତଜ୍ଜ୍ଞାନଂ ମତଂ ମମ || ୩ || Sri Aurobindo's English Interpretation "Know Me also, O Bharata, to be the Knower of the Field in all Fields; the knowledge of the Field and the Knower of the Field, that I hold to be real Knowledge." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ତୁମେ ସମସ୍ତ କ୍ଷେତ୍ର ମଧ୍ୟରେ (ସମସ୍ତ ଶରୀରରେ) ବିଦ୍ୟମାନ କ୍ଷେତ୍ରଜ୍ଞ ବୋଲି ପ୍ରକୃତରେ ମୋତେ ହିଁ ଜାଣ I କ୍ଷେତ୍ର ଏବଂ କ୍ଷେତ୍ରଜ୍ଞର ଯେଉଁ ପରମ ଜ୍ଞାନ, ତାହାକୁ ହିଁ ମୁଁ ପ୍ରକୃତ 'ଜ୍ଞାନ' ବୋଲି ମନେକରେ।" French Translation (Traduction en Français) "Sache aussi, ô Bharata, que Je suis le Connaisseur du Champ dans tous les Champs ; la connaissance du Champ et du Connaisseur du Champ, voilà ce que Je tiens pour la vraie Connaissance." Bhagavad Gita: Chapter 13, Verse 4 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् । स च यो यत्प्रभावश्च तत्समासेन मे शृणु ॥ १३.४ ॥ IAST transliteration tat kṣētraṃ yac ca yādṛkc ca yadvikāri yataś ca yat | sa ca yō yatprabhāvaś ca tat samāsēna mē śr̥ṇu || 13.4 || Sanskrit Verse in Odia Script ତତ୍କ୍ଷେତ୍ରଂ ଯଚ୍ଚ ଯାଦୃକ୍ଚ ଯଦ୍ଵିକାରି ଯତଶ୍ଚ ଯତ୍ | ସ ଚ ଯୋ ଯତ୍ପ୍ରଭାବଶ୍ଚ ତତ୍ସମାସେନ ମେ ଶୃଣୁ || ୪ || Sri Aurobindo's English Interpretation "What that Field is, of what nature, what are its modifications, whence it proceeds, and who He is and what are His powers, hear that from Me in brief." Odia Translation "ସେହି କ୍ଷେତ୍ର କଣ, ଏହାର ସ୍ଵରୂପ କିପରି, ଏଥିରେ କେଉଁ କେଉଁ ବିକାର (ପରିବର୍ତ୍ତନ) ଜାତ ହୁଏ, ଏହା କେଉଁ କାରଣରୁ ସୃଷ୍ଟି ହୋଇଛି ଏବଂ ସେହି କ୍ଷେତ୍ରଜ୍ଞ କିଏ ତଥା ତାଙ୍କର ପ୍ରଭାବ କଣ, ସେହି ସବୁ ବିଷୟ ମୋଠାରୁ ସଂକ୍ଷେପରେ ଶୁଣ।" French Translation (Traduction en Français) "Ce qu'est ce Champ, quelle est sa nature, quelles sont ses modifications, d'où il procède, et qui Il est et quels sont Ses pouvoirs, écoute-le de Moi en abrégé." Bhagavad Gita: Chapter 13, Verse 5 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् । ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ॥ १३.५ ॥ IAST transliteration r̥ṣibhir bahudhā gītaṃ chandōbhir vividhaiḥ pr̥thak | brahmasūtrapadaiś caiva hētumadbhir viniścitaiḥ || 13.5 || Sanskrit Verse in Odia Script ଋଷିଭିର୍ବହୁଧା ଗୀତଂ ଛନ୍ଦୋଭିର୍ଵିଭିଧୈଃ ପୃଥକ୍ | ବ୍ରହ୍ମସୂତ୍ରପଦୈଶ୍ଚୈବ ହେତୁମଦ୍ଭିର୍ଵିନିଶ୍ଚିତୈଃ || ୫ || Sri Aurobindo's English Interpretation "It has been sung by rishis in many ways, in various hymns separately, and also in the logical and conclusive words of the Brahma-Sutras." Odia Translation "ଏହି ସତ୍ୟ ବଡ଼ ବଡ଼ ଋଷିମାନଙ୍କ ଦ୍ଵାରା ଭିନ୍ନ ଭିନ୍ନ ସ୍ଥାନରେ ବହୁ ପ୍ରକାରରେ ଗାନ କରାଯାଇଛି, ବିଭିନ୍ନ ବୈଦିକ ମନ୍ତ୍ର (ଛନ୍ଦ) ଗୁଡ଼ିକରେ ପୃଥକ ଭାବେ ବର୍ଣ୍ଣନା କରାଯାଇଛି ଏବଂ ଯୁକ୍ତିଯୁକ୍ତ ତଥା ସୁନିଶ୍ଚିତ ବ୍ରହ୍ମସୂତ୍ରର ପଦଗୁଡ଼ିକରେ ମଧ୍ୟ ଏହା ପ୍ରତିପାଦିତ ହୋଇଛି।" French Translation (Traduction en Français) "Cela a été chanté par les rishis de bien des manières, dans divers hymnes séparément, et aussi dans les paroles logiques et concluantes des Brahma-Sutras." Bhagavad Gita: Chapter 13, Verse 6 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च । इन्द्रियाणीदशैकं च पञ्च चेन्द्रियगोचराः ॥ १३.६ ॥ IAST transliteration mahābhūtāny ahaṅkārō buddhir avyaktam ēva ca | indriyāṇi daśāikaṃ ca pañca cēndriyagōcarāḥ || 13.6 || Sanskrit Verse in Odia Script ମହାଭୂତାନ୍ୟହଙ୍କାରୋ ବୁଦ୍ଧିରବ୍ୟକ୍ତମେବ ଚ | ଇନ୍ଦ୍ରିୟାଣୀଦଶୈକଂ ଚ ପଞ୍ଚ ଚେନ୍ଦ୍ରିୟଗୋଚରାḥ || ୬ || Sri Aurobindo's English Interpretation "The great Elements, Egoism, Intellect, and the Unmanifest, the ten Senses and the one (mind), and the five objects of the senses—" Odia Translation "ପଞ୍ଚ ମହାଭୂତ (ଖିତି, ଅପ୍, ତେଜ, ମରୁତ୍, ବ୍ୟୋମ), ଅହଙ୍କାର, ବୁଦ୍ଧି, ଅବ୍ୟକ୍ତ ମୂଳ ପ୍ରକୃତି, ଦଶଟି ଇନ୍ଦ୍ରିୟ (ପଞ୍ଚ ଜ୍ଞାନେନ୍ଦ୍ରିୟ ଓ ପଞ୍ଚ କର୍ମେନ୍ଦ୍ରିୟ), ଏକମାତ୍ର ମନ ଏବଂ ଇନ୍ଦ୍ରିୟମାନଙ୍କର ପଞ୍ଚ ଭୋଗ୍ୟ ବିଷୟ—" French Translation (Traduction en Français) "Les grands Éléments, l'Égoïsme, l'Intellect, et le Non-Manifesté, les dix Sens et l'unique (mental), et les cinq objets des sens —" Bhagavad Gita: Chapter 13, Verse 7 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script इच्छा द्वेषः सुखं दुःखं सङ्घातश्चेतना धृतिः । एतत्क्षेत्रं समासेन सविकारमुदाहृतम् ॥ १३.७ ॥ IAST transliteration icchā dvēṣaḥ sukhaṃ duḥkhaṃ saṅghātaś cētanā dhr̥tiḥ | ētad kṣētraṃ samāsēna sawikāram udāhṛtam || 13.7 || Sanskrit Verse in Odia Script ଇଚ୍ଛା ଦ୍ଵେଷଃ ସୁଖଂ ଦୁଃଖଂ ସଙ୍ଘାତଶ୍ଚେତନା ଧୃତିଃ | ଏତତ୍କ୍ଷେତ୍ରଂ ସମାସେନ ସଵିକାରମୁଦାହୃତମ୍ || ୭ || Sri Aurobindo's English Interpretation "—Desire, Liking and Disliking, Pleasure and Pain, the physical Aggregate (body), Consciousness, Fortitude—this is the Field in brief with its modifications." Odia Translation "—ଆକାଙ୍ଖ୍ୟା (ଇଚ୍ଛା), ବିକର୍ଷଣ (ଦ୍ଵେଷ), ସୁଖ, ଦୁଃଖ, ସ୍ଥୂଳ ଶରୀରରୂପକ ପିଣ୍ଡ (ସଙ୍ଘାତଃ), ଚେତନା ଏବଂ ଧୈର୍ଯ୍ୟ (ଧୃତିଃ); ଏହି ସମସ୍ତ ବିଷୟକୁ ସଂକ୍ଷେପରେ ବିକାର ସହିତ 'କ୍ଷେତ୍ର' ବୋଲି ବର୍ଣ୍ଣନା କରାଯାଇଛି।" French Translation (Traduction en Français) "—le Désir, l'Attraction et la Répulsion, le Plaisir et la Douleur, l'Agrégat physique, la Conscience, la Constance — tel είναι en abrégé le Champ avec ses modifications." Bhagavad Gita: Chapter 13, Verse 8 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् । आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रहः ॥ १३.८ ॥ IAST transliteration amānitvam adambhitvam ahiṃsā kṣāntir ārjavam | ācāryōpāsanaṃ śaucaṃ sthairyam ātmavinigrahaḥ || 13.8 || Sanskrit Verse in Odia Script ଅମାନିତ୍ଵମଦମ୍ଭିତ୍ଵମହିଂସା କ୍ଷାନ୍ତିରାର୍ଜଵମ୍ | ଆଚାର୍ୟୋପାସନଂ ଶୌଚଂ ସ୍ଥୈର୍ୟମାତ୍ମଵିନିଗ୍ରହଃ || ୮ || Sri Aurobindo's English Interpretation "Absence of pride, lack of arrogance, harmlessness, patience, uprightness, service to the Guru, purity, steadfastness, self-control," Odia Translation "ଅଭିମାନଶୂନ୍ୟତା (ଆତ୍ମଶ୍ଲାଘାର ଅଭାବ), ଦମ୍ଭହୀନତା, ଅହିଂସା, କ୍ଷମାଶୀଳତା, ସରଳତା (ଆର୍ଜବମ୍), ଶ୍ରଦ୍ଧାପୂର୍ବକ ଗୁରୁସେବା (ଆଚାର୍ଯ୍ୟୋପାସନମ୍), ବାହ୍ୟ ଓ ଆନ୍ତରିକ ପବିତ୍ରତା, ସ୍ଥିରତା ଏବଂ ମନ-ଇନ୍ଦ୍ରିୟର ନିଗ୍ରହ," French Translation (Traduction en Français) "L'absence de fierté, le manque d'arrogance, l'inoffensivité, la patience, la droiture, le service du Maître (Guru), la pureté, la constance, la maîtrise de soi," Bhagavad Gita: Chapter 13, Verse 9 (ତ୍ରୟୋଦଶ ଅଧ୍ୟαୟ, ନବମ ଶ୍ଳୋକ) Devanagari script इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च । जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् ॥ १३.९ ॥ IAST transliteration indriyārthēṣu vairāgyam anahaṅkāra ēva ca | janmamṛtyujarāvyādhiduḥkhadōṣānudarśanam || 13.9 || Sanskrit Verse in Odia Script ଇନ୍ଦ୍ରିୟାର୍ଥେଷୁ ବୈରାଗ୍ୟମନହଙ୍କାର ଏବଚ | ଜନ୍ମମୃତ୍ୟୁଜରାବ୍ୟାଧିଦୁଃଖଦୋଷାନୁଦର୍ଶନମ୍ || ୯ || Sri Aurobindo's English Interpretation "Dispassion towards the objects of the senses, absence of egoism, and insight into the pain and evil of birth, death, old age and disease," Odia Translation "ଇନ୍ଦ୍ରିୟର ସମସ୍ତ ସାଂସାରିକ ବିଷୟଭୋଗ ପ୍ରତି ବୈରାଗ୍ୟ, ଅହଙ୍କାରହୀନତା ଏବଂ ଜନ୍ମ, ମୃତ୍ୟୁ, ବାର୍ଦ୍ଧକ୍ୟ (ଜରା) ତଥା ରୋଗବ୍ୟାଧି ମଧ୍ୟରେ ଥିବା ଦୁଃଖ ଓ ଦୋଷଗୁଡ଼ିକୁ ବାରମ୍ବାର ନିରୀକ୍ଷଣ କରି ଚିନ୍ତନ କରିବା," French Translation (Traduction en Français) "Le détachement envers les objets des sens, l'absence d'égoïsme, et la perception de la douleur et du mal inhérents à la naissance, à la mort, à la vieillesse et à la maladie," Bhagavad Gita: Chapter 13, Verse 10 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु । नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ १३.१० ॥ IAST transliteration asaktir anabhiṣvaṅgaḥ putradāragr̥hādiṣu | nityaṃ ca samacittatvam iṣṭāniṣṭōpapattiṣu || 13.10 || Sanskrit Verse in Odia Script ଅସକ୍ତିରନଭିଷ୍ଵଙ୍ଗଃ ପୁତ୍ରଦାରଗୃହାଦିଷୁ | ନିତ୍ୟଂ ଚ ସମଚିତ୍ତତ୍ଵମିଷ୍ଟାନିଷ୍ଟୋପପତ୍ତିଷୁ || ୧୦ || Sri Aurobindo's English Interpretation "Unattachment, absence of clinging to son, wife, home and the rest, and a constant equal-mindedness amid agreeable and disagreeable events," Odia Translation "ଆସକ୍ତିହୀନତା, ପୁତ୍ର, ସ୍ତ୍ରୀ, ଗୃହ ତଥା ସାଂସାରିକ ସମ୍ପତ୍ତି ପ୍ରତି ମମତା ବା ମୋହର ଅଭାବ ଏବଂ ଅନୁକୂଳ (ଇଷ୍ଟ) କିମ୍ବା ପ୍ରତିକୂଳ (ଅନିଷ୍ଟ) ପରିସ୍ଥିତି ପ୍ରାପ୍ତ ହେଲେ ମଧ୍ୟ ସର୍ବଦା ସମଚିତ୍ତ ରହିବା (ମନକୁ ସ୍ଥିର ରଖିବା)," French Translation (Traduction en Français) "Le non-attachement, l'absence de cramponnement au fils, à la femme, à la demeure et au reste, et une constante égalité d'esprit face aux événements agréables et désagréables," Bhagavad Gita: Chapter 13, Verse 11 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script मयि चानन्ययोगेन भक्तिरव्यभिचारिणी । विविक्तदेशसेवित्वं रतिर्जनसंसदि ॥ १३.११ ॥ IAST transliteration mayi cānanyayōgēna bhaktir avyabhicāriṇī | viviktadēśasēvitvaṃ ratir janasaṃsadi || 13.11 || Sanskrit Verse in Odia Script ମୟି ଚାନନ୍ୟୟୋଗେନ ଭକ୍ତିରଵ୍ୟଭିଚାରିଣୀ | ଵିଵିକ୍ତଦେଶସେଵିତ୍ଵଂ ରତିର୍ଜନସଂସଦି || ୧୧ || Sri Aurobindo's English Interpretation "Unswerving devotion to Me by a Yoga of undivided focus, resort to solitary and clean places, and distaste for the crowded society of worldly men," Odia Translation "ମୋଠାରେ ଏକାଗ୍ର ଅନନ୍ୟ ଯୋଗ ଦ୍ଵାରା ସ୍ଥିର ବ୍ୟଭିଚାରହୀନ ଭକ୍ତି, ଏକାନ୍ତ ଓ ଶୁଦ୍ଧ ନିର୍ଜନ ସ୍ଥାନରେ ବାସ କରିବାର ପ୍ରବୃତ୍ତି ଏବଂ ସାଂସାରିକ ବିଷୟୀ ଲୋକଙ୍କ ଜନସମୂହ ପ୍ରତି ଆସକ୍ତିହୀନତା (ଅରତିଃ)," French Translation (Traduction en Français) "Une dévotion inébranlable envers Moi par un Yoga de concentration exclusive, le recours aux lieux solitaires et purs, et le dégoût pour la société populeuse des hommes du monde," Bhagavad Gita: Chapter 13, Verse 12 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् । एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा ॥ १३.१२ ॥ IAST transliteration adhyātmajñānanityatvaṃ tattvajñānārthadarśanam | ētaj jñānam iti prōktam ajñānaṃ yad atō ’nyathā || 13.12 || Sanskrit Verse in Odia Script ଅଧ୍ୟାତ୍ମଜ୍ଞାନନିତ୍ୟତ୍ଵଂ ତତ୍ତ୍ଵଜ୍ଞାନାର୍ଥଦର୍ଶନମ୍ | ଏତଜ୍ଜ୍ଞାନମିତି ପ୍ରୋକ୍ତମଜ୍ଞାନଂ ଯଦତୋଽନ୍ୟଥା || ୧୨ || Sri Aurobindo's English Interpretation "Constancy in the knowledge of the Self, perception of the true object of essential Knowledge—this is declared to be Knowledge, and what is other than this is Ignorance." Odia Translation "ଆତ୍ମଜ୍ଞାନରେ ନିରନ୍ତର ସ୍ଥିରତା (ଅଧ୍ୟାତ୍ମଜ୍ଞାନନିତ୍ୟତ୍ଵମ୍) ଏବଂ ତତ୍ତ୍ଵଜ୍ଞାନର ଏକମାତ୍ର ଲକ୍ଷ୍ୟ ପରମାତ୍ମାଙ୍କୁ ସର୍ବତ୍ର ଦର୍ଶନ କରିବା; ଏହି ପୂର୍ବୋକ୍ତ ସମସ୍ତ ଗୁଣକୁ ଶାସ୍ତ୍ରରେ 'ଜ୍ଞାନ' ବୋଲି କୁହାଯାଇଛି ଏବଂ ଏହା ବ୍ୟତୀତ ଯାହା କିଛି ଅଛି ତାହା କେବଳ 'ଅଜ୍ଞାନ' ଅଟେ।" French Translation (Traduction en Français) "La constance dans la connaissance du Soi, la perception du vrai but de la Connaissance essentielle — voilà ce qui est déclaré être la Connaissance, et tout ce qui est contraire à cela est l'Ignorance." Bhagavad Gita: Chapter 13, Verse 13 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script ज्ञेयं यत्तत्प्रवक्ष्यामी यज्ज्ञात्वामृतमश्नुते । अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १३.१३ ॥ IAST transliteration jñēyaṃ yat tat pravakṣyāmi yaj jñātvāmr̥tam aśnutē | anādimat paraṃ brahma na sat tan nāsad ucyatē || 13.13 || Sanskrit Verse in Odia Script ଜ୍ଞେୟଂ ଯତ୍ତତ୍ପ୍ରବକ୍ଷ୍ୟାମି ଯଜ୍ଞାତ୍ଵାମୃତମଶ୍ନୁତେ | ଅନାଦିମତ୍ପରଂ ବ୍ରହ୍ମ ନ ସତ୍ତନ୍ନାସଦୁଚ୍ଯତେ || ୧୩ || Sri Aurobindo's English Interpretation "I will declare that which is the Object of Knowledge, knowing which one tastes immortality—the beginningless Supreme Brahman, which is called neither Being (Sat) nor Non-Being (Asat)." Odia Translation "ଜାଣିବା ଯୋଗ୍ୟ ଯେଉଁ ପରମ ବସ୍ତୁ (ଜ୍ଞେୟମ୍), ଯାହାକୁ ଜାଣିସାରିବା ପରେ ସାଧକ ଅମୃତତ୍ଵ ଉପଭୋଗ କରେ, ମୁଁ ତୁମକୁ ସେହି ବିଷୟରେ ଭଲଭାବେ କହିବି I ସେହି ଆଦିରହିତ ପରମ ବ୍ରହ୍ମଙ୍କୁ ନା ସତ (ଚେତନ) ବୋଲି କୁହାଯାଇପାରେ, ନା ଅସତ (ଜଡ଼) ବୋଲି କୁହାଯାଇପାରେ।" French Translation (Traduction en Français) "Je te déclarerai ce qui est l'Objet de Connaissance, par quoi connu on goûte à l'immortalité — le Suprême Brahman sans commencement, qu'on ne dit être ni l'Être (Sat) ni le Non-Être (Asat)." Bhagavad Gita: Chapter 13, Verse 14 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १३.१४ ॥ IAST transliteration sarvataḥ pāṇipādaṃ tat sarvatō ’kṣiśirōmukham | sarvataḥ śrutimal lōkē sarvam āvṛtya tiṣṭhati || 13.14 || Sanskrit Verse in Odia Script ସର୍ବତଃ ପାଣିପାଦଂ ତତ୍ସର୍ବତୋଽକ୍ଷିଶିରୋମୁଖମ୍ | ସର୍ବତଃ ଶ୍ରୁତିମଲ୍ଲୋକେ ସର୍ବମାବୃତ୍ୟ ତିଷ୍ଠତି || ୧୪ || Sri Aurobindo's English Interpretation "Everywhere are His hands and feet, everywhere His eyes, heads and mouths; He has ears everywhere in the universe, and He stands pervading all world." Odia Translation "ତାଙ୍କର ହସ୍ତ ଏବଂ ଚରଣ ସବୁ ଦିଗରେ ବିଦ୍ୟମାନ, ସବୁ ସ୍ଥାନରେ ତାଙ୍କର ଚକ୍ଷୁ, ମସ୍ତକ ଓ ମୁଖ ରହିଛି; ଏହି ବ୍ରହ୍ମାଣ୍ଡରେ ସବୁଆଡ଼େ ତାଙ୍କର ଶ୍ରବଣେନ୍ଦ୍ରିୟ (କାନ) ବିଦ୍ୟମାନ ଏବଂ ସେ ସବୁ କିଛି ଆଚ୍ଛାଦିତ (ପରିବ୍ୟାପ୍ତ) କରି ସଦା ସ୍ଥିତ ଅଛନ୍ତି।" French Translation (Traduction en Français) "Partout sont Ses mains et Ses pieds, partout Ses yeux, Ses têtes et Ses bouches ; Il a des oreilles partout dans l'univers, et Il demeure en envahissant tout." Bhagavad Gita: Chapter 13, Verse 15 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १३.१५ ॥ IAST transliteration sarvēndriyaguṇābhāsaṃ sarvēndriyavivarjitam | asaktaṃ sarvabhṛc caiva nirguṇaṃ guṇabhōktṛ ca || 13.15 || Sanskrit Verse in Odia Script ସର୍ବେନ୍ଦ୍ରିୟଗୁଣାଭାସଂ ସର୍ବେନ୍ଦ୍ରିୟଵିଵର୍ଜିତମ୍ | ଅସକ୍ତଂ ସର୍ବଭୃଚ୍ଚୈବ ନିର୍ଗୁଣଂ ଗୁଣଭୋକ୍ତୃ ଚ || ୧୫ || Sri Aurobindo's English Interpretation "Shining by the functions of all the senses, yet free from all the senses; unattached, yet supporting all existences; free from the three modes (nirguna), yet the enjoyer of the modes of Nature," Odia Translation "ସେ ସମସ୍ତ ଇନ୍ଦ୍ରିୟର କାର୍ଯ୍ୟରେ ପ୍ରକାଶିତ ହୁଅନ୍ତି, ତଥାପି ବାସ୍ତବରେ ସମସ୍ତ ଇନ୍ଦ୍ରିୟରୁ ସମ୍ପୂର୍ଣ୍ଣ ରହିତ I ସେ ସାଂସାରିକ ଆସକ୍ତିଶୂନ୍ୟ, ତଥାପି ସମଗ୍ର ସୃଷ୍ଟିର ପୋଷଣକର୍ତ୍ତା (ସର୍ବଭୃତ୍); ସେ ଗୁଣାତୀତ (ନିର୍ଗୁଣ), ତଥାପି ପ୍ରକୃତିର ସମସ୍ତ ଗୁଣର ପ୍ରକୃତ ଭୋକ୍ତା ଅଟନ୍ତି।" French Translation (Traduction en Français) "Brillant par les fonctions de tous les sens, et pourtant libre de tous les sens ; détaché, et pourtant le soutien de toutes les existences ; sans attributs (nirguna), et pourtant le bénéficiaire des modes de la Nature," Bhagavad Gita: Chapter 13, Verse 16 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script बहिरन्तश्च भूतानामचरं चरमेव च । सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ १३.१६ ॥ IAST transliteration bahir antaś ca bhūtānām acaraṃ caram ēva ca | sūkṣmatvāt tad avijñēyaṃ dūrasthaṃ cāntikē ca tat || 13.16 || Sanskrit Verse in Odia Script ବହିରନ୍ତଶ୍ଚ ଭୂତାନାମଚରଂ ଚରମେବ ଚ | ସୂକ୍ଷ୍ମତ୍ଵାତ୍ତଦଵିଜ୍ଞେୟଂ ଦୂରସ୍ଥଂ ଚାନ୍ତିକେ ଚ ତତ୍ || ୧୬ || Sri Aurobindo's English Interpretation "Without and within all existences, immovable and also moving; because of its subtlety it is ungraspable and unknowable; it is far away, and yet it is close at hand." Odia Translation "ସେ ସମସ୍ତ ପ୍ରାଣୀଙ୍କର ବାହାରେ ଏବଂ ଭିତରେ ବିଦ୍ୟମାନ, ସେ ସ୍ଥାବର (ଅଚର) ଏବଂ ଜଙ୍ଗମ (ଚର) ଉଭୟ ଅଟନ୍ତି; ଅତି ସୂକ୍ଷ୍ମ ହୋଇଥିବା ହେତୁ ସେ ସାଧାରଣ ବୁଦ୍ଧିର ଅଭେଦ୍ୟ ଓ ଅବିଜ୍ଞେୟ I ସେ ଅତି ଦୂରରେ ସ୍ଥିତ (ଦୂରସ୍ଥମ୍), ପୁଣି ସେ ସବୁଠାରୁ ଅତି ନିକଟରେ (ଅନ୍ତିକେ) ମଧ୍ୟ ବିରାଜମାନ ଅଛନ୍ତି।" French Translation (Traduction en Français) "Au-dehors et au-dedans de toutes les existences, immobile et aussi mouvant ; en raison de sa subtilité, il είναι insaisissable et inconnaissable ; il είναι très éloigné, et pourtant il είναι tout proche." Bhagavad Gita: Chapter 13, Verse 17 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script अविभक्तं च भूतेषु विभक्तमिव च स्थितम् । भूतभर्तृ च तज्ज्ञेयं ग्रसिष्णु प्रभविष्णु च ॥ १३.१७ ॥ IAST transliteration avibhaktaṃ ca bhūtēṣu vibhaktam iva ca sthitam | bhūtabhartṛ ca taj jñēyaṃ grasiṣṇu prabhaviṣṇu ca || 13.17 || Sanskrit Verse in Odia Script ଅଵିଭକ୍ତଂ ଚ ଭୂତେଷୁ ଵିଭକ୍ତମିଵ ଚ ସ୍ଥିତମ୍ | ଭୂତଭର୍ତୃ ଚ ତଜ୍ଜ୍ଞେୟଂ ଗ୍ରସିଷ୍ଣୁ ପ୍ରଭଵିଷ୍ଣୁ ଚ || ୧୭ || Sri Aurobindo's English Interpretation "Undivided in existences, yet standing as if divided; it is the Object of Knowledge, the Sustainer of all, and it is that which swallows up and also looses forth into manifestation." Odia Translation "ସେ ସର୍ବବ୍ୟାପୀ ଏକ ହୋଇ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ମଧ୍ୟରେ ଅବିଭକ୍ତ, ତଥାପି ପୃଥକ ପୃଥକ ଶରୀରରେ ବିଭକ୍ତ ହେଲା ପରି ପ୍ରତୀତ ହୁଅନ୍ତି I ସେହି ଜାଣିବା ଯୋଗ୍ୟ ପରମ ତତ୍ତ୍ଵ ପ୍ରାଣୀମାନଙ୍କର ପୋଷଣକର୍ତ୍ତା (ଭୂତଭର୍ତ୍ତୃ), ସଂହାରକର୍ତ୍ତା (ଗ୍ରସିଷ୍ଣୁ) ଏବଂ ପୁନର୍ବାର ସ୍ରଷ୍ଟା (ପ୍ରଭବିଷ୍ଣୁ) ଅଟନ୍ତି।" French Translation (Traduction en Français) "Indivisé dans les existences, et pourtant se tenant comme s'il était divisé ; Il είναι l'Objet de Connaissance, le Soutien de tout, et Il είναι ce qui engloutit ainsi que ce qui manifeste de nouveau." Bhagavad Gita: Chapter 13, Verse 18 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script ज्योतिषामपि तज्ज्योतिस्तमसः परमुच्यते । ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् ॥ १३.१८ ॥ IAST transliteration jyōtiṣām api taj jyōtis tamasaḥ param ucyatē | jñānaṃ jñēyaṃ jñānagamyaṃ hr̥di sarvasya viṣṭhitam || 13.18 || Sanskrit Verse in Odia Script ଜ୍ୟୋତିଷାମପି ତଜ୍ଜ୍ୟୋତିସ୍ତମସଃ ପରମୁଚ୍ଯତେ | ଜ୍ଞାନଂ ଜ୍ଞେୟଂ ଜ୍ଞାନଗମ୍ୟଂ ହୃଦି ସର୍ବସ୍ୟ ବିଷ୍ଠିତମ୍ || ୧୮ || Sri Aurobindo's English Interpretation "The Light of all lights, it is said to be beyond the darkness of ignorance; it is Knowledge, the Object of Knowledge, and the Goal of Knowledge, seated in the heart of all." Odia Translation "ସେ ସମସ୍ତ ପ୍ରକାଶମାନ ବସ୍ତୁ ବା ସୂର୍ଯ୍ୟାଦିଙ୍କର ମଧ୍ୟ ମୂଳ ପ୍ରକାଶ (ତଜ୍ଜ୍ୟୋତିଃ) ଏବଂ ଅଜ୍ଞାନ ଅନ୍ଧକାରରୁ ବହୁ ଦୂରରେ ସ୍ଥିତ ବୋଲି ଶାସ୍ତ୍ରରେ କୁହାଯାଏ I ସେ ହିଁ ଜ୍ଞାନ, ସେ ହିଁ ଜ୍ଞେୟ ଏବଂ ନିଷ୍କାମ ସାଧନା ଦ୍ଵାରା ପ୍ରାପ୍ତ ହେଉଥିବା ଲକ୍ଷ୍ୟ (ଜ୍ଞାନଗମ୍ୟମ୍) ହୋଇ ସମସ୍ତଙ୍କ ହୃଦୟରେ ବିରାଜମାନ ଅଛନ୍ତି।" French Translation (Traduction en Français) "Lumière de toutes les lumières, Il είναι dit être au-delà des ténèbres de l'ignorance ; Il είναι la Connaissance, l'Objet de Connaissance, et le But de la Connaissance, assis dans le cœur de tous." Bhagavad Gita: Chapter 13, Verse 19 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः । मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते ॥ १३.१९ ॥ IAST transliteration iti kṣētraṃ tathā jñānaṃ jñēyaṃ cōktaṃ samāsataḥ | madbhakta ētad vijñāya madbhāvāyōpapadyatē || 13.19 || Sanskrit Verse in Odia Script ଇତି କ୍ଷେତ୍ରଂ ତଥା ଜ୍ଞାନଂ ଜ୍ଞେୟଂ ଚୋକ୍ତଂ ସମାସତଃ | ମଦ୍ଭକ୍ତ ଏତଦ୍ଵିଜ୍ଞାୟ ମଦ୍ଭାବାୟୋପପଦ୍ୟତେ || ୧୯ || Sri Aurobindo's English Interpretation "Thus the Field, and also Knowledge, and the Object of Knowledge have been briefly stated; My devotee, having understood this, attains to My state of being." Odia Translation "ଏହିପରି ଭାବରେ କ୍ଷେତ୍ର, ଜ୍ଞାନ ଏବଂ ଜ୍ଞେୟର ରହସ୍ୟ ସଂକ୍ଷେପରେ ବର୍ଣ୍ଣନା କରାଗଲା I ମୋର ପ୍ରେମୀ ଭକ୍ତ ଏହାକୁ ଯଥାର୍ଥ ରୂପେ ଜାଣିସାରିବା ପରେ ମୋର ପରମ ସ୍ଵରୂପକୁ (ମଦ୍ଭାବମ୍) ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Ainsi le Champ, et aussi la Connaissance, et l'Objet de Connaissance ont été brièvement exposés ; Mon dévot, ayant compris cela, atteint à Mon propre état d'être." Bhagavad Gita: Chapter 13, Verse 20 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि । विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३.२० ॥ IAST transliteration prakr̥tiṃ puruṣaṃ caiva viddhy anādī ubhāv api | vikārāṃś ca guṇāṃś caiva viddhi prakr̥tisambhavān || 13.20 || Sanskrit Verse in Odia Script ପ୍ରକୃତିଂ ପୁରୁଷଂ ଚୈବ ବିଦ୍ଧ୍ୟନାଦୀ ଉଭାଵପି | ଵିକାରାଂଶ୍ଚ ଗୁଣାଂଶ୍ଚୈବ ବିଦ୍ଧି ପ୍ରକୃତିସମ୍ଭଵାନ୍ || ୨୦ || Sri Aurobindo's English Interpretation "Know thou that Prakriti (Nature) and Purusha (Soul) are both without beginning; and know thou also that all modifications and qualities are born of Prakriti." Odia Translation "ତୁମେ ନିଶ୍ଚିତ ଭାବେ ଜାଣିରଖ ଯେ ପ୍ରକୃତି ଏବଂ ପୁରୁଷ ଏହି ଉଭୟ ହିଁ ସନାତନ ଓ ଆଦିରହିତ (ଅନାଦୀ) ଅଟନ୍ତି I ଏବଂ ରାଗ-ଦ୍ଵେଷ ଆଦି ସମସ୍ତ ମାନସିକ ବିକାର ତଥା ତ୍ରିଗୁଣାତ୍ମକ ଗୁଣ ସମୂହ କେବଳ ପ୍ରକୃତିରୁ ହିଁ ଜାତ ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Sache que la Prakriti (la Nature) et le Purusha (l'Âme) sont tous deux sans commencement ; et sache aussi que toutes les modifications et les qualités sont nées de la Prakriti." Bhagavad Gita: Chapter 13, Verse 21 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते । पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३.२१ ॥ IAST transliteration kāryakāraṇakartrtvē hētuḥ prakrtirucyatē | puruṣaḥ sukhaduḥkhānāṃ bhōktrtvē hētuḥkr̥tyatē || 13.21 || Sanskrit Verse in Odia Script କାର୍ଯ୍ୟକାରଣକର୍ତ୍ତୃତ୍ଵେ ହେତୁଃ ପ୍ରକୃତିରୁଚ୍ୟତେ | ପୁରୁଷଃ ସୁଖଦୁଃଖାନାଂ ଭୋକ୍ତୃତ୍ଵେ ହେତୁରୁଚ୍ୟତେ || ୨୧ || Sri Aurobindo's English Interpretation "Nature is said to be the cause of the generation of acts and instruments; the Soul is said to be the cause of the enjoyment of pleasures and pains." Odia Translation "ଶରୀର ଓ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକର କାର୍ଯ୍ୟ ତଥା କ୍ରିୟାଶୀଳତା ଉତ୍ପନ୍ନ କରିବାରେ ପ୍ରକୃତିକୁ ହିଁ ମୂଳ କାରଣ ବୋଲି କୁହାଯାଏ; ଆଉ ସାଂସାରିକ ସୁଖ ଏବଂ ଦୁଃଖ ଭୋଗ କରିବାରେ ଜୀବାତ୍ମା ବା ପୁରୁଷକୁ ହିଁ ମୂଳ କାରଣ ବୋଲି କୁହାଯାଇଥାଏ।" French Translation (Traduction en Français) "La Nature est dite être la cause de la génération des actes et des instruments ; l'Âme est dite être la cause de la jouissance des plaisirs et des douleurs." Bhagavad Gita: Chapter 13, Verse 22 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान । कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३.२२ ॥ IAST transliteration puruṣaḥ prakrtisthō hi bhuṅktē prakrtijān guṇān | kāraṇaṃ guṇasaṅgō ’sya sadasad’yōnijanmasu || 13.22 || Sanskrit Verse in Odia Script ପୁରୁଷଃ ପ୍ରକୃତିସ୍ଥୋ ହି ଭୁଙ୍କ୍ତେ ପ୍ରକୃତିଜାନ୍ଗୁଣାନ୍ | କାରଣଂ ଗୁଣସଙ୍ଗୋଽସ୍ୟ ସଦସଦ୍ୟୋନିଜନ୍ମସୁ || ୨୨ || Sri Aurobindo's English Interpretation "The Soul seated in Nature enjoys the modes born of Nature; attachment to the modes is the cause of its births in good and evil wombs." Odia Translation "କାରଣ ପ୍ରକୃତି ମଧ୍ୟରେ ସ୍ଥିତ ରହିଥିବା ଏହି ପୁରୁଷ (ଜୀବାତ୍ମା) ପ୍ରକୃତିରୁ ଜାତ ଗୁଣଗୁଡ଼ିକୁ (ସତ୍ତ୍ଵ, ରଜଃ, ତମଃ) ଭୋଗ କରେ; ଏବଂ ଏହି ଗୁଣଗୁଡ଼ିକ ପ୍ରତି ଥିବା ଆସକ୍ତି ହିଁ ଜୀବର ଉତ୍ତମ (ଦେବତା ଆଦି) କିମ୍ବା ଅଧମ (ପଶୁ-ପକ୍ଷୀ ଆଦି) ଯୋନିରେ ବାରମ୍ବାର ଜନ୍ମ ନେବାର ପ୍ରଧାନ କାରଣ ଅଟେ।" French Translation (Traduction en Français) "L'Âme assise dans la Nature jouit des modes nés de la Nature ; l'attachement aux modes est la cause de ses naissances dans de bonnes et de mauvaises matrices." Bhagavad Gita: Chapter 13, Verse 23 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः । परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३.२३ ॥ IAST transliteration upadraṣṭānumantā ca bhartā bhōktā mahēśvaraḥ | paramātmēti cāpyuktō dēhē ’smin puruṣaḥ paraḥ || 13.23 || Sanskrit Verse in Odia Script ଉପଦ୍ରଷ୍ଟାନୁମନ୍ତା ଚ ଭର୍ତ୍ତା ଭୋକ୍ତା ମହେଶ୍ଵରଃ | ପରମାତ୍ମେତି ଚାପ୍ୟୁକ୍ତୋ ଦେହେଽସ୍ମିନ୍ପୁରୁଷଃ ପରଃ || ୨୩ || Sri Aurobindo's English Interpretation "The Supreme Soul in this body is also called the Looker-on, the Approver, the Sustainer, the Enjoyer, the Great Lord, and the Supreme Self." Odia Translation "ଏହି ମାନବ ଶରୀର ମଧ୍ୟରେ ବିଦ୍ୟମାନ ସେହି ପରମ ପୁରୁଷ (ପରମାତ୍ମା) ହିଁ ସମସ୍ତ କ୍ରିୟାର ସାକ୍ଷୀଦ୍ରଷ୍ଟା (ଉପଦ୍ରଷ୍ଟା), ସମ୍ମତିଦାତା (ଅନୁମନ୍ତା), ପୋଷଣକର୍ତ୍ତା (ଭର୍ତ୍ତା), ସର୍ବୋଚ୍ଚ ସ୍ଵାମୀ ମହେଶ୍ଵର ଏବଂ ନିର୍ମଳ ଆତ୍ମା ଅଟନ୍ତି।" French Translation (Traduction en Français) "L'Âme Suprême dans ce corps est aussi appelée le Surveillant, l'Approbateur, le Soutien, le Bénéficiaire, le Grand Seigneur et le Soi Suprême." Bhagavad Gita: Chapter 13, Verse 24 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह । सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३.२४ ॥ IAST transliteration ya ēvaṃ vētti puruṣaṃ prakrtiṃ ca guṇaiḥ saha | sarvathā vartamānō ’pi na sa bhūyō ’bhijāyatē || 13.24 || Sanskrit Verse in Odia Script ଯ ଏବଂ ବେତ୍ତି ପୁରୁଷଂ ପ୍ରକୃତିଂ ଚ ଗୁଣୈଃ ସହ | ସର୍ବଥା ବର୍ତ୍ତମାନୋଽପି ନ ସ ଭୂୟୋଽଭିଜାୟତେ || ୨୪ || Sri Aurobindo's English Interpretation "He who thus knows the Soul and Nature with the modes, in whatever way he may live and act, he is not born again." Odia Translation "ଯେଉଁ ମନୁଷ୍ୟ ପୁରୁଷର ସ୍ଵରୂପକୁ ଏବଂ ପ୍ରକୃତିକୁ ଗୁଣଗୁଡ଼ିକ ସହିତ ଏହିପରି ଯଥାର୍ଥ ଭାବେ ଜାଣିପାରେ, ସେ ବର୍ତ୍ତମାନ ସଂସାରରେ ଯେପରି ଭାବରେ ରହି କାର୍ଯ୍ୟ କରୁଥିଲେ ମଧ୍ୟ ପୁନର୍ବାର ଜନ୍ମ ଗ୍ରହଣ କରେ ନାହିଁ (ମୋକ୍ଷ ଲାଭ କରେ)।" French Translation (Traduction en Français) "Celui qui connaît ainsi l'Âme et la Nature avec ses modes, de quelque manière qu'il vive et agisse, il ne renaît plus." Bhagavad Gita: Chapter 13, Verse 25 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script ध्यानेनात्मनि पश्यन्ति केचिदात्मानमात्मना । अन्ये साङ्ख्येन योगेन कर्मयोगेन चापरे ॥ १३.२५ ॥ IAST transliteration dhyānēnātmani paśyanti kēcid ātmānam ātmanā | anyē sāṅkhyēna yōgēna karmayōgēna cāparē || 13.25 || Sanskrit Verse in Odia Script ଧ୍ୟାନେନାତ୍ମନି ପଶ୍ଯନ୍ତି କେଚିଦାତ୍ମାନମାତ୍ମନା | ଅନ୍ୟେ ସାଙ୍ଖ୍ୟେନ ଯୋଗେନ କର୍ମଯୋଗେନ ଚାପରେ || ୨୫ || Sri Aurobindo's English Interpretation "By meditation some behold the Self in the self by the self; others by the Sankhya Yoga, and others by the Karma Yoga." Odia Translation "କେତେକ ସାଧକ ନିଜର ଶୁଦ୍ଧ ବୁଦ୍ଧି ଦ୍ଵାରା ଧ୍ୟାନଯୋଗ ମାଧ୍ୟମରେ ନିଜ ଅନ୍ତଃକରଣରେ ପରମାତ୍ମାଙ୍କୁ ଦର୍ଶନ କରନ୍ତି; ଅନ୍ୟ କେତେକ ଜ୍ଞାନଯୋଗ (ସାଙ୍ଖ୍ୟଯୋଗ) ଦ୍ଵାରା ଏବଂ ଅନ୍ୟମାନେ ନିଷ୍କାମ କର୍ମଯୋଗ ଦ୍ଵାରା ତାଙ୍କୁ ଲାଭ କରନ୍ତି।" French Translation (Traduction en Français) "Par la méditation, certains contemplent le Soi dans le soi par le soi ; d'autres par le Sankhya Yoga, et d'autres encore par le Karma Yoga." Bhagavad Gita: Chapter 13, Verse 26 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script अन्ये त्वेवमजानन्तः श्रुत्वान्येभ्य उपासते । तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ १३.२६ ॥ IAST transliteration anyē tv ēvam ajānantaḥ śrutvānyēbhya upāsatē | tē ’pi cātitaranty ēva mr̥tyuṃ śrutiparāyaṇāḥ || 13.26 || Sanskrit Verse in Odia Script ଅନ୍ୟେ ତ୍ଵେବମଜାନନ୍ତଃ ଶ୍ରୁତ୍ଵାନ୍ୟେଭ୍ୟ ଉପାସତେ | ତେଽପି ଚାତିତରନ୍ତ୍ୟେବ ମୃତ୍ୟୁଂ ଶ୍ରୁତିପରାୟଣାଃ || ୨୬ || Sri Aurobindo's English Interpretation "Others, again, ignorant of this, hear from others and worship; and they too cross beyond death, devoted to what they hear." Odia Translation "ମାତ୍ର ସାଧନାର ଏହିସବୁ ମାର୍ଗ ନଜାଣିଥିବା ଅନ୍ୟ ସାଧାରଣ ଲୋକମାନେ ତତ୍ତ୍ଵଜ୍ଞ ମହାପୁରୁଷମାନଙ୍କଠାରୁ ଶ୍ରବଣ କରି ସେହି ଅନୁସାରେ ଆରାଧନା କରନ୍ତି I ସେହି ଶ୍ରବଣ-ପରାୟଣ (ଶ୍ରୁତିପରାୟଣାଃ) ବ୍ୟକ୍ତିମାନେ ମଧ୍ୟ ମୃତ୍ୟୁରୂପକ ସଂସାର ସମୁଦ୍ରକୁ ନିଶ୍ଚିତ ଭାବେ ସହଜରେ ପାର ହୋଇଯାନ୍ତି।" French Translation (Traduction en Français) "D'autres encore, ignorant ces chemins, apprennent des autres et adorent ; et eux aussi traversent au-delà de la mort, attachés à ce qu'ils entendent." Bhagavad Gita: Chapter 13, Verse 27 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script यावत्सञ्जायते किञ्चित्सत्त्वं स्थावरजङ्गमम् । क्षेत्रक्षेत्रज्ञसंयोगात्तद्विद्धि भरतर्षभ ॥ १३.२७ ॥ IAST transliteration yāvat sañjāyatē kiñcit sattvaṃ sthāvarajaṅgamam | kṣētrakṣētrajñasaṃyōgāt tad viddhi bharatarṣabha || 13.27 || Sanskrit Verse in Odia Script ଯାବତ୍ସଞ୍ଜାୟତେ କିଞ୍ଚିତ୍ସତ୍ତଵଂ ସ୍ଥାବରଜଙ୍ଗମମ୍ | କ୍ଷେତ୍ରକ୍ଷେତ୍ରଜ୍ଞସଂଯୋଗାତ୍ତଦ୍ବିଦ୍ଧି ଭରତର୍ଷଭ || ୨୭ || Sri Aurobindo's English Interpretation "Whatever existence is born, moving or unmoving, know thou, O chief of the Bharatas, that it is from the conjunction of the Field and the Knower of the Field." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ଏହି ସଂସାରରେ ସ୍ଥାବର (ଅଚଳ) କିମ୍ବା ଜଙ୍ଗମ (ଚଳମାନ) ଯେଉଁ କିଛି ବି ଜୀବ ବା ପଦାର୍ଥ ଜନ୍ମଲାଭ କରେ, ତାହା କେବଳ କ୍ଷେତ୍ର (ଜଡ଼ ପ୍ରକୃତି) ଏବଂ କ୍ଷେତ୍ରଜ୍ଞର (ଚେତନ ପୁରୁଷର) ସଂଯୋଗରୁ ହିଁ ସୃଷ୍ଟି ହୋଇଥାଏ ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Quel que soit l'être qui naisse, mobile ou immobile, sache, ô chef des Bharatas, que cela provient de la conjonction du Champ et du Connaisseur du Champ." Bhagavad Gita: Chapter 13, Verse 28 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script समं सर्वेषु भूतेषु तिष्ठन्तं परमेश्वरम् । विनश्यत्स्वविनश्यन्तं यः पश्यति स पश्यति ॥ १३.२८ ॥ IAST transliteration samaṃ sarvēṣu bhūtēṣu tiṣṭhantaṃ paramēśvaram | vinaśyatsv avinaśyantaṃ yaḥ paśyati sa paśyati || 13.28 || Sanskrit Verse in Odia Script ସମଂ ସର୍ବେଷୁ ଭୂତେଷୁ ତ୍ରିଷ୍ଠନ୍ତଂ ପରମେଶ୍ଵରମ୍ | ବିନଶ୍ୟତ୍ସ୍ଵବିନଶ୍ୟନ୍ତଂ ଯଃ ପଶ୍ଯତି ସ ପଶ୍ଯତି || ୨୮ || Sri Aurobindo's English Interpretation "He who sees the Supreme Lord standing equally in all existences, the Imperishable in things that perish, he sees." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ସମସ୍ତ ନଶ୍ଵର ପ୍ରାଣୀମାନଙ୍କ ମଧ୍ୟରେ ବିନାଶରହିତ ସେହି ପରମେଶ୍ଵରଙ୍କୁ ଏକ ସମାନ ଭାବରେ (ସମମ୍) ବିଦ୍ୟମାନ ଥିବାର ଦେଖେ, ସେ ହିଁ ସଂସାରରେ ପ୍ରକୃତ ସତ୍ୟ ଦେଖେ (ସ ପଶ୍ୟତି)।" French Translation (Traduction en Français) "Celui qui voit le Seigneur Suprême résider également en toutes les existences, l'Impérissable au sein des choses qui périssent, celui-là voit véritablement." Bhagavad Gita: Chapter 13, Verse 29 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script समं पश्यन्हि सर्वत्र समवस्थितमीश्वरम् । न हिनस्त्यात्मनात्मानं ततो याति परां गतिम् ॥ १३.२९ ॥ IAST transliteration samaṃ paśyan hi sarvatra samavasthitam īśvaram | na hinasty ātmanātmānaṃ tatō yāti parāṃ gatim || 13.29 || Sanskrit Verse in Odia Script ସମଂ ପଶ୍ୟନ୍ହି ସର୍ବତ୍ର ସମବସ୍ଥିତମୀଶ୍ଵରମ୍ | ନ ହିନସ୍ତ୍ୟାତ୍ମନାत्ମାନଂ ତତୋ ଯାତି ପରାଂ ଗତିମ୍ || ୨୯ || Sri Aurobindo's English Interpretation "For seeing the Lord everywhere equally dwelling, he does not destroy the Self by the self, and therefore he goes to the supreme goal." Odia Translation "କାରଣ ସବୁ ସ୍ଥାନରେ ଏବଂ ସମସ୍ତଙ୍କଠାରେ ଏକ ସମାନ ଭାବରେ ସ୍ଥିତ ରହିଥିବା ସେହି ଈଶ୍ଵରଙ୍କୁ ଦେଖୁଥିବା ସାଧକ, ମନର ବିକାର ଦ୍ଵାରା ନିଜର ଆତ୍ମିକ ସ୍ଥିତିକୁ କଦାପି ନଷ୍ଟ କରେ ନାହିଁ; ଏବଂ ସେଥିପାଇଁ ସେ ପରମ ସଦ୍ଗତି (ମୋକ୍ଷ) ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Car voyant le Seigneur résider partout également, il ne détruit pas le Soi par le moi, et par conséquent il va au but suprême." Bhagavad Gita: Chapter 13, Verse 30 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script प्रकृत्यैव च कर्माणि क्रियमाणानी सर्वशः । यः पश्यति तथात्मानमकर्तारं स पश्यति ॥ १३.३० ॥ IAST transliteration prakrtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ | yaḥ paśyati tathātmānam akartāraṃ sa paśyati || 13.30 || Sanskrit Verse in Odia Script ପ୍ରକୃତ୍ୟୈବ ଚ କର୍ମାଣି କ୍ରିୟମାଣାନି ସର୍ବଶଃ | ଯଃ ପଶ୍ଯତି ତଥାତ୍ମାନମକର୍ତ୍ତାରଂ ସ ପଶ୍ଯତି || ୩୦ || Sri Aurobindo's English Interpretation "And he who sees that all actions are everywhere executed by Nature alone, and that the Self is the non-doer, he sees." Odia Translation "ଏବଂ ଯେଉଁ ବ୍ୟକ୍ତି ଏହା ପ୍ରତ୍ୟକ୍ଷ ଦେଖେ ଯେ ସଂସାରର ସମସ୍ତ କର୍ମ ସବୁ ପ୍ରକାରେ କେବଳ ପ୍ରକୃତି ଦ୍ଵାରା ହିଁ ସମ୍ପାଦିତ ହେଉଛି ଏବଂ ଆତ୍ମା ବାସ୍ତବରେ କର୍ମରହିତ ଅକର୍ତ୍ତା, ସେ ହିଁ ସତ୍ୟ ଦେଖେ।" French Translation (Traduction en Français) "Et celui qui voit que toutes les actions sont partout exécutées par la seule Nature, et que le Soi είναι le non-agir, celui-là voit véritablement." Bhagavad Gita: Chapter 13, Verse 31 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यदा भूतपृथग्भावमेकस्थमनुपश्यति । तत एव च विस्तारं ब्रह्म सम्पद्यते तदा ॥ १३.३१ ॥ IAST transliteration yadā bhūtaprthagbhāvam ēkasthamanupaśyati | tata ēva ca vīstāraṃ brahma sampadyatē tadā || 13.31 || Sanskrit Verse in Odia Script ଯଦା ଭୂତପୃଥଗ୍ଭାବମେକସ୍ଥମନୁପଶ୍ଯତି | ତତ ଏବ ଚ ବିସ୍ତାରଂ ବ୍ରହ୍ମ ସମ୍ପଦ୍ୟତେ ତଦା || ୩୧ || Sri Aurobindo's English Interpretation "When he perceives the diversified existence of creatures centered in One, and from That alone their expansion, then he attains to the Brahman." Odia Translation "ଯେଉଁ ସମୟରେ ମନୁଷ୍ୟ ଭିନ୍ନ ଭିନ୍ନ ଜୀବମାନଙ୍କର ପୃଥକ ଅସ୍ତିତ୍ଵକୁ ସେହି ଏକମାତ୍ର ପରମାତ୍ମାଙ୍କଠାରେ ଆଶ୍ରିତ ଥିବାର ଦେଖେ ଏବଂ ସେହି ଏକଙ୍କଠାରୁ ହିଁ ସମଗ୍ର ସୃଷ୍ଟିର ବିସ୍ତାର ହୋଇଛି ବୋଲି ହୃଦୟଙ୍ଗମ କରେ, ସେତେବେଳେ ସେ ପରମ ବ୍ରହ୍ମଙ୍କୁ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Quand il perçoit l'existence diversifiée des créatures rassemblée en l'Unique, et d'uniquement Cela leur expansion, alors il atteint le Brahman." Bhagavad Gita: Chapter 13, Verse 32 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अनादित्वान्निर्गुणत्वात्परमात्मायमव्ययः । शरीरस्थोपि कौन्तेय न करोति न लिप्यते ॥ १३.३२ ॥ IAST transliteration anāditvān nirguṇatvāt paramātmāyam avyayaḥ | śarīrasthō ’pi kauntēya na karōti na lipyatē || 13.32 || Sanskrit Verse in Odia Script ଅନାଦିତ୍ଵାନ୍ନିର୍ଗୁଣତ୍ଵାତ୍ପରମାତ୍ମାୟମବ୍ୟୟଃ | ଶରୀରସ୍ଥୋଽପି କୌନ୍ତେୟ କଦାପି ନ କରୋତି ନ ଲିପ୍ୟତେ || ୩Tracking୨ || Sri Aurobindo's English Interpretation "Because it is without beginning and free from the modes (nirguna), this Supreme Self, imperishable, though seated in the body, O son of Kunti, neither acts nor is tainted." Odia Translation "ହେ କୌନ୍ତେୟ! ଆଦିରହିତ (ଅନାଦିତ୍ଵାତ୍) ଏବଂ ଗୁଣାତୀତ (ନିର୍ଗୁଣତ୍ଵାତ୍) ହୋଇଥିବା ହେତୁ, ଏହି ଅବ୍ୟୟ ଅକ୍ଷର ପରମାତ୍ମା ଶରୀରରେ ବିଦ୍ୟମାନ ଥିଲେ ମଧ୍ୟ ପ୍ରକୃତରେ ନା କିଛି କର୍ମ କରନ୍ତି, ନା କେବେ ସେଥିରେ ଲିପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Parce qu'il ସଂସ ଉନ୍ commencement et libre de tout attribut (nirguna), ce Soi Suprême, impérissable, bien qu'assis dans le corps, ô fils de Kunti, n'agit pas et n'est point souillé." Bhagavad Gita: Chapter 13, Verse 33 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते । सर्वत्रावस्थितो देहे तथात्मा नोपलिप्यते ॥ १३.३३ ॥ IAST transliteration yathā sarvagataṃ saukṣmyād ākāśaṃ nōpalipyatē | sarvatrāvasthitō dēhē tathātmā nōpalipyatē || 13.33 || Sanskrit Verse in Odia Script ଯଥା ସର୍ବଗତଂ ସୌକ୍ଷ୍ମ୍ୟାଦାକାଶଂ ନୋପଲିପ୍ୟତେ | ସର୍ବତ୍ରାବସ୍ଥିତୋ ଦେହେ ତଥାତ୍ମା ନୋପଲିପ୍ୟତେ || ୩୩ || Sri Aurobindo's English Interpretation "As the all-pervading ether (akasha) because of its subtlety is not tainted, so the Self seated everywhere in the body is not tainted." Odia Translation "ସର୍ବତ୍ର ବ୍ୟାପ୍ତ ହୋଇ ରହିଥିବା ଆକାଶ ଅତି ସୂକ୍ଷ୍ମ ହୋଇଥିବା ହେତୁ ଯେପରି କୌଣସି ପଦାର୍ଥରେ ଲିପ୍ତ ହୁଏ ନାହିଁ, ସେହିପରି ପ୍ରତ୍ୟେକ ଶରୀରରେ ସର୍ବତ୍ର ବିଦ୍ୟମାନ ଥିଲେ ମଧ୍ୟ ଆତ୍ମା କୌଣସି ଶାରୀରିକ ଗୁଣ ବା ବିକାରରେ ଆଦୌ ଲିପ୍ତ ହୁଏ ନାହିଁ।" French Translation (Traduction en Français) "Comme l'éther (akasha) omniprésent en raison de sa subtilité n'est point souillé, de même le Soi assis partout dans le corps n'est point souillé." Bhagavad Gita: Chapter 13, Verse 34 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यथा प्रकाशयत्येकः कृत्स्नं लोकमिमं रविः । क्षेत्रं क्षेत्री तथा कृत्स्नं प्रकाशयति भारत ॥ १३.३४ ॥ IAST transliteration yathā prakāśayaty ēkaḥ kr̥tsnaṃ lōkam imaṃ raviḥ | kṣētraṃ kṣētrī tathā kr̥tsnaṃ prakāśayati bhārata || 13.34 || Sanskrit Verse in Odia Script ଯଥା ପ୍ରକାଶୟତ୍ୟେକଃ କୃତ୍ସ୍ନମ ଲୋକମିମଂ ରବିଃ | କ୍ଷେତ୍ରଂ କ୍ଷେତ୍ରୀ ତଥା କୃତ୍ସ୍ନଂ ପ୍ରକାଶୟତି ଭାରତ || ୩୪ || Sri Aurobindo's English Interpretation "As the one Sun illumines this entire world, so the Lord of the Field (Kshetri) illumines the whole Field, O Bharata." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ଏକମାତ୍ର ସୂର୍ଯ୍ୟ ଯେପରି ଏହି ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡକୁ ଆଲୋକିତ କରେ, ସେହିପରି ସେହି କ୍ଷେତ୍ରର ସ୍ଵାମୀ କ୍ଷେତ୍ରଜ୍ଞ (ପରମାତ୍ମା) ଏହି ସମଗ୍ର କ୍ଷେତ୍ରକୁ (ଶରୀର ତଥା ସଂସାରକୁ) ଚେତନା ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ଆଲୋକିତ ଓ ପ୍ରକାଶିତ କରନ୍ତି।" French Translation (Traduction en Français) "Comme l'unique Soleil illumine ce monde entier, de même le Seigneur du Champ (Kshetri) illumine le Champ tout entier, ô Bharata." Bhagavad Gita: Chapter 13, Verse 35 (ତ୍ରୟୋଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script क्षेत्रक्षेत्रज्ञयोरेवमन्तरं ज्ञानचक्षुषा । भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते परम् ॥ १३.३५ ॥ IAST transliteration kṣētrakṣētrajñayōr ēvam antaraṃ jñānacakṣuṣā | bhūtaprakrtimōkṣaṃ ca yē vidur yānti tē param || 13.35 || Sanskrit Verse in Odia Script କ୍ଷେତ୍ରକ୍ଷେତ୍ରଜ୍ଞୟୋରେଵମନ୍ତରଂ ଜ୍ଞାନଚକ୍ଷୁଷା | ଭୂତପ୍ରକୃତିମୋକ୍ଷଂ ଚ ଯେ ବିଦୁର୍ଯାନ୍ତି ତେ ପରମ୍ || ୩୫ || Sri Aurobindo's English Interpretation "They who by the eye of Knowledge perceive this difference between the Field and the Knower of the Field, and the liberation of creatures from Prakriti (Nature), they attain to the Supreme." Odia Translation "ଯେଉଁମାନେ ଆପଣାର ବିବେକରୂପକ ଜ୍ଞାନ ଚକ୍ଷୁ (ଜ୍ଞାନଚକ୍ଷୁଷା) ଦ୍ଵାରା କ୍ଷେତ୍ର ଏବଂ କ୍ଷେତ୍ରଜ୍ଞ ମଧ୍ୟରେ ଥିବା ଏହି ପ୍ରକୃତ ପୃଥକ ପାର୍ଥକ୍ୟକୁ ଜାଣିପାରନ୍ତି ଏବଂ ପ୍ରକୃତିରୁ ଜୀବର ମୁକ୍ତିର ରହସ୍ୟ ବୁଝନ୍ତି, ସେମାନେ ସେହି ପରମ ପଦ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Ceux qui, par l'œil de la Connaissance, perçoivent cette différence entre le Champ et le Connaisseur du Champ, et la libération des créatures hors de la Prakriti, ceux-là atteignent le Suprême." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे क्षेत्रक्षेत्रज्ञविभागयोगो नाम त्रयोदशोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 14/ Chapter 14. The Three Gunas Bhagavad Gita: Chapter 14, Verse 1 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम् । यज्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः ॥ १४.१ ॥ IAST transliteration śrībhagavānuvāca — paraṃ bhūyaḥ pravakṣyāmi jñānānāṃ jñānam uttamam | yaj jñātvā munayaḥ sarvē parāṃ siddhim itō gatāḥ || 14.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ପରଂ ଭୂୟଃ ପ୍ରବକ୍ଷ୍ୟାମି ଜ୍ଞାନାନାଂ ଜ୍ଞାନମୁତ୍ତମମ୍ | ଯଜ୍ଜ୍ଞାତ୍ଵା ମୁନୟଃ ସର୍ବେ ପରାଂ ସିଦ୍ଧିମିତୋ ଗତାଃ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: I will again declare that supreme Knowledge, the best of all knowledges, knowing which all the sages have passed from this world to the supreme perfection." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ମୁଁ ସମସ୍ତ ଜ୍ଞାନଗୁଡ଼ିକ ମଧ୍ୟରେ ସର୍ବଶ୍ରେଷ୍ଠ ତଥା ପରମ ଜ୍ଞାନ (ଜ୍ଞାନମୁତ୍ତମମ୍) ପୁନର୍ବାର କହିବି, ଯାହାକୁ ଜାଣିବା ଦ୍ଵାରା ସମସ୍ତ ମୁନିଗଣ ଏହି ସଂସାର ବନ୍ଧନରୁ ମୁକ୍ତ ହୋଇ ପରମ ସିଦ୍ଧି ଲାଭ କରିଛନ୍ତି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Je déclarerai encore cette Connaissance suprême, la meilleure de toutes les connaissances, par laquelle connue tous les sages sont passés de ce monde à la perfection suprême." Bhagavad Gita: Chapter 14, Verse 2 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागताः । सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च ॥ १४.२ ॥ IAST transliteration idaṃ jñānam upāśritya mama sādharmyam āgatāḥ | sargē ’pi nōpajāyantē pralayē na vyathanti ca || 14.2 || Sanskrit Verse in Odia Script ଇଦଂ ଜ୍ଞାନମୁପାଶ୍ରିତ୍ୟ ମମ ସାଧର୍ମ୍ୟମାଗତାଃ | ସର୍ଗେଽପି ନୋପଜାୟନ୍ତେ ପ୍ରଲୟେ ନ ବ୍ୟଥନ୍ତି ଚ || ୨ || Sri Aurobindo's English Interpretation "Having taken refuge in this Knowledge, they have attained to My own state of being; they are not born even in the cosmic creation, nor do they suffer affliction in the dissolution." Odia Translation "ଏହି ପରମ ଜ୍ଞାନକୁ ଆଶ୍ରୟ କରି ଯେଉଁମାନେ ମୋର ସାକ୍ଷାତ୍ ସ୍ଵରୂପକୁ (ମମ ସାଧର୍ମ୍ୟମ୍) ପ୍ରାପ୍ତ ହୋଇଛନ୍ତି, ସେମାନେ ସୃଷ୍ଟି ଆରମ୍ଭରେ ପୁନର୍ବାର ଜନ୍ମ ଗ୍ରହଣ କରନ୍ତି ନାହିଁ କିମ୍ବା ମହାପ୍ରଳୟ ସମୟରେ ବିଚଳିତ ବା ବ୍ୟଥିତ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Ayant cherché refuge dans cette Connaissance, ils ont atteint Mon propre état d'être ; ils ne naissent pas même lors de la création cosmique, et ne souffrent d'aucune affliction lors de la dissolution." Bhagavad Gita: Chapter 14, Verse 3 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟαୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script मम योनिर्महद्ब्रह्म तस्मिन्गर्भं दधाम्यहम् । सम्भवः सर्वभूतानां ततो भवति भारत ॥ १४.३ ॥ IAST transliteration mama yōnir mahad brahma tasmin garbhaṃ dadhāmy aham | sambhavaḥ sarvabhūtānāṃ tatō bhavati bhārata || 14.3 || Sanskrit Verse in Odia Script ମମ ଯୋନିର୍ମହଦ୍ବ୍ରହ୍ମ ତସ୍ମିନ୍ଗର୍ଭଂ ଦଧାମ୍ୟହମ୍ | ସମ୍ଭବଃ ସର୍ବଭୂତାନାଂ ତତୋ ଭବତି ଭାରତ || ୩ || Sri Aurobindo's English Interpretation "My womb is the great Brahman (the Nature); in that I cast the seed; from that, O Bharata, comes the birth of all existences." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ମୋର ସେହି ମୂଳ ପ୍ରକୃତିରୂପକ ଚେତନା (ମହଦ୍ବ୍ରହ୍ମ) ହିଁ ସମଗ୍ର ସୃଷ୍ଟିର ଗର୍ଭାଧାନ ସ୍ଥଳ, ମୁଁ ସେଥିରେ ଚେତନାରୂପୀ ବୀଜ ସ୍ଥାପନ କରେ I ସେହି କାରଣରୁ ହିଁ ସମଗ୍ର ପ୍ରାଣୀଜଗତର ଉତ୍ପତ୍ତି ସମ୍ଭବ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Ma matrice είναι le grand Brahman ; en elle Je jette la semence ; de là, ô Bharata, découle la naissance de toutes les existences." Bhagavad Gita: Chapter 14, Verse 4 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script सर्वयोनिषु कौन्तेय मूर्तयः सम्भवन्ति याः । तासां ब्रह्म महद्योनिरहं बीजप्रदः पिता ॥ १४.४ ॥ IAST transliteration sarvayōniṣu kauntēya mūrtayaḥ sambhavanti yāḥ | tāsāṃ brahma mahad yōnir ahaṃ bījapradaḥ pitā || 14.4 || Sanskrit Verse in Odia Script ସର୍ବଯୋନିଷୁ କୌନ୍ତେୟ ମୂର୍ତ୍ତୟଃ ସମ୍ଭବନ୍ତି ଯାḥ | ତାସାଂ ବ୍ରହ୍ମ ମହଦ୍ୟୋନିରହଂ ବୀଜପ୍ରଦଃ ପିତା || ୪ || Sri Aurobindo's English Interpretation "Whatever forms are generated in all the wombs, O son of Kunti, the great Brahman is their womb, and I am the father who casts the seed." Odia Translation "ହେ କୌନ୍ତେୟ! ସମସ୍ତ ଭିନ୍ନ ଭିନ୍ନ ଯୋନିରେ (ପ୍ରାଣୀ ଶ୍ରେଣୀରେ) ଯେଉଁସବୁ ସାକାର ଶରୀର ବା ମୂର୍ତ୍ତି ଉତ୍ପନ୍ନ ହୁଅନ୍ତି, ସେହି ସମସ୍ତଙ୍କର ଧାରଣକାରୀ ମାତା ହେଉଛି ମହଦ୍ବ୍ରହ୍ମ ପ୍ରକୃତି ଏବଂ ବୀଜ ପ୍ରଦାନକାରୀ ପିତା ହେଉଛି ମୁଁ ସ୍ଵୟଂ।" French Translation (Traduction en Français) "Quelles que soient les formes qui se produisent dans toutes les matrices, ô fils de Kunti, le grand Brahman είναι leur matrice, et Je suis le père qui jette la semence." Bhagavad Gita: Chapter 14, Verse 5 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः । निबध्नन्ति महाबाहो देहे देहिनमव्ययम् ॥ १४.五 ॥ IAST transliteration sattvaṃ rajas tama iti guṇāḥ prakr̥tisambhavāḥ | nibadhnanti mahābāhō dēhē dēhinam avyayam || 14.5 || Sanskrit Verse in Odia Script ସତ୍ତ୍ଵଂ ରଜସ୍ତମ ଇତି ଗୁଣାଃ ପ୍ରକୃତିସମ୍ଭବାଃ | ନିବଧ୍ନନ୍ତି ମହାବାହୋ ଦେହେ ଦେହିନମବ୍ୟୟମ୍ || ୫ || Sri Aurobindo's English Interpretation "Sattva, Rajas, Tamas—these are the modes (gunas) born of Nature; they bind fast in the body, O mighty-armed, the imperishable embodied soul." Odia Translation "ହେ ମହାବାହୋ! ପ୍ରକୃତିରୁ ଜାତ ଏହି ସତ୍ତ୍ଵ, ରଜଃ ଏବଂ ତମଃ—ଏହି ତିନୋଟି ଗୁଣ ଶରୀର ମଧ୍ୟରେ ବିଦ୍ୟମାନ ଅବ୍ୟୟ ଅକ୍ଷର ଜୀବାତ୍ମାକୁ (ଦେହିନମ୍) ସଂସାରର ମୋହବନ୍ଧନରେ ଦୃଢ଼ ଭାବରେ ଆବଦ୍ଧ କରି ରଖନ୍ତି।" French Translation (Traduction en Français) "Sattva, Rajas, Tamas — tels sont les modes nés de la Nature ; ils enchaînent fermement dans le corps, ô aux bras puissants, l'âme incarnée impérissable." Bhagavad Gita: Chapter 14, Verse 6 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् । सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ ॥ १४.६ ॥ IAST transliteration tatra sattvaṃ nirmalatvāt prakāśakam anāmayam | sukhasaṅgēna badhnāti jñānasaṅgēna cānagha || 14.6 || Sanskrit Verse in Odia Script ତତ୍ର ସତ୍ତ୍ଵଂ ନିର୍ମଲତ୍ଵାତ୍ପ୍ରକାଶକମନାମୟମ୍ | ସୁଖସଙ୍ଗେନ ବଧ୍ନାତି ଜ୍ଞାନସଙ୍ଗେନ ଚାନଘ || ୬ || Sri Aurobindo's English Interpretation "Of these, Sattva, because of its purity, is luminous and free from evil; it binds by attachment to happiness and attachment to knowledge, O sinless one (Anagha)." Odia Translation "ହେ ନିଷ୍ପାପ ଅର୍ଜୁନ (ଅନଘ)! ସେହି ତିନୋଟି ଗୁଣ ମଧ୍ୟରୁ 'ସତ୍ତ୍ଵଗୁଣ' ଅତ୍ୟନ୍ତ ଶୁଦ୍ଧ ଓ ନିର୍ମଳ ହୋଇଥିବାରୁ ପ୍ରକାଶମୟ ତଥା ବିକାରରହିତ ହୋଇଥାଏ; ଏହା ମନୁଷ୍ୟକୁ ସୁଖର ଆସକ୍ତି ଏବଂ ପ୍ରାକୃତିକ ଜ୍ଞାନର ଆସକ୍ତି ଦ୍ଵାରା ଶରୀରରେ ଆବଦ୍ଧ କରେ।" French Translation (Traduction en Français) "Parmi eux, Sattva, en raison de sa pureté, είναι lumineux et libre de tout mal ; il enchaîne par l'attachement au bonheur et l'attachement à la connaissance, ô toi sans péché." Bhagavad Gita: Chapter 14, Verse 7 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script रजो रागात्मकं विद्धि तृष्णासङ्गसमुद्भवम् । तन्निबध्नाति कौन्तेय कर्मसङ्गेन देहिनम् ॥ १४.७ ॥ IAST transliteration rajō rāgātmakāṃ viddhi tr̥ṣṇāsaṅgasamudbhavam | tan nibadhnāti kauntēya karmasaṅgēna dēhinam || 14.7 || Sanskrit Verse in Odia Script ରଜୋ ରାଗାତ୍ମକଂ ବିଦ୍ଧି ତୃଷ୍ଣାସଙ୍ଗସମୁଦ୍ଭବମ୍ | ତନ୍ନିବଧ୍ନାତି କୌନ୍ତେୟ କର୍ମସଙ୍ଗେନ ଦେହିନମ୍ || ୭ || Sri Aurobindo's English Interpretation "Know Rajas to be of the nature of passion, the source of thirst (for pleasure) and attachment; it binds fast, O son of Kunti, the embodied soul by attachment to action." Odia Translation "ହେ କୌନ୍ତେୟ! 'ରଜୋଗୁଣ'କୁ ଆସକ୍ତି ଓ କାମନାର ସ୍ଵରୂପ ବୋଲି ଜାଣ, ଯାହା ଭୋଗ୍ୟ ବସ୍ତୁର ଲାଲସା (ତୃଷ୍ଣା) ଓ ସାଂସାରିକ ସଙ୍ଗରୁ ଉତ୍ପନ୍ନ ହୁଏ; ଏହା ଏହି ଜୀବାତ୍ମାକୁ ସକାମ କର୍ମର ପ୍ରବୃତ୍ତି ତଥା ତା’ର ଆସକ୍ତି ଦ୍ଵାରା ଆବଦ୍ଧ କରିଦିଏ।" French Translation (Traduction en Français) "Sache que Rajas είναι de la nature de la passion, la source de la soif et de l'attachement ; il enchaîne fermement, ô fils de Kunti, l'âme incarnée par l'attachement à l'action." Bhagavad Gita: Chapter 14, Verse 8 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script तमस्त्वज्ञानजं विद्धि मोहनं सर्वदेहिनाम् । प्रमादालस्यनिद्राभिस्तन्निबध्नाति भारत ॥ १४.८ ॥ IAST transliteration tamas tv ajñānajaṃ viddhi mōhanaṃ sarvadēhinām | pramādālasyanidrābhis tan nibadhnāti bhārata || 14.8 || Sanskrit Verse in Odia Script ତମସ୍ତ୍ଵଜ୍ଞାନଜଂ ବିଦ୍ଧି ମୋହନଂ ସର୍ବଦେହିନାମ୍ | ପ୍ରମାଦାଲସ୍ୟନିଦ୍ରାଭିସ୍ତନ୍ନିବଧ୍ନାତି ଭାରତ || ୮ || Sri Aurobindo's English Interpretation "But Tamas, know thou, is born of ignorance, the deluder of all embodied beings; it binds fast, O Bharata, by negligence (pramada), indolence and sleep." Odia Translation "ମାତ୍ର ହେ ଭାରତ (ଅର୍ଜୁନ)! 'ତମୋଗୁଣ'କୁ କେବଳ ଅଜ୍ଞାନରୁ ଜାତ ବୋଲି ଜାଣ, ଯାହା ସମଗ୍ର ଦେହଧାରୀ ଜୀବମାନଙ୍କୁ ଭ୍ରମିତ କରେ; ଏହା ମନୁଷ୍ୟକୁ କର୍ତ୍ତବ୍ୟହୀନତା (ପ୍ରମାଦ), ଆଳସ୍ୟ ଏବଂ ଅତ୍ୟଧିକ ନିଦ୍ରା ଦ୍ଵାରା ଜଡ଼ କରି ଆବଦ୍ଧ କରିଦିଏ।" French Translation (Traduction en Français) "Mais Tamas, sache-le, είναι né de l'ignorance, l'égareur de tous les êtres incarnés ; il enchaîne fermement, ô Bharata, par la négligence (pramada), l'indolence et le sommeil." Bhagavad Gita: Chapter 14, Verse 9 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script सत्त्वं सुखे सञ्जयति रजः कर्मणि भारत । ज्ञानमावृत्य तु तमः प्रमादे सञ्जयत्युत ॥ १४.९ ॥ IAST transliteration sattvaṃ sukhē sañjayati rajaḥ karmaṇi bhārata | jñānam āvr̥tya tu tamaḥ pramādē sañjayaty uta || 14.9 || Sanskrit Verse in Odia Script ସତ୍ତ୍ଵ@ ସୁଖେ ସଞ୍ଜୟତି ରଜଃ କର୍ମଣି ଭାରତ | ଜ୍ଞାନମାବୃତ୍ୟ ତୁ ତମଃ ପ୍ରମାଦେ ସଞ୍ଜୟତ୍ୟୁତ || ୯ || Sri Aurobindo's English Interpretation "Sattva attaches to happiness, Rajas to action, O Bharata; but Tamas, veiling knowledge, attaches to negligence." Odia Translation "ହେ ଭାରତ! ସତ୍ତ୍ଵଗୁଣ ମନୁଷ୍ୟକୁ ଆତ୍ମିକ ସୁଖରେ ନିୟୋଜିତ କରେ, ରଜୋଗୁଣ ସକାମ କର୍ମରେ ପ୍ରବୃତ୍ତ କରାଏ; ମାତ୍ର ତମୋଗୁଣ ପ୍ରକୃତ ବିବେକ ବା ଜ୍ଞାନକୁ ଆବୃତ (ଢାଙ୍କି) କରି ମନୁଷ୍ୟକୁ କେବଳ ପ୍ରମାଦ ଓ ପ୍ରମତ୍ତତାରେ ବାନ୍ଧି ରଖେ।" French Translation (Traduction en Français) "Sattvain cligne vers le bonheur, Rajas vers l'action, ô Bharata ; mais Tamas, voilant la connaissance, incline vers la négligence." Bhagavad Gita: Chapter 14, Verse 10 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script रजस्तमश्चाभिभूय सत्त्वं भवति भारत । रजः सत्त्वं तमश्चैव तमः सत्त्वं रजस्तथा ॥ १४.१० ॥ IAST transliteration rajas tamaś cābhibhūya sattvaṃ bhavati bhārata | rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā || 14.10 || Sanskrit Verse in Odia Script ରଜସ୍ତମଶ୍ଚାଭିଭୂୟ ସତ୍ତ୍ଵଂ ଭବତି ଭାରତ | ରଜଃ ସତ୍ତ୍ଵଂ ତମଶ୍ଚୈବ ତମଃ ସତ୍ତ୍ଵଂ ରଜସ୍ତଥା || ୧୦ || Sri Aurobindo's English Interpretation "Sattva arises, O Bharata, overcoming Rajas and Tamas; Rajas arises, overcoming Sattva and Tamas; and Tamas arises, overcoming Sattva and Rajas." Odia Translation "ହେ ଭାରତ! ରଜୋଗୁଣ ଏବଂ ତମୋଗୁଣକୁ ଅଭିଭୂତ (ଦମନ) କରି ସତ୍ତ୍ଵଗୁଣ ବୃଦ୍ଧି ପାଏ; କେତେବେଳେ ସତ୍ତ୍ଵ ଓ ତମକୁ ଦମନ କରି ରଜୋଗୁଣ ବୃଦ୍ଧି ପାଏ, ପୁଣି କେତେବେଳେ ସତ୍ତ୍ଵ ଓ ରଜକୁ ଦମନ କରି ତମୋଗୁଣ ପ୍ରଭାବଶାଳୀ ହୋଇଉଠେ।" French Translation (Traduction en Français) "Sattva s'élève, ô Bharata, en surmontant Rajas et Tamas ; Rajas s'élève, en surmontant Sattva et Tamas ; et Tamas s'élève, en surmontant Sattva et Rajas." Bhagavad Gita: Chapter 14, Verse 11 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते । ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत ॥ १४.११ ॥ IAST transliteration sarwadvārēṣu dēhē ’smin prakāśa upajāyatē | jñānaṃ yadā tadā vidyād vivr̥ddhaṃ sattvam ity uta || 14.11 || Sanskrit Verse in Odia Script ସର୍ବଦ୍ଵାରେଷୁ ଦେହେଽସ୍ମିନ୍ପ୍ରକାଶ ଉପଜାୟତେ | ଜ୍ଞାନଂ ୟଦା ତଦା ବିଦ୍ୟାଦ୍ଵିବୃଦ୍ଧଂ ସତ୍ତ୍ଵମିତ୍ୟୁତ || ୧୧ || Sri Aurobindo's English Interpretation "When the light of knowledge streams forth from all the gates of this body, then it may be known that Sattva is increased." Odia Translation "ଯେଉଁ ସମୟରେ ଏହି ଶରୀରର ସମସ୍ତ ଦ୍ଵାରରେ (ଜ୍ଞାନେନ୍ଦ୍ରିୟଗୁଡ଼ିକରେ) ବିବେକ ଓ ଆଲୋକରୂପକ ଜ୍ଞାନର ଉଦୟ ଘଟେ, ସେତେବେଳେ ସତ୍ତ୍ଵଗୁଣର ସମ୍ପୂର୍ଣ୍ଣ ଅଭିବୃଦ୍ଧି (ବିବୃଦ୍ଧମ୍) ହୋଇଛି ବୋଲି ଜାଣିବା ଉଚିତ।" French Translation (Traduction en Français) "Lorsque la lumière de la connaissance jaillit de toutes les portes de ce corps, alors on peut savoir que Sattva a grandi." Bhagavad Gita: Chapter 14, Verse 12 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script लोभः प्रवृत्तिरारम्भः कर्मणामशमः स्पृहा । रजस्येतानि जायन्ते विवृद्धे भरतर्षभ ॥ १४.१२ ॥ IAST transliteration lōbhaḥ pravr̥ttir ārambhaḥ karmaṇām aśamaḥ spr̥hā | rajasy ētāni jāyantē vivr̥ddhē bharatarṣabha || 14.12 || Sanskrit Verse in Odia Script ଲୋଭଃ ପ୍ରବୃତ୍ତିରାରମ୍ଭଃ କର୍ମଣାମଶମଃ ସ୍ପୃହା | ରଜସ୍ୟେତାନି ଜାୟନ୍ତେ ବିବୃଦ୍ଧେ ଭାରତର୍ଷଭ || ୧୨ || Sri Aurobindo's English Interpretation "Greed, active tendency, initiation of undertakings, restlessness, desire—these arise, O lord of the Bharatas, when Rajas is increased." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ରଜୋଗୁଣର ଅଭିବୃଦ୍ଧି ଘଟିଲେ ଲୋଭ, ସାଂସାରିକ ବିଷୟରେ ପ୍ରବୃତ୍ତି, ସକାମ କର୍ମର ଲାଲସାରୂପକ ଆରମ୍ଭ, ମନର ଅଶାନ୍ତି ଏବଂ ଭୋଗ୍ୟ ବସ୍ତୁ ପ୍ରତି ସ୍ପୃହା (ଆସକ୍ତି) ଜାତ ହୋଇଥାଏ।" French Translation (Traduction en Français) "La cupidité, la tendance active, l'initiation des entreprises, l'inquiétude, le désir — tout cela surgit, ô chef des Bharatas, lorsque Rajas a grandi." Bhagavad Gita: Chapter 14, Verse 13 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च । तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन ॥ १४.१३ ॥ IAST transliteration aprakāśō ’pravr̥ttiś ca pramādō mōha ēva ca | tamasy ētāni jāyantē vivr̥ddhē kurunandana || 14.13 || Sanskrit Verse in Odia Script ଅପ୍ରକାଶୋଽପ୍ରବୃତ୍ତିଶ୍ଚ ପ୍ରମାଦୋ ମୋହ ଏବ ଚ | ତମସ୍ୟେତାନି ଜାୟନ୍ତେ ବିବୃଦ୍ଧେ କୁରୁନନ୍ଦନ || ୧୩ || Sri Aurobindo's English Interpretation "Darkness, stagnation, negligence, and delusion—these arise, O joy of the Kurus, when Tamas is increased." Odia Translation "ହେ କୁରୁନନ୍ଦନ! ତମୋଗୁଣର ଅଭିବୃଦ୍ଧି ଘଟିଲେ ଅନ୍ତଃକରଣରେ ଅଜ୍ଞାନଜନିତ ଅପ୍ରକାଶ, କର୍ମରେ ନିଷ୍କ୍ରିୟତା (ଅପ୍ରବୃତ୍ତିଃ), କର୍ତ୍ତବ୍ୟ ପ୍ରତି ଅବହେଳା (ପ୍ରମାଦ) ଏବଂ ମୋହଜନିତ ଭ୍ରମ ଜାତ ହୋଇଥାଏ।" French Translation (Traduction en Français) "L'obscurité, l'inertie, la négligence et l'égarement — tout cela surgit, ô joie des Kurus, lorsque Tamas a grandi." Bhagavad Gita: Chapter 14, Verse 14 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देहभृत् । तदोत्तमविदां लोकानमलान्प्रतिपद्यते ॥ १४.१४ ॥ IAST transliteration yadā sattvē pravr̥ddhē tu pralayaṃ yāti dēhabhr̥t | tadōttamavidāṃ lōkān amalān pratipadyatē || 14.14 || Sanskrit Verse in Odia Script ଯଦା ସତ୍ତ୍ଵେ ପ୍ରବୃଦ୍ଧେ ତୁ ପ୍ରଲୟଂ ଯାତି ଦେହଭୃତ୍ | ତଦୋତ୍ତମବିଦାଂ ଲୋକାନମଲାନପ୍ରତିପଦ୍ୟତେ || ୧୪ || Sri Aurobindo's English Interpretation "If the embodied soul meets dissolution when Sattva is predominant, then it attains to the spotless worlds of the knowers of the Highest." Odia Translation "ଯେଉଁ ସମୟରେ ସତ୍ତ୍ଵଗୁଣର ସମ୍ପୂର୍ଣ୍ଣ ବୃଦ୍ଧି ହୋଇଥିବା ଅବସ୍ଥାରେ ଦେହଧାରୀ ଜୀବ ପ୍ରଳୟ (ମୃତ୍ୟୁ) ପ୍ରାପ୍ତ ହୁଏ, ସେତେବେଳେ ସେ ଉତ୍ତମ ତତ୍ତ୍ଵଜ୍ଞାନୀମାନଙ୍କର ପବିତ୍ର ଓ ନିର୍ମଳ ସ୍ଵର୍ଗାଦି ଲୋକ ସମୂହ ପ୍ରାପ୍ତ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Si l'âme incarnée rencontre la dissolution lorsque Sattva prédomine, alors elle atteint les mondes sans tache des connaisseurs du Très-Haut." Bhagavad Gita: Chapter 14, Verse 15 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script रजसि प्रलयं गत्वा कर्मसङ्गिषु जायते । तथा प्रलीनस्तमसि मूढयोनिषु जायते ॥ १४.१५ ॥ IAST transliteration rajasi pralayaṃ gatvā karmasaṅgiṣu jāyatē | tathā pralīnas tamasi mūḍhayōniṣu jāyatē || 14.15 || Sanskrit Verse in Odia Script ରଜସି ପ୍ରଲୟଂ ଗତ୍ଵା କର୍ମସଙ୍ଗିଷୁ ଜାୟତେ | ତଥା ପ୍ରଲୀନସ୍ତମସି ମୂଢଯୋନିଷୁ ଜାୟତେ || ୧୫ || Sri Aurobindo's English Interpretation "Meeting dissolution in Rajas, it is born among those attached to action; and dying in Tamas, it is born in the wombs of the deluded (beasts)." Odia Translation "ରଜୋଗୁଣ ବୃଦ୍ଧି ପାଇଥିବା ସମୟରେ ମୃତ୍ୟୁ ହେଲେ, ଜୀବ କର୍ମାସକ୍ତ ମନୁଷ୍ୟ ସମାଜରେ ଜନ୍ମଗ୍ରହଣ କରେ; ଏବଂ ତମୋଗୁଣ ବୃଦ୍ଧି ପାଇଥିବା ସମୟରେ ମୃତ୍ୟୁ ହେଲେ, ସେ ପଶୁ-ପକ୍ଷୀ ଆଦି ବିବେକହୀନ ମୂଢ ଯୋନିମାନଙ୍କରେ (ମୂଢଯୋନିଷୁ) ଜନ୍ମଲାଭ କରେ।" French Translation (Traduction en Français) "Rencontrant la dissolution dans Rajas, elle naît parmi ceux qui sont attachés à l'action ; et mourant dans Tamas, elle naît dans les matrices des êtres égarés." Bhagavad Gita: Chapter 14, Verse 16 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् । रजसस्तु फलं दुःखमज्ञानं तमसः फलम् ॥ १४.१६ ॥ IAST transliteration karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam | rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam || 14.16 || Sanskrit Verse in Odia Script କର୍ମଣଃ ସୁକୃତସ୍ୟାହୁଃ ସାତ୍ତ୍ଵିକଂ ନିର୍ମଲଂ ଫଲମ୍ | ରଜସସ୍ତୁ ଫଲଂ ଦୁଃଖମଜ୍ଞାନଂ ତମସଃ ଫଲମ୍ || ୧୬ || Sri Aurobindo's English Interpretation "The fruit of a good action is said to be righteous (sattivka) and spotless; but the fruit of Rajas is sorrow, and the fruit of Tamas is ignorance." Odia Translation "ଶାସ୍ତ୍ରଜ୍ଞାନୀମାନେ କହନ୍ତି ଯେ ପବିତ୍ର ଓ ସାତ୍ତ୍ଵିକ କର୍ମର ଫଳ ମଧ୍ୟ ସାତ୍ତ୍ଵିକ ତଥା ସମ୍ପୂର୍ଣ୍ଣ ନିର୍ମଳ ହୋଇଥାଏ; ମାତ୍ର ରାଜସିକ କର୍ମର ଫଳ କେବଳ ଦୁଃଖ ଏବଂ ତାମସିକ କର୍ମର ଫଳ କେବଳ ଅଜ୍ଞାନ ଅଟେ।" French Translation (Traduction en Français) "Le fruit d'une bonne action είναι dit être juste (sattivka) et sans tache ; mais le fruit de Rajas είναι la douleur, et le fruit de Tamas l'ignorance." Bhagavad Gita: Chapter 14, Verse 17 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च । प्रमादमोहौ तमसो भवतोऽज्ञानमेव च ॥ १४.१७ ॥ IAST transliteration sattvāt sañjāyatē jñānaṃ rajasō lōbha ēva ca | pramādamōhau tamasō bhavatō ’jñānam ēva ca || 14.17 || Sanskrit Verse in Odia Script ସତ୍ତ୍ଵାତ୍ସଞ୍ଜାୟତେ ଜ୍ଞାନଂ ରଜସୋ ଲୋଭ ଏବ ଚ | ପ୍ରମାଦମୋହୌ ତମସୋ ଭବତୋଽଜ୍ଞାନମେବ ଚ || ୧७ || Sri Aurobindo's English Interpretation "From Sattva arises knowledge, and greed from Rajas; negligence and delusion arise from Tamas, and also ignorance." Odia Translation "ସତ୍ତ୍ଵଗୁଣରୁ ପ୍ରକୃତ ଜ୍ଞାନର ଉଦୟ ହୁଏ ଏବଂ ରଜୋଗୁଣରୁ କେବଳ ଲୋଭ ଜାତ ହୁଏ; ସେହିପରି ତମୋଗୁଣରୁ ପ୍ରମାଦ (ଅବହେଳା), ମୋହ ଏବଂ କେବଳ ଅଜ୍ଞାନର ହିଁ ସୃଷ୍ଟି ହୋଇଥାଏ।" French Translation (Traduction en Français) "De Sattva naît la connaissance, et de Rajas la cupidité ; la négligence et l'égarement naissent de Tamas, ainsi que l'ignorance." Bhagavad Gita: Chapter 14, Verse 18 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script ऊर्ध्वं गच्छन्ति सत्त्वस्था मध्ये तिष्ठन्ति राजसाः । जघन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः ॥ १४.१८ ॥ IAST transliteration ūrdhvaṃ gacchanti sattvasthā madhyē tiṣṭhanti rājasāḥ | jaghanyaguṇavr̥ttisthā adhō gacchanti tāmasāḥ || 14.18 || Sanskrit Verse in Odia Script ଊର୍ଧ୍ଵଂ ଗଚ୍ଛନ୍ତି ସତ୍ତ୍ଵସ୍ଥା ମଧ୍ୟେ ତିଷ୍ଠନ୍ତି ରାଜସାଃ | ଜଘନ୍ୟଗୁଣବୃତ୍ତିସ୍ଥା ଅଧୋ ଗଚ୍ଛନ୍ତି ତାମସାଃ || ୧୮ || Sri Aurobindo's English Interpretation "Those who are established in Sattva rise upwards; the rajasic remain in the middle; the tamasic, established in the lowest quality, go downwards." Odia Translation "ସତ୍ତ୍ଵଗୁଣରେ ସ୍ଥିତ ଥିବା ସାଧକମାନେ ଊର୍ଦ୍ଧ୍ଵଲୋକକୁ (ଉଚ୍ଚ ସ୍ଵର୍ଗାଦି ଲୋକକୁ) ଗତି କରନ୍ତି; ରାଜସିକ ବ୍ୟକ୍ତିମାନେ ମଧ୍ୟଭାଗରେ (ମାନବ ଲୋକରେ) ସ୍ଥିତ ରହନ୍ତି ଏବଂ ଅତି ଜଘନ୍ୟ ନିନ୍ଦନୀୟ ତମୋଗୁଣର ବୃତ୍ତିରେ ଥିବା ତାମସିକ ବ୍ୟକ୍ତିମାନେ ଅଧୋଗତିକୁ (ପଶୁ ଯୋନି ବା ନର୍କକୁ) ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Ceux qui sont établis dans Sattva s'élèvent vers le haut ; les rajasiques demeurent au milieu ; les tamasiques, établis dans la qualité la plus basse, s'en vont vers le bas." Bhagavad Gita: Chapter 14, Verse 19 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script नान्यं गुणेभ्यः कर्तारं यदा द्रष्टापि पश्यति । गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति ॥ १४.१९ ॥ IAST transliteration nānyaṃ guṇēbhyaḥ kartāraṃ yadā draṣṭā drakṣyati | guṇēbhyaś ca paraṃ vētti madbhāvaṃ sō ’dhigacchati || 14.19 || Sanskrit Verse in Odia Script ନାନ୍ୟଂ ଗୁଣେଭ୍ୟଃ କର୍ତ୍ତାରଂ ଯଦା ଦ୍ରଷ୍ଟାପି ପଶ୍ଯତି | ଗୁଣେଭ୍ୟଶ୍ଚ ପରଂ ବେତ୍ତି ମଦ୍ଭାବଂ ସୋଽଧିଗଚ୍ଛତି || ୧九 || Sri Aurobindo's English Interpretation "When the seeing soul perceives no doer other than the modes of Nature, and knows That which is supreme above the modes, he attains to My state of being." Odia Translation "ଯେଉଁ ସମୟରେ ବିବେକୀ ଦ୍ରଷ୍ଟା ପ୍ରକୃତିର ଗୁଣଗୁଡ଼ିକ ବ୍ୟତୀତ ଅନ୍ୟ କାହାକୁ କର୍ତ୍ତାରୂପେ ଦେଖେ ନାହିଁ (ଅର୍ଥାତ୍ ଗୁଣଗୁଡ଼ିକ ହିଁ ସମସ୍ତ କାର୍ଯ୍ୟ କରୁଛନ୍ତି ବୋଲି ଜାଣେ) ଏବଂ ନିଜକୁ ଗୁଣଗୁଡ଼ିକରୁ ଅତୀତ ସେହି ପରମାତ୍ମାଙ୍କୁ ଜାଣିପାରେ, ସେ ମୋର ଦିବ୍ୟ ସ୍ଵରୂପକୁ ପ୍ରାପ୍ତ ହୁଏ।" French Translation (Traduction en Français) "Quand l'âme voyante ne perçoit d'autre auteur que les modes de la Nature, et connaît Cela qui είναι suprême au-dessus des modes, elle atteint Mon propre état d'être." Bhagavad Gita: Chapter 14, Verse 20 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् । जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४.२० ॥ IAST transliteration guṇān ētān atītya trīn dēhī dēhasamudbhavān | janmamr̥tyujarāduḥkhair vimuktō ’mr̥tam aśnutē || 14.20 || Sanskrit Verse in Odia Script ଗୁଣାନେତାନତୀତ୍ୟ ତ୍ରୀନ୍ଦେହୀ ଦେହସମୁଦ୍ଭବାନ୍ | ଜନ୍ମମୃତ୍ୟୁଜରାଦୁଃଖୈର୍ଵିମୁକ୍ତୋଽମୃତମଶ୍ନୁତେ || ୨୦ || Sri Aurobindo's English Interpretation "When the embodied soul has passed beyond these three modes of Nature which are the source of the body, then, delivered from birth and death and old age and sorrow, it enjoys immortality." Odia Translation "ଶରୀରର ଉତ୍ପତ୍ତିର କାରଣ ସ୍ଵରୂପ ଏହି ତିନୋଟି ଗୁଣକୁ (ସତ୍ତ୍ଵ, ରଜଃ, ତମଃ) ଯେତେବେଳେ ଜୀବାତ୍ମା (ଦେହୀ) ସମ୍ପୂର୍ଣ୍ණ ଅତିକ୍ରମ କରିଯାଏ, ସେତେବେଳେ ସେ ଜନ୍ମ, ମୃତ୍ୟୁ, ବାର୍ଦ୍ଧକ୍ୟ ଓ ସମସ୍ତ ସାଂସାରିକ ଦୁଃଖରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇ ପରମ ଅମୃତତ୍ଵ ଉପଭୋଗ କରେ।" French Translation (Traduction en Français) "Quand l'âme incarnée a dépassé ces trois modes de la Nature जो la source du corps, alors, délivrée de la naissance, de la mort, de la vieillesse et de la douleur, elle jouit de l'immortalité." Bhagavad Gita: Chapter 14, Verse 21 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — कैर्लिङ्गैस्त्रीन्गुणानेतानतीतो भवति प्रभो । किमाचारः कथं चैतांस्त्रीन्गुणानतिवर्तते ॥ १४.२१ ॥ IAST transliteration arjuna uvāca — kair liṅgais trīn guṇān ētān atītō bhavati prabhō | kimācāraḥ kathaṃ caitāns trīn guṇān ativartatē || 14.21 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | କୈର୍ଲିଙ୍ଗୈସ୍ତ୍ରୀନ୍ଗୁଣାନେତାନତୀତୋ ଭବତି ପ୍ରଭୋ | କିମାଚାରଃ କଥଂ ଚୈତାଂସ୍ତ୍ରୀନ୍ଗୁଣାନତିବର୍ତତେ || ୨୧ || Sri Aurobindo's English Interpretation "Arjuna said: By what signs is he known who has crossed beyond these three modes, O Lord? What is his conduct, and how does he pass beyond these three qualities?" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ହେ ପ୍ରଭୋ! ଏହି ତିନୋଟି ଗୁଣରୁ ଅତୀତ ହୋଇଥିବା (ଗୁଣାତୀତ) ମହାପୁରୁଷଙ୍କ ଲକ୍ଷଣ (ଲିଙ୍ଗୈଃ) କଣ? ତାଙ୍କର ଆଚରଣ କିପରି ଏବଂ ସେ କେଉଁ ଉପାୟରେ ଏହି ତିନି ଗୁଣକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଅତିକ୍ରମ କରନ୍ତି?" French Translation (Traduction en Français) "Arjuna dit: À quels signes reconnaît-on celui qui a dépassé ces trois modes, ô Seigneur ? Quelle est sa conduite, et comment s'élève-t-il au-dessus de ces trois qualités ?" Bhagavad Gita: Chapter 14, Verse 22 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि काङ्क्षति ॥ १४.२२ ॥ IAST transliteration śrībhagavānuvāca — prakāśaṃ ca pravr̥ttiṃ ca mōham ēva ca pāṇḍava | na dvēṣṭi sampravr̥ttāni na nivr̥ttāni kāṅkṣati || 14.22 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ପ୍ରକାଶଂ ଚ ପ୍ରବୃତ୍ତିଂ ଚ ମୋହମେବ ଚ ପାଣ୍ଡଵ | ନ ଦ୍ଵେଷ୍ଠି ସମ୍ପ୍ରବୃତ୍ତାନି ନ ନିବୃତ୍ତାନି କାଙ୍ଖ୍ୟତି || ୨୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: He, O Pandava, who hates not light (Sattva), nor activity (Rajas), nor delusion (Tamas), when they arise, nor longs for them when they have passed away;" Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ହେ ପାଣ୍ଡବ! ସତ୍ତ୍ଵଗୁଣର କାର୍ଯ୍ୟରୂପ ପ୍ରକାଶ, ରଜୋଗୁଣର କାର୍ଯ୍ୟରୂପ ପ୍ରବୃତ୍ତି ଏବଂ ତମୋଗୁଣର କାର୍ଯ୍ୟରୂପ ମୋହ ପ୍ରକଟ ହେଲେ ଯିଏ ସେଗୁଡ଼ିକୁ ଦ୍ଵେଷ କରନ୍ତି ନାହିଁ କିମ୍ବା ସେଗୁଡ଼ିକ ନିବୃତ୍ତ (ଦୂର) ହୋଇଗଲେ ତାହାର ଆକାଙ୍ଖ୍ୟା କରନ୍ତି ନାହିଁ;" French Translation (Traduction en Français) "Le Béni Seigneur dit: Celui, ô Pandava, qui ne hait pas la lumière, ni l'activité, ni l'égarement, lorsqu'ils se manifestent, et ne les désire pas lorsqu'ils ont cessé ;" Bhagavad Gita: Chapter 14, Verse 23 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script उदासीनवदासीनो गुणैर्यो न विचाल्यते । गुणा वर्तन्त इत्येव योऽवतिष्ठति नेङ्गते ॥ १४.२३ ॥ IAST transliteration udāsīnavad āsīnō guṇair yō na vicālyatē | guṇā vartanta ity ēva yō ’vatiṣṭhati nēṅgatē || 14.23 || Sanskrit Verse in Odia Script ଉଦାସୀନଵଦାସୀନୋ ଗୁଣୈର୍ଯୋ ନ ଵିଚାଲ୍ୟତେ | ଗୁଣା ଵର୍ତନ୍ତ ଇତ୍ୟେଵ ଯୋଽଵତିଷ୍ଠତି ନେଙ୍ଗତେ || ୨୩ || Sri Aurobindo's English Interpretation "—he who, seated as one neutral, is not moved by the modes, who stands apart knowing that it is the modes that are acting, and wavers not;" Odia Translation "—ଯିଏ ଜଣେ ଉଦାସୀନ ବା ତଟସ୍ଥ ବ୍ୟକ୍ତି ପରି ବିରାଜମାନ ରହି ଗୁଣଗୁଡ଼ିକ ଦ୍ଵାରା ଆଦୌ ବିଚଳିତ ହୁଅନ୍ତି ନାହିଁ, ଏବଂ 'ଗୁଣଗୁଡ଼ିକ ହିଁ ନିଜ ନିଜ ବିଷୟରେ କାର୍ଯ୍ୟ କରୁଛନ୍ତି' ବୋଲି ବୁଝି ଯିଏ ସ୍ଵରୂପରେ ସ୍ଥିର ରହନ୍ତି ଓ ସାମାନ୍ୟ କମ୍ପିତ ହୁଅନ୍ତି ନାହିଁ;" French Translation (Traduction en Français) "—celui qui, assis comme un être neutre, n'est pas ébranlé par les modes, जो se tient à l'écart sachant que ce sont les modes qui agissent, et ne vacille pas ;" Bhagavad Gita: Chapter 14, Verse 24 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script समदुःखसुखः स्वस्थः समलोष्टाश्मकाञ्चनः । तुल्यप्रियाप्रियो धीरस्तुल्यनिन्दात्मसंस्तुतिः ॥ १४.२४ ॥ IAST transliteration samaduḥkhasukhaḥ svasthaḥ samalōṣṭāśmakāñcanaḥ | tulyapriyāpriyō dhīras tulyanindātmasaṃstutiḥ || 14.24 || Sanskrit Verse in Odia Script ସମଦୁଃଖସୁଖଃ ସ୍ଵସ୍ଥଃ ସମଲୋଷ୍ଟାଶ୍ମକାଞ୍ଚନଃ | ତୁଲ୍ୟପ୍ରିୟାପ୍ରିୟୋ ଧୀରସ୍ତୁଲ୍ୟନିନ୍ଦାତ୍ମସଂସ୍ତୁତିଃ || ୨୪ || Sri Aurobindo's English Interpretation "—he to whom sorrow and pleasure are equal, who dwells in his self, to whom a clod of earth, a stone and gold are alike, to whom the pleasant and the unpleasant are equal, firm, equal in praise and blame;" Odia Translation "—ସୁଖ ଓ ଦୁଃଖରେ ଯାହାଙ୍କର ଭାବ ସମାନ, ଯିଏ ନିଜ ଆତ୍ମସ୍ଵରୂପରେ ସ୍ଥିତ (ସ୍ଵସ୍ଥଃ), ଯାହାଙ୍କ ଦୃଷ୍ଟିରେ ମାଟି ପିଣ୍ଡୁଳା, ପଥର ଓ ସୁବର୍ଣ୍ଣ ସବୁ ସମାନ, ପ୍ରିୟ ଓ ଅପ୍ରିୟ ପରିସ୍ଥିତିରେ ଯିଏ ସମଭାବପନ୍ନ ଧୈର୍ଯ୍ୟଶାଳୀ (ଧୀରଃ) ଏବଂ ନିଜର ନିନ୍ଦା ଓ ପ୍ରଶଂସାକୁ ଯିଏ ସମାନ ମନେକରନ୍ତି;" French Translation (Traduction en Français) "—celui pour qui la douleur et le plaisir sont égaux, जो réside dans son propre soi, pour qui une motte de terre, une pierre et de l'or sont pareils, pour qui l'agréable et le désagréable sont un, ferme, égal dans la louange et le blâme ;" Bhagavad Gita: Chapter 14, Verse 25 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script मानापमानयोस्तुल्यस्तुल्यो मित्रारिपक्षयोः । सर्वारम्भपरित्यागी गुणातीतः स उच्यते ॥ १४.२५ ॥ IAST transliteration mānāpamānayōs tulyas tulyō mitrāripakṣayōḥ | sarvārambhaparityāgī guṇātītaḥ sa ucyatē || 14.25 || Sanskrit Verse in Odia Script ମାନାପମାନୟୋସ୍ତୁଲ୍ୟସ୍ତୁଲ୍ୟୋ ମିତ୍ରାରିପକ୍ଷୟୋଃ | ସର୍ବାରମ୍ଭପରିତ୍ୟାଗୀ ଗୁଣାତୀତଃ ସ ଉଚ୍ୟତେ || ୨୫ || Sri Aurobindo's English Interpretation "—equal in honor and disgrace, equal to friend and foe, who has abandoned all selfish undertakings, he is said to be crossed beyond the modes." Odia Translation "—ଯିଏ ଆପଣାର ମାନ ଏବଂ ଅପମାନରେ ସମାନ (ତୁଲ୍ୟ) ରହନ୍ତି, ମିତ୍ର ଏବଂ ଶତ୍ରୁ ଉଭୟ ପକ୍ଷ ପ୍ରତି ଯାହାଙ୍କର ଭାବ ସମାନ ଏବଂ ଯିଏ ସମସ୍ତ ପ୍ରକାର କର୍ତ୍ତୃତ୍ଵ ଅଭିମାନଯୁକ୍ତ ସକାମ କର୍ମ ପରିତ୍ୟାଗ କରିଛନ୍ତି, ତାଙ୍କୁ ହିଁ 'ଗୁଣାତୀତ' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "—égal dans l'honneur et l'infamie, égal envers l'ami et l'ennemi, जो a abandonné toute entreprise intéressée, celui-là est dit avoir dépassé les modes." Bhagavad Gita: Chapter 14, Verse 26 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠବିଂଶ ଶ୍ଳୋକ) Devanagari script मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणानेतानतीत्य ब्रह्मभूयाय कल्पते ॥ १४.२६ ॥ IAST transliteration māṃ ca yō ’vyabhicārēṇa bhaktiyōgēna sēvatē | sa guṇān ētān atītya brahmabhūyāya kalpatē || 14.26 || Sanskrit Verse in Odia Script ମାଂ ଚ ଯୋଽଵ୍ୟଭିଚାରେଣ ଭକ୍ତିଯୋଗେନ ସେଵତେ | ସ ଗୁଣାନେତାନତୀତ୍ୟ ବ୍ରହ୍ମଭୂୟାୟ କଳ୍ପତେ || ୨୬ || Sri Aurobindo's English Interpretation "And he who serves Me with an unswerving Bhakti-Yoga, he, having crossed beyond these three modes, is fit for becoming the Brahman." Odia Translation "ଏବଂ ଯେଉଁ ବ୍ୟକ୍ତି ମୋତେ ଏକାଗ୍ର ଅବ୍ୟଭିଚାରିଣୀ ଭକ୍ତିଯୋଗ ଦ୍ଵାରା ନିରନ୍ତର ସେବା କରେ, ସେ ଏହି ତିନୋଟି ଗୁଣକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଅତିକ୍ରମ କରି ପରମ ସଚ୍ଚିଦାନନ୍ଦ ବ୍ରହ୍ମଭାବ ପ୍ରାପ୍ତ ହେବା ପାଇଁ ସମ୍ପୂର୍ଣ୍ଣ ଯୋଗ୍ୟ ବିବେଚିତ ହୁଏ।" French Translation (Traduction en Français) "Et celui qui Me sert par un Bhakti-Yoga inébranlable, celui-là, ayant dépassé ces trois modes, est digne de devenir le Brahman." Bhagavad Gita: Chapter 14, Verse 27 (ଚତୁର୍ଦ୍ଦଶ ଅଧ୍ୟାୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script ब्रह्मानो हि प्रतिष्ठाहममृतस्याव्ययस्य च । शाश्वतस्य च धर्मस्य सुखस्यैकान्तिकस्य च ॥ १४.२७ ॥ IAST transliteration brahmaṇō hi pratiṣṭhāham amṛtasyāvyayasya ca | śāśvatasya ca dharmasya sukhasyaikāntikasya ca || 14.27 || Sanskrit Verse in Odia Script ବ୍ରହ୍ମଣୋ ହି ପ୍ରତିଷ୍ଠାହମମୃତସ୍ୟାଵ୍ୟୟସ୍ୟ ଚ | ଶାଶ୍ଵତସ୍ୟ ଚ ଧର୍ମସ୍ୟ ସୁଖସ୍ୟୈକାନ୍ତିକସ୍ୟ ଚ || ୨୭ || Sri Aurobindo's English Interpretation "For I am the foundation of the Brahman, of the imperishable Nectar of immortality, of the eternal Law (Dharma), and of the absolute Bliss." Odia Translation "କାରଣ ସେହି ନିରାକାର ଅବିନାଶୀ ବ୍ରହ୍ମଙ୍କର, ପରମ ଅମୃତତ୍ଵର, ନିତ୍ୟ ଶାଶ୍ଵତ ଧର୍ମର ଏବଂ ଏକାନ୍ତ ଅଖଣ୍ଡ ପରମାନନ୍ଦର ଏକମାତ୍ର ଆଶ୍ରୟସ୍ଥଳ ବା ପ୍ରତିଷ୍ଠା (ପ୍ରତିଷ୍ଠାହମ୍) ହେଉଛି ମୁଁ ସ୍ଵୟଂ।" French Translation (Traduction en Français) "Car Je suis le fondement du Brahman, du Nectar impérissable de l'immortalité, de la Loi éternelle (Dharma), et de la Félicité absolue." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे गुणत्रयविभागयोगो नाम चतुर्दशोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 15/ Chapter 15. The Supreme Divine Bhagavad Gita: Chapter 15, Verse 1 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् । छन्दांसि यस्य पर्णानी यस्तं वेद स वेदवित् ॥ १५.१ ॥ IAST transliteration śrībhagavānuvāca — ūrdhvamūlam adhaḥśākham aśvatthaṃ prāhur avyayam | chandāṃsi yasya parṇāni yas taṃ vēda sa vēdavit || 15.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଊର୍ଧ୍ଵମୂଲମଧଃଶାଖମଶ୍ଵତ୍ଥଂ ପ୍ରାହୁରବ୍ୟୟମ୍ | ଛନ୍ଦାଂସି ୟସ୍ୟ ପର୍ଣାନି ୟସ୍ତଂ ବେଦ ସ ବେଦବିତ୍ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: With its original source above (in the Eternal), its branches stretching below, the Ashvattha tree is said to be imperishable; the Vedic hymns are its leaves. He who knows it is a knower of the Vedas." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ଆଦିପୁରୁଷ ପରମେଶ୍ଵରରୂପକ ଉପରମୂଳ ବିଶିଷ୍ଟ ଏବଂ ସୃଷ୍ଟିକର୍ତ୍ତା ବ୍ରହ୍ମାରୂପକ ତଳଶାଖା ବିଶିଷ୍ଟ ଏହି ସଂସାରରୂପୀ ଓସ୍ତ ବୃକ୍ଷକୁ (ଅଶ୍ଵତ୍ଥମ୍) ଶାସ୍ତ୍ରରେ ଅବ୍ୟୟ ବୋଲି କୁହାଯାଇଛି I ବେଦର ମନ୍ତ୍ରଗୁଡ଼ିକ ଏହାର ପତ୍ର ସଦୃଶ; ଯେଉଁ ସାଧକ ଏହି ସଂସାରବୃକ୍ଷର ରହସ୍ୟକୁ ଜାଣେ, ସେ ହିଁ ବାସ୍ତବରେ ବେଦଜ୍ଞ (ବେଦବିତ୍) ଅଟେ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Avec sa racine en haut et ses branches en bas, l'arbre Ashvattha est dit impérissable ; les hymnes védiques sont ses feuilles. Celui qui lo connaît est un connaisseur des Vedas." Bhagavad Gita: Chapter 15, Verse 2 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script अधश्चोध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः । अधश्च मूलान्यनुसंततानी कर्मानुबन्धीनि मनुष्यलोके ॥ १५.२ ॥ IAST transliteration adhaś cōrdhvaṃ prasṛtās tasya śākhā guṇapravṛddhā viṣayapravālāḥ | adhaś ca mūlāny anusantatāni karmānubandhīni manuṣyalōkē || 15.2 || Sanskrit Verse in Odia Script ଅଧଶ୍ଚୋର୍ଧ୍ଵଂ ପ୍ରସୃତାସ୍ତସ୍ୟ ଶାଖା ଗୁଣପ୍ରବୃଦ୍ଧା ବିଷୟପ୍ରବାଲାଃ | ଅଧଶ୍ଚ ମୂଲାନ୍ୟନୁସନ୍ତତାନି କର୍ମାନୁବନ୍ଧୀନି ମନୁଷ୍ୟଲୋକେ || ୨ || Sri Aurobindo's English Interpretation "Below and above stretch its branches, nourished by the modes of Nature, with action-sensations for their foliage; and below also its roots are thoroughly knit, binding creatures to action in the world of men." Odia Translation "ଏହି ସଂସାରବୃକ୍ଷର ଶାଖାଗୁଡ଼ିକ ପ୍ରକୃତିର ତିନି ଗۇଣ ଦ୍ଵାରା ବଦ୍ଧିତ ହୋଇ ଏବଂ ବିଷୟଭୋଗରୂପକ କୋମଳ ପତ୍ର (ବିଷୟପ୍ରବାଳାଃ) ଧାରଣ କରି ଚତୁର୍ଦ୍ଦିଗରେ, ଉପରେ ଓ ତଳେ ବିସ୍ତାରିତ ହୋଇ ରହିଛନ୍ତି I ଆଉ ମାନବ ଲୋକରେ (ମନୁଷ୍ୟଲୋକେ) କର୍ମବନ୍ଧନ ସୃଷ୍ଟି କରୁଥିବା ଏହାର ମୂଳଗୁଡ଼ିକ ମଧ୍ୟ ତଳେ ଗଭୀର ଭାବେ ବ୍ୟାପ୍ତ ହୋଇ ରହିଛନ୍ତି।" French Translation (Traduction en Français) "En bas et en haut s'étendent ses branches, nourries par les modes de la Nature, avec les objets des sens pour feuillage ; et en bas aussi ses racines se prolongent, liant l'homme à l'action dans le monde des mortels." Bhagavad Gita: Chapter 15, Verse 3 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script न रूपमस्येह तथोपलभ्यते नान्तो न चादिर्न च सम्प्रतिष्ठा । अश्वत्थमेनं सुविरूढमूलम् असङ्गशस्त्रेण दृढेन छित्त्वा ॥ १५.३ ॥ IAST transliteration na rūpam asyēha tathōpalabhyatē nāntō na cādir na ca sampratiṣṭhā | aśvattham ēnaṃ suvirūḍhamūlam asaṅgaśastrēṇa dṛḍhēna chittvā || 15.3 || Sanskrit Verse in Odia Script ନ ରୂପମସ୍ୟେହ ତଥୋପଲଭ୍ୟତେ ନାନ୍ତୋ ନ ଚାଦିର୍ନ ଚ ସମ୍ପ୍ରତିଷ୍ଠା | ଅଶ୍ଵତ୍ଥମେନଂ ସୁବିରୂଢମୂଲମ୍ ଅସଙ୍ଗଶସ୍ତ୍ରେଣ ଦୃଢେନ ଛିତ୍ତ୍ଵା || ୩ || Sri Aurobindo's English Interpretation "Its real form is not perceived here in this world, neither its end, nor its beginning, nor its foundation; having cut down this firmly rooted Ashvattha tree with the strong sword of non-attachment (Asanga-shastra)—" Odia Translation "ଏହି ସଂସାରବୃକ୍ଷର ପ୍ରକୃତ ସ୍ଵରୂପ ଏଠାରେ ଜଣାପଡ଼େ ନାହିଁ, ଏହାର ନା କୌଣସି ଅନ୍ତ ଅଛି, ନା ଆରମ୍ଭ ଅଛି, ଏବଂ ନା କୌଣସି ସ୍ଥାୟୀ ପ୍ରତିଷ୍ଠା ଅଛି I ଏଥିପାଇଁ ଅତ୍ୟନ୍ତ ଗଭୀର ମୂଳ ବିଶିଷ୍ଟ ଏହି ସଂସାରରୂପୀ ଓସ୍ତ ବୃକ୍ଷକୁ ଦୃଢ଼ ବୈରାଗ୍ୟରୂପକ ଖଡ଼୍ଗ (ଅସଙ୍ଗଶସ୍ତ୍ରେଣ) ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ଭେଦ କରି," French Translation (Traduction en Français) "Sa forme réelle n'est pas perçue ici-bas, ni sa fin, ni son commencement, ni son fondement ; ayant coupé cet arbre Ashvattha aux racines profondes avec la forte épée du non-attachement —" Bhagavad Gita: Chapter 15, Verse 4 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script ततः पदं तत्परिमार्गितव्यं यस्मिङ्गता न निवर्तन्ति भूयः । तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५.४ ॥ IAST transliteration tataḥ padaṃ tat parimārgitavyaṃ yasmin gatā na nivartanti bhūyaḥ | tam ēva cādyaṃ puruṣaṃ prapadyē yataḥ pravṛttiḥ prasṛtā purāṇī || 15.4 || Sanskrit Verse in Odia Script ତତଃ ପଦଂ ତତ୍ପରିମାର୍ଗିତବ୍ୟଂ ୟସ୍ମିଙ୍ଗତା ନ ନିବର୍ତନ୍ତି ଭୂୟଃ | ତମେବ ଚାଦ୍ୟଂ ପୁରୁଷଂ ପ୍ରପଦ୍ୟେ ୟତଃ ପ୍ରବୃତ୍ତିଃ ପ୍ରସୃତା ପୁରାଣୀ || ୪ || Sri Aurobindo's English Interpretation "—then that goal should be sought after, attaining to which they return no more, saying: 'I take refuge in that Primal Soul (Adya Purusha) from whom streamed forth the ancient current of action.'" Odia Translation "—ତା’ପରେ ସେହି ପରମ ପଦରୂପକ ଲକ୍ଷ୍ୟ ଅନ୍ଵେଷଣ କରିବା ଉଚିତ, ଯେଉଁଠାକୁ ଗଲେ ସାଧକ ପୁନର୍ବାର ସଂସାରକୁ ଫେରିଆସେ ନାହିଁ; ଏବଂ ଏହି ସଙ୍କଳ୍ପ କରିବା ଉଚିତ ଯେ, 'ଯେଉଁ ଆଦି ପୁରୁଷଙ୍କଠାରୁ ସୃଷ୍ଟିର ଏହି ପ୍ରାଚୀନ ପ୍ରବୃତ୍ତି ବିସ୍ତାରିତ ହୋଇଛି, ମୁଁ ସେହି ଆଦିପୁରୁଷ ପରମେଶ୍ଵରଙ୍କ ଶରଣାଗତ ହେଉଛି।'" French Translation (Traduction en Français) "—alors ce but doit être recherché, après lequel atteint on ne revient plus, en disant: 'Je cherche refuge en cet Esprit Premier d'où a coulé le flot antique de l'action.'" Bhagavad Gita: Chapter 15, Verse 5 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script निर्मानमोहा जितसङ्गदोषा अध्यात्मनित्या विनिवृत्तकामाः । द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञै र्गच्छन्त्यमूढाः पदमव्ययम् तत् ॥ १५.५ ॥ IAST transliteration nirmānamōhā jitasaṅgadōṣā adhyātmanityā vinivṛttakāmāḥ | dvandvair vimuktāḥ sukhaduḥkhasañjñair gacchantyamūḍhāḥ padam avyayaṃ tat || 15.5 || Sanskrit Verse in Odia Script ନିର୍ମାନମୋହା ଜିତସଙ୍ଗଦୋଷା ଅଧ୍ୟାତ୍ମନିତ୍ୟା ବିନିବୃତ୍ତକାମାଃ | ଦ୍ଵନ୍ଦ୍ଵୈର୍ବିମୁକ୍ତାଃ ସୁଖଦୁଃଖସଂଜ୍ଞୈ ର୍ଗଚ୍ଛନ୍ତ୍ୟମୂଢାଃ ପଦମବ୍ୟୟମ୍ ତତ୍ || ୫ || Sri Aurobindo's English Interpretation "Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, with desires completely stilled, delivered from the dualities known as pleasure and pain, the undeluded pass to that imperishable status." Odia Translation "ଯେଉଁମାନେ ଅଭିମାନ ଓ ମୋହରୁ ରହିତ, ଯିଏ ଆସକ୍ତିରୂପକ ଦୋଷକୁ ସମ୍ପୂର୍ଣ୍ଣ ଜୟ କରିଛନ୍ତି, ଯିଏ ସର୍ବଦା ଆତ୍ମତତ୍ତ୍ଵରେ ସ୍ଥିର (ଅଧ୍ୟାତ୍ମନିତ୍ୟାଃ), ଯାହାଙ୍କର ସମସ୍ତ କାମନା ସମ୍ପୂର୍ଣ୍ଣ ନିବୃତ୍ତ ହୋଇଛି ଏବଂ ସୁଖ-ଦୁଃଖ ନାମକ ଦ୍ଵନ୍ଦ୍ଵରୁ ଯିଏ ବିମୁକ୍ତ, ସେହି ଜ୍ଞାନୀ ମହାପୁରୁଷମାନେ ସେହି ଅବ୍ୟୟ ପରମ ପଦ ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Exempts de fierté et d'illusion, ayant vaincu le mal de l'attachement, habitant continuellement le Soi, les désirs totalement apaisés, délivrés des dualités nommées plaisir et douleur, les sages passent à cet état impérissable." Bhagavad Gita: Chapter 15, Verse 6 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script न तद्भासयते सूर्यो न शशाङ्को न पावकः । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ १५.६ ॥ IAST transliteration na tad bhāsayatē sūryō na śaśāṅkō na pāvakaḥ | yad gatvā na nivartanti tad dhāma paramaṃ mama || 15.6 || Sanskrit Verse in Odia Script ନ ତଦ୍ଭାସୟତେ ସୂର୍ଯୋ ନ ଶଶାଙ୍କୋ ନ ପାବକଃ | ୟଦ୍ଗତ୍ଵା ନ ନିବର୍ତନ୍ତି ତଦ୍ଧାମ ପରମଂ ମମ || ୬ || Sri Aurobindo's English Interpretation "That the sun illumines not, nor the moon, nor fire; that is My supreme abode, going whither they return no more." Odia Translation "ମୋର ସେହି ପରମ ଦିବ୍ୟ ଧାମକୁ ନା ସୂର୍ଯ୍ୟ ଆଲୋକିତ କରିପାରନ୍ତି, ନା ଚନ୍ଦ୍ର, ଏବଂ ନା ଅଗ୍ନି ପ୍ରକାଶିତ କରିପାରେ; ଯେଉଁ ପରମ ପଦକୁ ପ୍ରାପ୍ତ ହେବା ପରେ ଜୀବମାନେ ଆଉ ସଂସାରକୁ ଫେରନ୍ତି ନାହିଁ, ତାହା ହିଁ ମୋର ପରମ ଶ୍ରେଷ୍ଠ ଧାମ ଅଟେ।" French Translation (Traduction en Français) "Cela, ni le soleil ne l'illumine, ni la lune, ni le feu ; c'est Ma demeure suprême, où venus ils ne reviennent plus." Bhagavad Gita: Chapter 15, Verse 7 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script ममैवांशो जीवलोके जीवभूतः सनातनः । मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ १५.७ ॥ IAST transliteration mamaivāṃśō jīvalōkē jīvabhūtaḥ sanātanaḥ | manaḥṣaṣṭhānīndriyāṇi prakrtisthāni karṣati || 15.7 || Sanskrit Verse in Odia Script ମମୈବାଂଶୋ ଜୀବଲୋକେ ଜୀବଭୂତଃ ସନାତନଃ | ମନଃଷଷ୍ଠାନୀନ୍ଦ୍ରିୟାଣି ପ୍ରକୃତିସ୍ଥାନି କର୍ଷତି || ୭ || Sri Aurobindo's English Interpretation "An eternal portion of Myself becomes the soul in the world of living beings; it draws to itself the five senses and the mind as the sixth, which abide in Nature." Odia Translation "ଏହି ଜୀବଲୋକରେ ସନାତନ ଜୀବାତ୍ମା ବାସ୍ତବରେ ମୋରି ହିଁ ଏକ ଶାଶ୍ଵତ ଅଂଶ (ମମୈବାଂଶଃ) ଅଟେ I ସେ ପ୍ରକୃତିରେ ସ୍ଥିତ ଥିବା ପଞ୍ଚ ଜ୍ଞାନେନ୍ଦ୍ରିୟ ଏବଂ ଷଷ୍ଠ ଇନ୍ଦ୍ରିୟରୂପକ ମନକୁ ନିଜ ଆଡ଼କୁ ଆକର୍ଷଣ କରେ।" French Translation (Traduction en Français) "Une parcelle éternelle de Moi-même devient l'âme dans le monde des êtres vivants ; elle attire à soi les cinq sens et le mental comme sixième, qui résident dans la Nature." Bhagavad Gita: Chapter 15, Verse 8 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script शरीरं यदवाप्नोति यच्चाप्युत्क्रामतीश्वरः । गृहीत्वैतानि संयाति वायुर्गन्धानिवाशयात् ॥ १५.८ ॥ IAST transliteration śarīraṃ yad avāpnōti yac cāpy utkrāmatīśvaraḥ | gr̥hītvaitāni saṃyāti vāyur gandhān ivāśayāt || 15.8 || Sanskrit Verse in Odia Script ଶରୀରଂ ୟଦବାପ୍ନୋତି ୟଚ୍ଚାପ୍ୟୁତ୍କ୍ରାମତୀଶ୍ଵରଃ | ଗୃହୀତ୍ଵୈତାନି ସଂୟାତି ବାୟୁର୍ଗନ୍ଧାନିବାଶୟାତ୍ || ୮ || Sri Aurobindo's English Interpretation "When the Lord (the soul) puts on a body and when he leaves it, he takes these senses and goes, as the wind carries perfumes from their source (flowers)." Odia Translation "ଏହି ଶରୀରର ସ୍ଵାମୀ ଜୀବାତ୍ମା ଯେତେବେଳେ ଏକ ନୂତନ ଶରୀର ପ୍ରାପ୍ତ ହୁଏ କିମ୍ବା ଯେତେବେଳେ ପୁରାତନ ଶରୀର ତ୍ୟାଗ କରି ଉତ୍କ୍ରମଣ କରେ (ବାହାରିଯାଏ), ସେତେବେଳେ ସେ ଏହି ମନ ସହିତ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକୁ ନିଜ ସହ ଘେନି ଚାଲିଯାଏ; ବାୟୁ ଯେପରି ପୁଷ୍ପାଦି ଆଶ୍ରୟସ୍ଥଳରୁ ସୁଗନ୍ଧକୁ ଆପେ ଆପେ ବୋହି ନେଇଯାଏ।" French Translation (Traduction en Français) "Lorsque le Seigneur prend un corps et lorsqu'Il lo quitte, Il emporte ces sens et s'en va, comme le vent emporte les parfums de leur source." Bhagavad Gita: Chapter 15, Verse 9 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च । अधिष्ठाय मनश्चायं विषयमुपसेवते ॥ १५.९ ॥ IAST transliteration śrōtraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇam ēva ca | adhiṣṭhāya manaś cāyaṃ viṣayam upasēvatē || 15.9 || Sanskrit Verse in Odia Script ଶ୍ରୋତ୍ରଂ ଚକ୍ଷୁଃ ସ୍ପର୍ଶନଂ ଚ ରସନଂ ଘ୍ରାଣମେବ ଚ | ଅଧିଷ୍ଠାୟ ମନଶ୍ଚାୟଂ ବିଷୟମୁପସେବତେ || ୯ || Sri Aurobindo's English Interpretation "Presiding over the ear, the eye, the sense of touch, the taste and the smell, and also the mind, he enjoys the objects of the senses." Odia Translation "ଏହି ଜୀବାତ୍ମା କାନ, ଆଖି, ତ୍ଵଚା (ସ୍ପର୍ଶନମ୍), ଜିହ୍ଵା ଓ ନାସିକା ଏବଂ ମନକୁ ଆଶ୍ରୟ କରି (ଅଧିଷ୍ଠାୟ), ଏହି ସମସ୍ତ ଇନ୍ଦ୍ରିୟମାନଙ୍କ ସାହାଯ୍ୟରେ ସାଂସାରିକ ବିଷୟଭୋଗ ସମୂହ ଉପଭୋଗ କରେ।" French Translation (Traduction en Français) "Présidant l'ouïe, la vue, le toucher, le goût et l'odorat, ainsi que le mental, il jouit des objets des sens." Bhagavad Gita: Chapter 15, Verse 10 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script उत्क्रामन्तं स्थितं वापि भुञ्जानं वा गुणान्वितम् । विमूढा नानुपश्यन्ति पश्यन्ति ज्ञानचक्षुषः ॥ १५.१० ॥ IAST transliteration utkrāmantaṃ sthitaṃ vāpi bhuñjānaṃ vā guṇānvitam | vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣaḥ || 15.10 || Sanskrit Verse in Odia Script ଉତ୍କ୍ରାମନ୍ତଂ ସ୍ଥିତଂ ବାପି ଭୁଞ୍ଜାନଂ ବା ଗୁଣାନ୍ଵିତମ୍ | ବିମୂଢା ନାନୁପଶ୍ୟନ୍ତି ପଶ୍ୟନ୍ତି ଜ્ઞାନଚକ୍ଷୁଷଃ || ୧୦ || Sri Aurobindo's English Interpretation "When he leaves the body or remains in it, or experiences sensations united with the modes of Nature, the deluded perceive him not; they see who have the eye of Knowledge." Odia Translation "ଶରୀର ତ୍ୟାଗ କରି ଯିବା ସମୟରେ, ଶରୀରରେ ସ୍ଥିତ ଥିବା ସମୟରେ କିମ୍ବା ପ୍ରକୃତିର ଗୁଣଗୁଡ଼ିକ ଦ୍ଵାରା ବିଷୟଭୋଗ ଉପଭୋଗ କରୁଥିବା ସମୟରେ ମଧ୍ୟ, ମୋହାଚ୍ଛନ୍ନ ଅଜ୍ଞାନୀମାନେ (ବିମୂଢାଃ) ତାଙ୍କୁ ଦେଖିପାରନ୍ତି ନାହିଁ; କେବଳ ବିବେକରୂପକ ଜ୍ଞାନଚକ୍ଷୁ ଥିବା ସାଧକମାନେ ହିଁ ତାଙ୍କୁ ପ୍ରତ୍ୟକ୍ଷ ଦେଖନ୍ତି।" French Translation (Traduction en Français) "Lorsqu'il quitte le corps ou y demeure, ou qu'il fait l'expérience des sens uni aux modes de la Nature, les hommes égarés ne lo perçoivent pas ; seuls le voient ceux qui ont l'œil de la Connaissance." Bhagavad Gita: Chapter 15, Verse 11 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम् । यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः ॥ १५.११ ॥ IAST transliteration yatantō yōginaś cainaṃ paśyanty ātmany avasthitam | yatantō ’py akrtātmānō nainaṃ paśyanty acētasaḥ || 15.11 || Sanskrit Verse in Odia Script ୟତନ୍ତୋ ୟୋଗିନଶ୍ଚୈନଂ ପଶ୍ୟନ୍ତ୍ୟାତ୍ମନ୍ୟବସ୍ଥିତମ୍ | ୟତନ୍ତୋଽପ୍ୟକୃତାତ୍ମାନୋ ନୈନଂ ପଶ୍ୟନ୍ତ୍ୟଚେତସଃ || ୧୧ || Sri Aurobindo's English Interpretation "The Yogins who strive behold Him situated in themselves; but the unpurified and undiscerning, though they strive, behold Him not." Odia Translation "ପ୍ରଯତ୍ନ କରୁଥିବା ଯୋଗୀମାନେ ନିଜର ଶୁଦ୍ଧ ଅନ୍ତଃକରଣରେ ବିଦ୍ୟମାନ ଏହି ଆତ୍ମାକୁ ପ୍ରତ୍ୟକ୍ଷ ଦେଖିପାରନ୍ତି; ମାତ୍ର ଆତ୍ମଶୁଦ୍ଧି କରିନଥିବା (ଅକୃତାତ୍ମାନଃ) ବିବେକହୀନ ବ୍ୟକ୍ତିମାନେ ଯେତେ ପ୍ରଯତ୍ନ କଲେ ମଧ୍ୟ ତାଙ୍କୁ ଦେଖିବାକୁ ସମର୍ଥ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Les Yogis qui s'efforcent Lo contemplent situé en eux-mêmes ; mais les êtres non purifiés et dépourvus de discernement, bien qu'ils s'efforcent, ne Lo voient pas." Bhagavad Gita: Chapter 15, Verse 12 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script यदादित्यगतं तेजो जगद्भासयतेऽखिलम् । यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् ॥ १५.१२ ॥ IAST transliteration yad ādityagataṃ tējō jagad bhāsayatē ’khilam | yac candramasi yac cāgnau tat tējō viddhi māmakam || 10.12 || Sanskrit Verse in Odia Script ୟଦାଦିତ୍ୟଗତଂ ତେଜୋ ଜଗଦ୍ଭାସୟତେଽଖିଲମ୍ | ୟଚ୍ଚନ୍ଦ୍ରମସି ୟଚ୍ଚାଗ୍ନୌ ତତ୍ତେଜୋ ବିଦ୍ଧି ମାମକମ୍ || ୧୨ || Sri Aurobindo's English Interpretation "The splendor abiding in the sun which illumines the whole world, and that which is in the moon and in fire, know that splendor to be Mine." Odia Translation "ସୂର୍ଯ୍ୟ ମଧ୍ୟରେ ଥିବା ଯେଉଁ ମହା ପ୍ରଭା ବା ତେଜ ସମଗ୍ର ବ୍ରହ୍ମାଣ୍ଡକୁ ପ୍ରକାଶିତ କରେ, ଏବଂ ଯେଉଁ ତେଜ ଚନ୍ଦ୍ର ମଧ୍ୟରେ ତଥା ଅଗ୍ନି ମଧ୍ୟରେ ବିଦ୍ୟମାନ ଅଛି, ସେହି ସମସ୍ତ ଦିବ୍ୟ ତେଜକୁ ତୁମେ ମୋରି ହିଁ ତେଜ ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "La splendeur résidant dans le soleil qui illumine le monde entier, et celle qui είναι dans la lune et dans le feu, sache que cette splendeur είναι Mienne." Bhagavad Gita: Chapter 15, Verse 13 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script गामाविश्य च भूतानी धारयाम्यहमोजसा । पुष्णामि चौषधीः सर्वाः सोमो भूत्वा रसात्मकः ॥ १५.१३ ॥ IAST transliteration gām āviśya ca bhūtāni dhārayāmy aham ōjasā | puṣṇāmi cauṣadhīḥ sarvāḥ sōmō bhūtvā rasātmakaḥ || 15.13 || Sanskrit Verse in Odia Script ଗାମାବିଶ୍ୟ ଚ ଭୂତାନୀ ଧାରୟାମ୍ୟହମୋଜସା | ପୁଷ୍ଣାମି ଚୌଷଧୀଃ ସର୍ବାଃ ସୋମୋ ଭୂତ୍ଵା ରସାତ୍ମକଃ || ୧୩ || Sri Aurobindo's English Interpretation "Entering the earth, I sustain all existences by My vital energy (ojas); and becoming the sapful moon, I nourish all herbs and plants." Odia Translation "ମୁଁ ସ୍ଵୟଂ ପୃଥିବୀ ମଧ୍ୟରେ ପ୍ରବେଶ କରି (ଗାମାବିଶ୍ୟ), ନିଜର ଦିବ୍ୟ ଶକ୍ତି ବା ଓଜ ଦ୍ଵାରା ସମଗ୍ର ପ୍ରାଣୀମାନଙ୍କୁ ଧାରଣ କରେ; ଏବଂ ସରସ ରସାତ୍ମକ ଚନ୍ଦ୍ର (ସୋମଃ) ସ୍ଵରୂପ ହୋଇ, ମୁଁ ସମସ୍ତ ଧାନ୍ୟ ଓ ଔଷଧିଗୁଡ଼ିକୁ ପୁଷ୍ଟ କରିଥାଏ।" French Translation (Traduction en Français) "Pénétrant la terre, Je soutiens toutes les existences par Mon énergie vitale (ojas) ; et devenant la lune pleine de sève, Je nourris toutes les herbes et les plantes." Bhagavad Gita: Chapter 15, Verse 14 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः । प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥ १५.१४ ॥ IAST transliteration ahaṃ vaiśvānarō bhūtvā prāṇināṃ dēham āśritaḥ | prāṇāpānasamāyuktaḥ pacāmy annaṃ caturvidham || 15.14 || Sanskrit Verse in Odia Script ଅହଂ ବୈଶ୍ଵାନରୋ ଭୂତ୍ଵା ପ୍ରାଣିନାଂ ଦେହମାଶ୍ରିତଃ | ପ୍ରାଣାପାନସମାୟୁକ୍ତଃ ପଚାମ୍ୟନ୍ନଂ ଚତୁର୍ଭିଧମ୍ || ୧୪ || Sri Aurobindo's English Interpretation "Becoming the fire of digestion (Vaishvanara) lodged in the body of living creatures, and united with the outward and inward breaths (prana and apana), I digest the four kinds of food." Odia Translation "ମୁଁ ସମସ୍ତ ଜୀବ ପ୍ରାଣୀଙ୍କ ଶରୀରରେ ଜଠରାଗ୍ନି (ବୈଶ୍ଵାନରଃ) ସ୍ଵରୂପ ହୋଇ ଆଶ୍ରୟ କରି ରହେ; ଏବଂ ପ୍ରାଣ ଓ ଅପାନ ବାୟୁ ଦ୍ଵାରା ସନ୍ତୁଳିତ ହୋଇ, ମୁଁ ସେମାନଙ୍କ ଦ୍ଵାରା ଗ୍ରହଣ କରାଯାଉଥିବା ଚାରି ପ୍ରକାରର ଅନ୍ନ (ଭକ୍ଷ୍ୟ, ଭୋଜ୍ୟ, ଚୋଷ୍ୟ, ଲେହ୍ୟ) କୁ ସୁଚାରୁ ରୂପେ ହଜମ କରାଏ।" French Translation (Traduction en Français) "Devenant le feu de la digestion (Vaishvanara) logé dans le corps des créatures vivantes, et uni aux souffles expirés et inspirés (prana et apana), Je digère les quatre sortes d'aliments." Bhagavad Gita: Chapter 15, Verse 15 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च । वेदैश्च सर्वैरहमेव वेद्यो वेदान्तकृद्वेदविदेव चाहम् ॥ १५.१five ॥ IAST transliteration sarvasya cāhaṃ hr̥di sanniviṣṭō mattaḥ smrtir jñānam apōhanaṃ ca | vēdaiś ca sarvair aham ēva vēdyō vēdāntakrd vēdavid ēva cāham || 15.15 || Sanskrit Verse in Odia Script ସର୍ବସ୍ୟ ଚାହଂ ହୃଦି ସନ୍ନିବିଷ୍ଟୋ ମତ୍ତଃ ସ୍ମୃତିର୍ଜ୍ଞାନମପୋହନଂ ଚ | ବେଦୈଶ୍ଚ ସର୍ବୈରହମେବ ବେଦ୍ୟୋ ବେଦାନ୍ତକୃଦ୍ବେଦବିଦେବ ଚାହମ୍ || ୧୫ || Sri Aurobindo's English Interpretation "And I am lodged in the heart of all; from Me are memory, knowledge and their removal. By all the Vedas I am That which is to be known; I am the author of the Vedanta, and I am the knower of the Veda." Odia Translation "ମୁଁ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ହୃଦୟରେ ସ୍ଵାଭାବିକ ଭାବେ ବିରାଜମାନ ଅଛି I ମୋଠାରୁ ହିଁ ଜୀବର ସ୍ମୃତି, ଜ୍ଞାନ ଏବଂ ସେଗୁଡ଼ିକର ବିଲୋପ (ଅପୋହନମ୍) ହୋଇଥାଏ I ସମଗ୍ର ବେଦ ସମୂହ ଦ୍ଵାରା ମୁଁ ହିଁ ଏକମାତ୍ର ଜାଣିବା ଯୋଗ୍ୟ ପରମ ବସ୍ତୁ; ମୁଁ ହିଁ ବେଦାନ୍ତର ରଚୟିତା ଏବଂ ବେଦର ପ୍ରକୃତ ରହସ୍ୟ ଜାଣିଥିବା ବ୍ୟକ୍ତି ମଧ୍ୟ ମୁଁ ହିଁ ଅଟେ।" French Translation (Traduction en Français) "Et Je suis logé dans le cœur de tous ; de Moi proviennent la mémoire, la connaissance et leur retrait. Par tous les Vedas Je suis Cela qui doit être connu ; Je suis l'auteur du Vedanta, et Je suis le connaisseur du Veda." Bhagavad Gita: Chapter 15, Verse 16 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५.१६ ॥ IAST transliteration dvāvimau puruṣau lōkē kṣaraś cākṣara ēva ca | kṣaraḥ sarvāṇi bhūtāni kūṭasthō ’kṣara ucyatē || 15.16 || Sanskrit Verse in Odia Script ଦ୍ଵାବିମୌ ପୁରୁଷୌ ଲୋକେ କ୍ଷରଶ୍ଚାକ୍ଷର ଏବ ଚ | କ୍ଷରଃ ସର୍ବାଣି ଭୂତାନି କୂଟସ୍ଥୋଽକ୍ଷର ଉଚ୍ୟତେ || ୧୬ || Sri Aurobindo's English Interpretation "There are two spirits (Purushas) in the world, the mutable (Kshara) and the immutable (Akshara); the mutable is all these existences, the immutable is called the changeless soul." Odia Translation "ଏହି ସଂସାରରେ ଦୁଇ ପ୍ରକାର ପୁରୁଷ ବିଦ୍ୟମାନ ଅଛନ୍ତି—କ୍ଷର (ନାଶଶୀଳ ଜଡ଼ ପ୍ରକୃତି) ଏବଂ ଅକ୍ଷର (ଅବିନାଶୀ ଜୀବାତ୍ମା) I ସମଗ୍ର ସ୍ଥୂଳ ଶରୀର ଓ ପ୍ରାଣୀ ସମୂହ ହେଉଛନ୍ତି 'କ୍ଷର' ଏବଂ ସେମାନଙ୍କ ଶରୀରରେ ନିର୍ବିକାର ଭାବେ ରହିଥିବା ଆତ୍ମାକୁ 'ଅକ୍ଷର' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Il y a deux esprits (Purushas) dans le monde, le muable (Kshara) et l'immuable (Akshara) ; le muable représente toutes ces existences, l'immuable είναι appelé l'âme inaltérable." Bhagavad Gita: Chapter 15, Verse 17 (ପଞ୍ୟଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः । यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५.१७ ॥ IAST transliteration uttamaḥ puruṣas tv anyaḥ paramātmēty udāhṛtāḥ | yō lōkatrayam āviśya bibharty avyaya īśvaraḥ || 15.17 || Sanskrit Verse in Odia Script ଉତ୍ତମଃ ପୁରୁଷସ୍ତ୍ଵନ୍ୟଃ ପରମାତ୍ମେତ୍ୟୁଦାହୃତଃ | ୟୋ ଲୋକତ୍ରୟମାବିଶ୍ୟ ବିଭର୍ତ୍ୟବ୍ୟୟ ଈଶ୍ଵରଃ || ୧୭ || Sri Aurobindo's English Interpretation "But other than these is the Supreme Spirit, called the Supreme Self (Paramatma), who entering the three worlds sustains them, the imperishable Lord." Odia Translation "ମାତ୍ର ଏହି ଦୁଇ ପୁରୁଷଙ୍କ ଅପେକ୍ଷା ସର୍ବଶ୍ରେଷ୍ଠ ପୁରୁଷ (ଉତ୍ତମଃ ପୁରୁଷଃ) ସମ୍ପୂର୍ଣ୍ଣ ଭିନ୍ନ ଅଟନ୍ତି, ଯିଏ ଶାସ୍ତ୍ରରେ 'ପରମାତ୍ମା' ନାମରେ କଥିତ I ସେହି ଅବ୍ୟୟ ଅକ୍ଷର ଈଶ୍ଵର ହିଁ ତ୍ରିଲୋକରେ (ଲୋକତ୍ରୟମ୍) ପ୍ରବେଶ କରି ସମଗ୍ର ସୃଷ୍ଟିକୁ ଧାରଣ ଓ ପୋଷଣ କରନ୍ତି।" French Translation (Traduction en Français) "Mais distinct de ceux-ci είναι l'Esprit Suprême, nommé le Soi Suprême (Paramatma), qui, pénétrant les trois mondes lo soutient, le Seigneur impérissable." Bhagavad Gita: Chapter 15, Verse 18 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५.१८ ॥ IAST transliteration yasmāt kṣaram atītō ’ham akṣarād api cōttamaḥ | atō ’smi lōkē vēdē ca prathitaḥ puruṣōttamaḥ || 15.18 || Sanskrit Verse in Odia Script ୟସ୍ମାତ୍କ୍ଷରମତୀତୋଽହମକ୍ଷରାଦପି ଚୋତ୍ତମḥ | ଅତୋଽସ୍ମି ଲୋକେ ବେଦେ ଚ ପ୍ରଥିତଃ ପୁରୁଷୋତ୍ତମଃ || ୧୮ || Sri Aurobindo's English Interpretation "Since I am beyond the mutable, and supreme even above the immutable, therefore am I celebrated in the world and in the Veda as the Supreme Soul (Purushottama)." Odia Translation "ଯେହେତୁ ମୁଁ ସେହି କ୍ଷର (ଜଡ଼ ପ୍ରକୃତି) ଠାରୁ ସମ୍ପୂର୍ଣ୍ଣ ଅତୀତ ଏବଂ ସେହି ଅକ୍ଷର (ଜୀବାତ୍ମା) ଠାରୁ ମଧ୍ୟ ଅତି ଶ୍ରେଷ୍ଠ, ସେଥିପାଇଁ ସଂସାରରେ ତଥା ବେଦ ସମୂହରେ ମୁଁ 'ପୁରୁଷୋତ୍ତମ' (ପୁରୁଷୋତ୍ତମଃ) ନାମରେ ପ୍ରସିଦ୍ଧି ଲାଭ କରିଛି।" French Translation (Traduction en Français) "Puisque Je suis au-delà du muable, et suprême même au-dessus de l'immuable, Je suis par conséquent célébré dans le monde et dans le Veda sous le nom d'Esprit Suprême (Purushottama)." Bhagavad Gita: Chapter 15, Verse 19 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script यो मामेवमसम्मूढो जानाति पुरुषोत्तमम् । स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५.१९ ॥ IAST transliteration yō mām ēvam asammūḍhō jānāti puruṣōttamam | sa sarvavid bhajati māṃ sarvabhāvēna bhārata || 15.19 || Sanskrit Verse in Odia Script ୟୋ ମାମେବମସମ୍ମୂଢୋ ଜାଣାତି ପୁରୁଷୋତ୍ତମମ୍ | ସ ସର୍ବବିଦ୍ଭଜତି ମାଂ ସର୍ବଭାବେନ ଭାରତ || ୧୯ || Sri Aurobindo's English Interpretation "He who, undeluded, thus knows Me as the Supreme Soul, he, the all-knowing, loves and worships Me with his whole spiritual being, O Bharata." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ଯେଉଁ ମୋହରହିତ ଜ୍ଞାନୀ ପୁରୁଷ ମୋତେ ଏହିପରି ଭାବରେ ସାକ୍ଷାତ୍ ପୁରୁଷୋତ୍ତମ ବୋଲି ଜାଣେ, ସେହି ସର୍ବଜ୍ଞ (ସର୍ବବିଦ୍) ସାଧକ ନିଜର ସମଗ୍ର ଅନ୍ତଃକରଣର ଭାବ ଦ୍ଵାରା (ସର୍ବଭାବେନ) କେବଳ ମୋରି ହିଁ ଭକ୍ତି ଓ ଆରାଧନା କରେ।" French Translation (Traduction en Français) "Celui qui, exempt d'illusion, Me connaît ainsi comme l'Esprit Suprême, celui-là, connaissant tout, M'aime et M'adore de tout son être spirituel, ô Bharata." Bhagavad Gita: Chapter 15, Verse 20 (ପଞ୍ଚଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script इति गुह्यतमं शास्त्रमिदमुक्तं मयाघन । एतद्बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत ॥ १५.२० ॥ IAST transliteration iti guhyatamaṃ śāstram idam uktaṃ mayāghana | ētad buddhvā buddhimān syāt kṛtakṛtyaś ca bhārata || 15.20 || Sanskrit Verse in Odia Script ଇତି ଗୁହ୍ୟତମଂ ଶାସ୍ତ୍ରମିଦମୁକ୍ତଂ ମୟାଘନ | ଏତଦ୍ବୁଦ୍ଧ୍ଵା ବୁଦ୍ଧିମାନ୍ସ୍ୟାତ୍କୃତକୃତ୍ୟଶ୍ଚ ଭାରତ || ୨୦ || Sri Aurobindo's English Interpretation "Thus this most secret Scripture (Guhyatama Shastra) has been told by Me, O sinless one! Awakening to this, a man becomes wise, and a doer of all that he ought to do, O Bharata!" Odia Translation "ହେ ନିଷ୍ପାପ ଅର୍ଜୁନ (ଅଘନ)! ଏହିପରି ଭାବରେ ଅତ୍ୟନ୍ତ ଗୋପନୀୟ ଓ ରହସ୍ୟମୟ ଶାସ୍ତ୍ର (ଗୁହ୍ୟତମମ୍ ଶାସ୍ତ୍ରମ୍) ମୋ ଦ୍ଵାରା ପ୍ରକାଶ କରାଗଲା I ହେ ଭାରତ, ଏହାକୁ ବୁଝିସାରିବା ପରେ ମନୁଷ୍ୟ ପ୍ରକୃତ ବୁଦ୍ଧିମାନ ଏବଂ ନିଜର କର୍ତ୍ତବ୍ୟ କର୍ମରେ ପୂର୍ଣ୍ଣ କୃତକୃତ୍ୟ ହୋଇଯାଏ।" French Translation (Traduction en Français) "Ainsi cette Écriture la plus secrète (Guhyatama Shastra) a été révélée par Moi, ô toi sans péché ! S'éveillant à cela, un homme devient sage, et accomplit tout ce qu'il doit faire, ô Bharata !" ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 16/ Chapter 16. Deva and Asura Bhagavad Gita: Chapter 16, Verse 1 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥ १६.१ ॥ IAST transliteration śrībhagavānuvāca — abhayaṃ sattvasaṃśuddhir jñānayōgavyavasthitiḥ | dānaṃ damaś ca yajñaś ca svādhyāyas tapa ārjavam || 16.1 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ଅଭୟଂ ସତ୍ତ୍ଵସଂଶୁଦ୍ଧିର୍ଜ୍ଞାନୟୋଗବ୍ୟବସ୍ଥିତିଃ | ଦାନଂ ଦମଶ୍ଚ ୟଜ୍ଞଶ୍ଚ ସ୍ଵାଧ୍ୟାୟସ୍ତପ ଆର୍ଜଵମ୍ || ୧ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Fearlessness, purity of heart, steadfastness in the Yoga of Knowledge, giving, self-control and sacrifice, study of the scriptures, austerity and uprightness," Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ଭୟଶୂନ୍ୟତା (ଅଭୟମ୍), ଅନ୍ତଃକରଣର ପବିତ୍ରତା, ତତ୍ତ୍ଵଜ୍ଞାନ ପାଇଁ ଯୋଗମାର୍ଗରେ ଦୃଢ଼ ସ୍ଥିତି, ସାତ୍ତ୍ଵିକ ଦାନ, ଇନ୍ଦ୍ରିୟ ସଂଯମ (ଦମଃ), ଯଜ୍ଞ ଅନୁଷ୍ଠାନ, ସ୍ଵାଧ୍ୟାୟ (ଶାସ୍ତ୍ରପାଠ), କଠୋର ତପସ୍ୟା ଏବଂ ସରଳତା;" French Translation (Traduction en Français) "Le Béni Seigneur dit: L'absence de peur, la pureté du cœur, la constance dans le Yoga de la Connaissance, le don, la maîtrise de soi et le sacrifice, l'étude des écritures, l'austérité et la droiture," Bhagavad Gita: Chapter 16, Verse 2 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥ १६.२ ॥ IAST transliteration ahiṃsā satyam akrōdhas tyāgaḥ śāntir apaiśunam | dayā bhūtēṣv alōluptvaṃ mārdavaṃ hrīr acāpalam || 16.2 || Sanskrit Verse in Odia Script ଅହିଂସା ସତ୍ୟମକ୍ରୋଧସ୍ତ୍ୟାଗଃ ଶାନ୍ତିରପୈଶୁନମ୍ | ଦୟା ଭୂତେଷ୍ଵଲୋଲୁପ୍ତଵଂ ମାର୍ଦଵଂ ହ୍ରୀରଚାପଲମ୍ || ୨ || Sri Aurobindo's English Interpretation "Harmlessness, truth, absence of wrath, renunciation, peace, absence of crookedness, compassion to living beings, uncovetousness, gentleness, modesty, absence of fickleness," Odia Translation "ଅହିଂସା, ସତ୍ୟ, କ୍ରୋଧହୀନତା, ସମର୍ପଣ ଭାବ (ତ୍ୟାଗଃ), ଆନ୍ତରିକ ଶାନ୍ତି, କାହାରି ପଛରେ ନିନ୍ଦା ନ କରିବା (ଅପୈଶୁନମ୍), ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ପ୍ରତି ଦୟା, ସାଂସାରିକ ବିଷୟଭୋଗ ପ୍ରତି ଆସକ୍ତିହୀନତା, କୋମଳତା, ଲଜ୍ଜା ଓ ଚଞ୍ଚଳତା ଶୂନ୍ୟତା;" French Translation (Traduction en Français) "L'inoffensivité, la vérité, l'absence de colère, le renoncement, la paix, l'absence de médisance, la compassion envers les êtres vivants, la non-convoitise, la gentillesse, la modestie, l'absence de légèreté," Bhagavad Gita: Chapter 16, Verse 3 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति सम्पदं दैवीमभिजातस्य भारत ॥ १६.३ ॥ IAST transliteration tējaḥ kṣamā dhr̥tiḥ śaucam adrōhō nātimānitā | bhavanti sampadaṃ daivīm abhijātasya bhārata || 16.3 || Sanskrit Verse in Odia Script ତେଜଃ କ୍ଷମା ଧୃତିଃ ଶୌଚମଦ୍ରୋହୋ ନାତିମାନିତା | ଭବନ୍ତି ସମ୍ପଦଂ ଦୈଵୀମଭିଜାତସ୍ୟ ଭାରତ || ୩ || Sri Aurobindo's English Interpretation "Energy, forgiveness, fortitude, purity, absence of malice, absence of pride—these belong to him who is born with the divine qualities, O Bharata." Odia Translation "ହେ ଭାରତ (ଅର୍ଜୁନ)! ଦିବ୍ୟ ତେଜ, କ୍ଷମା, ଧୈର୍ଯ୍ୟ (ଧୃତିଃ), ବାହ୍ୟ ଓ ଆଭ୍ୟନ୍ତରୀଣ ପବିତ୍ରତା, କାହା ପ୍ରତି ଶତ୍ରୁଭାବ ନ ରଖିବା ଏବଂ ପୂର୍ଣ୍ଣ ସମ୍ମାନ ପାଇବା ପରେ ମଧ୍ୟ ଗର୍ବ ନ କରିବା (ନାତିମାନିତା); ଏହି ସମସ୍ତ ଗୁଣ ଦୈବୀ ସମ୍ପଦ (ଦୈବୀମ ସମ୍ପଦମ୍) ନେଇ ଜନ୍ମ ହୋଇଥିବା ପୁରୁଷଙ୍କଠାରେ ଦେଖାଯାଏ।" French Translation (Traduction en Français) "L'énergie, le pardon, la constance, la pureté, l'absence de malice, l'absence de fierté — tels sont ସେହି traits de celui yang est né avec les qualités divines, ô Bharata." Bhagavad Gita: Chapter 16, Verse 4 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥ १६.४ ॥ IAST transliteration dambhō darpō ’bhimānaś ca krōdhaḥ pāruṣyam ēva ca | ajñānaṃ cābhijātasya pārtha sampadam āsurīm || 16.4 || Sanskrit Verse in Odia Script ଦମ୍ଭୋ ଦର୍ପୋଽଭିମାନଶ୍ଚ କ୍ରୋଧଃ ପାରୁଷ୍ୟମେଵ ଚ | ଅଜ୍ଞାନଂ ଚାଭିଜାତସ୍ୟ ପାର୍ଥ ସମ୍ପଦମାସୁରୀମ୍ || ୪ || Sri Aurobindo's English Interpretation "Hypocrisy, pride, arrogance, wrath, harshness and ignorance belong to him who is born, O Partha, with the Asuric qualities." Odia Translation "ହେ ପାର୍ଥ! କପଟତା (ଦମ୍ଭଃ), ଗର୍ବ, ଅଭିମାନ, କ୍ରୋଧ, କଠୋରତା ବା ନିଷ୍ଠୁର ବାଣୀ ଏବଂ ବିବେକହୀନତା ବା ଅଜ୍ଞାନ; ଏହି ସମସ୍ତ ଭାବ ଆସୁରିକ ସମ୍ପଦ (ଆସୁରୀମ୍ ସମ୍ପଦମ୍) ବା କୁସଂସ୍କାର ଧରି ଜନ୍ମଗ୍ରହଣ କରିଥିବା ବ୍ୟକ୍ତିଠାରେ ପ୍ରକଟ ହୋଇଥାଏ।" French Translation (Traduction en Français) "L'hypocrisie, l'orgueil, l'arrogance, la colère, la dureté et l'ignorance appartiennent à celui yang est né, ô Partha, avec les qualités asuriques." Bhagavad Gita: Chapter 16, Verse 5 (ଷୋଡ଼ଶ ଅଧ୍ୟαୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता । मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥ १६.५ ॥ IAST transliteration daivī sampad vimōkṣāya nibandhāyāsurī matā | mā śucaḥ sampadaṃ daivīm abhijātō ’si pāṇḍava || 16.5 || Sanskrit Verse in Odia Script ଦୈଵୀ ସମ୍ପଦ୍ଵିମୋକ୍ଷାୟ ନିବନ୍ଧାୟାସୁରୀ ମତା | ମା ଶୁଚଃ ସମ୍ପଦଂ ଦୈଵୀମଭିଜାତୋଽସି ପାଣ୍ଡଵ || ୫ || Sri Aurobindo's English Interpretation "The divine qualities lead to deliverance, the Asuric to bondage. Grieve not, O Pandava, thou art born with the divine wealth." Odia Translation "ହେ ପାଣ୍ଡବ! ଦୈବୀ ସମ୍ପଦ ପରମ ମୋକ୍ଷ ବା ମୁକ୍ତି ପ୍ରଦାନ କରେ ଏବଂ ଆସୁରିକ ସମ୍ପଦ ଜୀବକୁ ସଂସାରର ଦୃଢ଼ ବନ୍ଧନରେ ଆବଦ୍ଧ କରେ ବୋଲି ମାନିବାକୁ ହେବ I ଏଣୁ ତୁମେ ଆଦୌ ଶୋକ କରନାହିଁ, କାରଣ ତୁମେ ଦୈବୀ ସମ୍ପଦର ସାତ୍ତ୍ଵିକ ସଂସ୍କାର ଧରି ହିଁ ଜନ୍ମଗ୍ରହଣ କରିଛ।" French Translation (Traduction en Français) "Les qualités divines conduisent à la libération, les asuriques à l'enchaînement. Ne t'afflige point, ô Pandava, tu es né avec la richesse divine." Bhagavad Gita: Chapter 16, Verse 6 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script द्वौ भूतसर्गौ लोकेऽस्मिन् दैव आसुर एव च । दैवो विस्तरशः प्रोक्त आसुरं पार्थ मे शृणु ॥ १६.६ ॥ IAST transliteration dvau bhūtasargau lōkē ’smin daiva āsura ēva ca | daivō vistaraśaḥ prōkta āsuraṃ pārtha mē śr̥ṇu || 16.6 || Sanskrit Verse in Odia Script ଦ୍ଵୌ ଭୂତସର୍ଗୌ ଲୋକେଽସ୍ମିନ୍ ଦୈଵ ଆସୁର ଏଵ ଚ | ଦୈଵୋ ଵିସ୍ତରଶଃ ପ୍ରୋକ୍ତ ଆସୁରଂ ପାର୍ଥ ମେ ଶୃଣୁ || ୬ || Sri Aurobindo's English Interpretation "There are two creations of beings in this world, the divine and the Asuric. The divine has been described at length; hear now from Me, O Partha, of the Asuric." Odia Translation "ହେ ପାର୍ଥ! ଏହି ମାନବ ସଂସାରରେ ପ୍ରାଣୀମାନଙ୍କର ଦୁଇ ପ୍ରକାର ସ୍ଵଭାବ ବା ସୃଷ୍ଟି ଦେଖାଯାଏ—ଦୈବୀ (ସାତ୍ତ୍ଵିକ) ଏବଂ ଆସୁରିକ (ତାମସିକ) I ଦୈବୀ ସ୍ଵଭାବ ବିଷୟରେ ବିସ୍ତାର ଭାବରେ କୁହାଯାଇଛି, ଏବେ ଆସୁରିକ ସ୍ଵଭାବ ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" French Translation (Traduction en Français) "Il y a deux créations d'êtres dans ce monde, la divine et l'asurique. La divine a été décrite au long ; écoute maintenant de Moi, ô Partha, ce yang concerne l'asurique." Bhagavad Gita: Chapter 16, Verse 7 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः । न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥ १६.७ ॥ IAST transliteration pravr̥ttiṃ ca nivr̥ttiṃ ca janā na vidur āsurāḥ | na śaucaṃ nāpi cācārō na satyaṃ tēṣu vidyatē || 16.7 || Sanskrit Verse in Odia Script ପ୍ରବୃତ୍ତିଂ ଚ ନିବୃତ୍ତିଂ ଚ ଜନା ନ ବିଦୁରାସୁରାଃ | ନ ଶୌଚଂ ନାପି ଚାଚାରୋ ନ ସତ୍ୟଂ ତେଷୁ ବିଦ୍ୟତେ || ୭ || Sri Aurobindo's English Interpretation "Asuric men know not the right path of action, nor the path of cessation; in them is found neither purity, nor right conduct, nor truth." Odia Translation "ଆସୁରିକ ସ୍ଵଭାବ ବିଶିଷ୍ଟ ବ୍ୟକ୍ତିମାନେ ଶାସ୍ତ୍ରୀୟ କର୍ତ୍ତବ୍ୟ କର୍ମରେ କିପରି ପ୍ରବୃତ୍ତ ହେବା ଉଚିତ ଏବଂ ଅଧର୍ମ କର୍ମରୁ କିପରି ନିବୃତ୍ତ ହେବା ଆବଶ୍ୟକ, ତାହା ଜାଣନ୍ତି ନାହିଁ I ସେମାନଙ୍କଠାରେ ନା ବାହ୍ୟ-ଆଭ୍ୟନ୍ତରୀଣ ପବିତ୍ରତା (ଶୌଚମ୍) ଥାଏ, ନା ସଦାଚାର ଥାଏ, ଏବଂ ନା କୌଣସି ସତ୍ୟ ବିଦ୍ୟମାନ ଥାଏ।" French Translation (Traduction en Français) "Les hommes asuriques ne connaissent ni la voie de l'action juste, ni la voie du renoncement ; en eux ne se trouvent ni pureté, ni bonne conduite, ni vérité." Bhagavad Gita: Chapter 16, Verse 8 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसम्भूतं किमन्यत्कामहैतुकम् ॥ १६.८ ॥ IAST transliteration asatyam apratiṣṭhaṃ tē jagad āhur anīśvaram | aparasparasambhavūtaṃ kim anyat kāmahaitukam || 16.8 || Sanskrit Verse in Odia Script ଅସତ୍ୟମପ୍ରତିଷ୍ଠଂ ତେ ଜଗଦାହୁରନୀଶ୍ଵରମ୍ | ଅପରସ୍ପରସମ୍ଭୂତଂ କିମନ୍ୟତ୍କାମହୈତୁକମ୍ || ୮ || Sri Aurobindo's English Interpretation "They say: 'The universe is without truth, without moral basis, without a God; brought about by mutual union, caused by desire, what else?'" Odia Translation "ସେହି ନାସ୍ତିକମାନେ କହନ୍ତି: 'ଏହି ସଂସାର ସମ୍ପୂର୍ଣ୍ଣ ମିଥ୍ୟା (ଅସତ୍ୟମ୍), ଏହାର କୌଣସି ନୈତିକ ଆଧାର ନାହିଁ ଏବଂ ଏହାର କୌଣସି ଶାସକ ବା ଈଶ୍ଵର ମଧ୍ୟ ନାହାନ୍ତି I ଏହା କେବଳ ସ୍ତ୍ରୀ ଓ ପୁରୁଷଙ୍କ ସଂଯୋଗରୁ ଆପେ ଆପେ ସୃଷ୍ଟି ହୋଇଛି ଏବଂ କେବଳ କାମବାସନା ହିଁ ଏହାର ମୂଳ କାରଣ, ଏହା ବ୍ୟତୀତ ଆଉ କଣ ହୋଇପାରେ?'" French Translation (Traduction en Français) "Ils disent: 'L'univers est sans vérité, sans base morale, sans Dieu ; produit par l'union mutuelle, causé par le désir, quoi d'autre ?'" Bhagavad Gita: Chapter 16, Verse 9 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धयः । प्रभवन्त्युग्रकर्माणः क्षयाय जगतोऽहिताः ॥ १६.९ ॥ IAST transliteration ētāṃ dr̥ṣṭim avaṣṭabhya naṣṭātmānō ’lpabuddhayaḥ | prabhavanty ugrakarmāṇaḥ kṣayāya jagatō ’hitāḥ || 16.9 || Sanskrit Verse in Odia Script ଏତାଂ ଦୃଷ୍ଟିମବଷ୍ଟଭ୍ୟ ନଷ୍ଟାତ୍ମାନୋଽଲ୍ପବୁଦ୍ଧୟଃ | ପ୍ରଭବନ୍ତ୍ୟୁଗ୍ରକର୍ମାଣଃ କ୍ଷୟାୟ ଜଗତୋଽହିତାଃ || ୯ || Sri Aurobindo's English Interpretation "Leaning upon this false vision, these ruined souls of small intellect come forth as enemies of the world, performing fierce deeds for the destruction of mankind." Odia Translation "ଏହିପରି ନାସ୍ତିକ ଦୃଷ୍ଟିଭଙ୍ଗୀକୁ ଆଶ୍ରୟ କରି, ନିଜର ଆତ୍ମିକ ସ୍ଥିତି ହରାଇଥିବା ସେହି ଅଳ୍ପବୁଦ୍ଧିସମ୍ପନ୍ନ ବ୍ୟକ୍ତିମାନେ ସମଗ୍ର ଜଗତର କ୍ଷତି ସାଧନ କରିବା ପାଇଁ ଶତ୍ରୁ ସଦୃଶ ଉଗ୍ର କର୍ମ (ଭୟଙ୍କର ପାପ) କରି ପ୍ରକଟ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "S'appuyant sur cette fausse vision, ces âmes perdues à l'intelligence bornée surgissent en ennemis du monde, accomplissant des actes féroces pour la destruction de l'humanité." Bhagavad Gita: Chapter 16, Verse 10 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script काममाश्रित्य दुष्पूरं दम्भमानमदान्विताः । मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रताः ॥ १६.१० ॥ IAST transliteration kāmam āśritya duṣpūraṃ dambhamānamadānvitāḥ | mōhād gr̥hītvāsadgrāhān pravartantē ’śucivratāḥ || 16.10 || Sanskrit Verse in Odia Script କାମମାଶ୍ରିତ୍ୟ ଦୁଷ୍ପୂରଂ ଦମ୍ଭମାନମଦାନ୍ଵିତାଃ | ମୋହାଦ୍ଗୃହୀତ୍ଵାସଦ୍ଗ୍ରାହାନ୍ପ୍ରବର୍ତନ୍ତେଽଶୁଚିଵ୍ରତାଃ || ୧୦ || Sri Aurobindo's English Interpretation "Giving themselves up to insatiable desires, full of hypocrisy, pride and arrogance, through delusion they hold false views and act with impure vows;" Odia Translation "କେବେହେଲେ ପୂରଣ ହୋଇନପାରୁଥିବା କାମନା ଓ ବାସନାକୁ ଆଶ୍ରୟ କରି, ମିଥ୍ୟା ଦମ୍ଭ, ଗର୍ବ ଓ ମଦରେ ଅନ୍ଧ ହୋଇ, ସେମାନେ ମୋହହେତୁ ଅଶାସ୍ତ୍ରୀୟ ଭ୍ରାନ୍ତ ସିଦ୍ଧାନ୍ତ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ଅପବିତ୍ର ବ୍ରତ ବା ଆଚରଣ ଆପଣାଇ ସଂସାରରେ ପ୍ରବୃତ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "S'abandonnant à des désirs insatiables, pleins d'hypocrisie, d'orgueil et d'arrogance, par égarement ils adoptent des vues fausses et agissent avec des vœux impurs ;" Bhagavad Gita: Chapter 16, Verse 11 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिताः । कामोपभोगपरमा एतावदिति निश्चिताः ॥ १६.११ ॥ IAST transliteration cintām aparimēyāṃ ca pralayāntām upāśritāḥ | kāmōpabhōgaparamā ētāvad iti niścitāḥ || 16.11 || Sanskrit Verse in Odia Script ଚିନ୍ତାମପରିମେୟାଂ ଚ ପ୍ରଲୟାନ୍ତାମୁପାଶ୍ରିତାଃ | କାମୋପଭୋଗପରମା ଏତାବଦିତି ନିଶ୍ଚିତାଃ || ୧୧ || Sri Aurobindo's English Interpretation "Obsessed with innumerable anxieties that end only with death, looking upon the gratification of desires as their highest aim, and assured that this is all," Odia Translation "ମୃତ୍ୟୁ ପର୍ଯ୍ୟନ୍ତ ଶେଷ ନ ହେଉଥିବା ଅସୀମ ଓ ଅସଂଖ୍ୟ ଚିନ୍ତା ଜାଲରେ ସେମାନେ ଜଡ଼ିତ ରହନ୍ତି; କେବଳ ଇନ୍ଦ୍ରିୟଭୋଗ ଉପଭୋଗ କରିବା ହିଁ ଜୀବନର ସର୍ବୋଚ୍ଚ ଲକ୍ଷ୍ୟ (କାମୋପଭୋଗପରମାଃ) ଏବଂ ଏହା ବ୍ୟତୀତ ଆଉ କିଛି ନାହିଁ ବୋଲି ସେମାନେ ଦୃଢ଼ ନିଶ୍ଚୟ କରିଥାନ୍ତି;" French Translation (Traduction en Français) "Obsédés par d'innombrables anxiétés yang ne finissent qu'avec la mort, considérant la satisfaction des désirs comme leur but suprême, et assurés que cela est tout," Bhagavad Gita: Chapter 16, Verse 12 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script आशापाशशतैर्बद्धाः कामक्रोधपरायणाः । ईहन्ते कामभोगार्थमन्यायेनार्थसञ्चयान् ॥ १६.१२ ॥ IAST transliteration āśāpāśāśatair baddhāḥ kāmakrōdhaparāyaṇaḥ | īhantē kāmabhōgārtham anyāyēnārthasañcayān || 16.12 || Sanskrit Verse in Odia Script ଆଶାପାଶଶତୈର୍ବଦ୍ଧାଃ କାମକ୍ରୋଧପରାୟଣାଃ | ଈହନ୍ତେ କାମଭୋଗାର୍ଥମନ୍ୟାୟେନାର୍ଥସଞ୍ଚୟାନ୍ || ୧୨ || Sri Aurobindo's English Interpretation "—bound by hundreds of bonds of desire, devoted wholly to lust and wrath, they strive to accumulate hoards of wealth by unjust means for sensual enjoyment." Odia Translation "—ଶତାଧିକ ଆଶାରୂପକ ସୁତା ବା ପାଶ ଦ୍ଵାରା ଦୃଢ଼ ଭାବେ ବନ୍ଧା ହୋଇ, କାମ ଏବଂ କ୍ରୋଧର ବଶବର୍ତ୍ତୀ ହୋଇ, ସେମାନେ କେବଳ ନିଜର ବିଷୟଭୋଗ ପାଇଁ ଅନ୍ୟାୟ ତଥା ଅଧର୍ମ ମାର୍ଗରେ ପ୍ରଚୁର ଧନ ସଞ୍ଚୟ କରିବାକୁ ଇଚ୍ଛା ଓ କୁଚେଷ୍ଟା କରନ୍ତି।" French Translation (Traduction en Français) "—liés par des centaines de liens de désir, entièrement adonnés à la luxure et à la colère, ils s'efforcent d'accumuler des richesses par des moyens injustes pour leur jouissance sensuelle." Bhagavad Gita: Chapter 16, Verse 13 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् । इदमस्तीदमपि मे भविष्यति पुनर्धनम् ॥ १६.१३ ॥ IAST transliteration idam adya mayā labdham imaṃ prāpsyē manōratham | idam astīdam api mē bhaviṣyati punar dhanam || 16.13 || Sanskrit Verse in Odia Script ଇଦମଦ୍ୟ ମୟା ଲବ୍ଧମିମଂ ପ୍ରାପ୍ସ୍ୟେ ମନୋରଥମ୍ | ଇଦମସ୍ତୀଦମପି ମେ ଭବିଷ୍ୟତି ପୁନର୍ଧନମ୍ || ୧୩ || Sri Aurobindo's English Interpretation "They say: 'This today has been gained by me; this desire I shall obtain; this wealth is mine, and this also shall be mine hereafter;'" Odia Translation "ସେମାନେ ନିଜ ମନରେ ଚିନ୍ତା କରନ୍ତି: 'ଆଜି ମୋ ଦ୍ଵାରା ଏହି ଜିନିଷ ଲାଭ ହୋଇଛି, ଏବେ ମୁଁ ମୋ ମନର ସେହି ଅଭିଳଷିତ କାମନା ପୂରଣ କରିନେବି; ଏହି ସମସ୍ତ ସମ୍ପତ୍ତି ମୋର ଅଟେ ଏବଂ ଭବିଷ୍ୟତରେ ମଧ୍ୟ ମୋର ଧନ ଆହୁରି ଅଧିକ ବୃଦ୍ଧି ପାଇବ;'" French Translation (Traduction en Français) "Ils disent: 'Ceci aujourd'hui a été gagné par moi ; ce désir je l'obtiendrai ; cette richesse est mienne, et celle-ci aussi sera mienne plus tard ;'" Bhagavad Gita: Chapter 16, Verse 14 (ଷୋଡ଼ଶ ଅଧ୍ୟαୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script असौ मया हतः शत्रुर्हनिष्ये चापरानपि । ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी ॥ १६.१४ ॥ IAST transliteration asau mayā hataḥ śatrur haniṣyē cāparān api | īśvarō ’ham ahaṃ bhōgī siddhō ’ham balavān sukhī || 16.14 || Sanskrit Verse in Odia Script ଅସୌ ମୟା ହତଃ ଶତ୍ରୁର୍ହନିଷ୍ୟେ ଚାପରାନପି | ଈଶ୍ଵରୋଽହମହଂ ଭୋଗୀ ସିଦ୍ଧୋଽହଂ ବଲବାନ୍ସୁଖୀ || ୧୪ || Sri Aurobindo's English Interpretation "'That enemy has been slain by me, and others also I shall slay. I am the Lord, I am the enjoyer, I am successful, powerful and happy;'" Odia Translation "'ସେହି ବଳବାନ ଶତ୍ରୁ ମୋ ଦ୍ଵାରା ନିହତ ହୋଇଛି, ଆଉ ଅନ୍ୟ ଶତ୍ରୁମାନଙ୍କୁ ମଧ୍ୟ ମୁଁ ସମ୍ପୂର୍ଣ୍ଣ ବିନାଶ କରିଦେବି I ମୁଁ ହିଁ ସର୍ବୋଚ୍ଚ ସ୍ଵାମୀ (ଈଶ୍ଵରଃ), ମୁଁ ହିଁ ସମସ୍ତ ସୁଖ ଉପଭୋଗ କରୁଛି, ମୁଁ ସର୍ବସିଦ୍ଧି ପ୍ରାପ୍ତ, ମୁଁ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଏବଂ ସୁଖୀ ମନୁଷ୍ୟ ଅଟେ;'" French Translation (Traduction en Français) "'Cet ennemi a été tué par moi, et j'en tuerai d'autres aussi. Je suis le Seigneur, je suis le bénéficiaire, je suis couronné de succès, puissant et heureux ;'" Bhagavad Gita: Chapter 16, Verse 15 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया । यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिताः ॥ १६.१५ ॥ IAST transliteration āḍhyō ’bhijanavān asmi kō ’nyō ’sti sadr̥śō mayā | yakṣyē dāsyāmi mōdiṣya ity ajñānavimōhitāḥ || 16.15 || Sanskrit Verse in Odia Script ଆଢ୍ୟୋଽଭିଜନବାନସ୍ମି କୋଽନ୍ୟୋଽସ୍ତି ସଦୃଶୋ ମୟା | ୟକ୍ଷ୍ୟେ ଦାସ୍ୟାମି ମୋଦିଷ୍ୟ ଇତ୍ୟଜ୍ଞାନବିମୋହିତାଃ || ୧୫ || Sri Aurobindo's English Interpretation "'I am wealthy and high-born; who else is there equal to me? I will sacrifice, I will give alms, I will rejoice.' Thus are they deluded by ignorance." Odia Translation "'ମୁଁ ଅତ୍ୟନ୍ତ ଧନୀ ଏବଂ ଏକ ପ୍ରତିଷ୍ଠିତ ଉଚ୍ଚ ବଂଶଜାତ; ମୋ ସଦୃଶ ଶ୍ରେଷ୍ଠ ସଂସାରରେ ଆଉ କିଏ ଅଛି? ମୁଁ ଯଜ୍ଞ କରିବି, ଅନ୍ୟମାନଙ୍କୁ ଦାନ ଦେବି ଏବଂ ଆନନ୍ଦ ଉପଭୋଗ କରିବି I' ଏହିପରି ଭାବରେ ସେମାନେ ଅଜ୍ଞାନ ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ଭ୍ରମିତ ଓ ମୋହାଚ୍ଛନ୍ନ (ଅଜ୍ଞାନବିମୋହିତାଃ) ହୋଇ ରହନ୍ତି।" French Translation (Traduction en Français) "'Je suis riche et de haute naissance ; yang d'autre est égal à moi ? Je ferai des sacrifices, je ferai des aumônes, je me réjouirai.' Ainsi sont-ils égarés par l'ignorance." Bhagavad Gita: Chapter 16, Verse 16 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script अनेकचित्तविभ्रान्ता मोहजालसमावृताः । प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥ १६.१६ ॥ IAST transliteration anēkacittavibhrāntā mōhajālasamāvṛtāḥ | prasaktāḥ kāmabhōgēṣu patanti narakē ’śucau || 16.16 || Sanskrit Verse in Odia Script ଅନେକଚିତ୍ତବିଭ୍ରାନ୍ତା ମୋହଜାଲସମାବୃତାଃ | ପ୍ରସକ୍ତାଃ କାମଭୋଗେଷୁ ପତନ୍ତି ନରକେଽଶୁଚୌ || ୧୬ || Sri Aurobindo's English Interpretation "Bewildered by numerous thoughts, entangled in the web of delusion, and deeply attached to the gratification of desires, they fall into a foul and filthy hell." Odia Translation "ଅନେକ ପ୍ରକାର ଭ୍ରାନ୍ତ ଚିନ୍ତା ଦ୍ଵାରା ବିଭ୍ରାନ୍ତ ହୋଇ, ମୋହରୂପକ ଜାଲରେ ସମ୍ପୂର୍ଣ୍ଣ ଆବୃତ ହୋଇ ଏବଂ କେବଳ ସାଂସାରିକ ବିଷୟଭୋଗରେ ପ୍ରସକ୍ତ (ଆସକ୍ତ) ରହି, ସେହି ଅଜ୍ଞାନୀମାନେ ଅତ୍ୟନ୍ତ ଅପବିତ୍ର ଓ କଷ୍ଟଦାୟକ ନରକରେ (ଅଶୁଚୌ ନରକେ) ପତିତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Égarés par de multiples pensées, enlacés dans le filet de l'illusion, et profondément attachés à la satisfaction des désirs, ils tombent dans un enfer immonde et impur." Bhagavad Gita: Chapter 16, Verse 17 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script आत्मसम्भाविताः स्तब्धा धनमानमदान्विताः । यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् ॥ १६.१७ ॥ IAST transliteration ātmasambhāvitāḥ stabdhā dhanamānamadānvitāḥ | yajantē nāmayajñaistē dambhēnāvidhipūrvakam || 16.17 || Sanskrit Verse in Odia Script ଆତ୍ମସମ୍ଭାବିତାଃ ସ୍ତବ୍ଧା ଧନମାନମଦାନ୍ଵିତାଃ | ୟଜନ୍ତେ ନାମୟଜ୍ଞୈସ୍ତେ ଦମ୍ଭେନାବିଧିପୂର୍ବକମ୍ || ୧୭ || Sri Aurobindo's English Interpretation "Self-conceited, obstinate, filled with the pride and arrogance of wealth, they perform sacrifices which are such in name only, out of ostentation and contrary to the scriptural ordinance." Odia Translation "ନିଜକୁ ନିଜେ ଶ୍ରେଷ୍ଠ ମନେକରୁଥିବା (ଆତ୍ମସମ୍ଭାବିତାଃ), ଗର୍ବରେ ଜଡ଼ ବା ସ୍ତବ୍ଧ, ଧନ ତଥା ପ୍ରତିଷ୍ଠାର ମଦରେ ଅନ୍ଧ ହୋଇଥିବା ସେହି ବ୍ୟକ୍ତିମାନେ କେବଳ ଲୋକଦେଖାଣିଆ ଦମ୍ଭ ଦ୍ଵାରା ଏବଂ ଶାସ୍ତ୍ରୀୟ ବିଧିବିଧାନରହିତ ଅବିଧିପୂର୍ବକ ଭାବେ ନାମମାତ୍ର ଯଜ୍ଞ (ନାମଯଜ୍ଞୈଃ) ଅନୁଷ୍ଠାନ କରନ୍ତି।" French Translation (Traduction en Français) "Suffisants, obstinés, remplis de l'orgueil et de l'arrogance de la richesse, ils accomplissent des sacrifices qui n'en ont que le nom, par ostentation et contrairement aux ordonnances rituelles." Bhagavad Gita: Chapter 16, Verse 18 (ଷୋଡ଼ଶ ଅଧ୍ୟαୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः । मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः ॥ १६.१८ ॥ IAST transliteration ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krōdhaṃ ca saṃśritāḥ | mām ātmaparadēhēṣu pradviṣantō ’bhyasūyakāḥ || 16.18 || Sanskrit Verse in Odia Script ଅହଙ୍କାରଂ ବଲଂ ଦର୍ପଂ କାମଂ କ୍ରୋଧଂ ଚ ସଂଶ୍ରିତାଃ | ମାମାତ୍ମପରଦେହେଷୁ ପ୍ରଦ୍ଵିଷନ୍ତୋଽଭ୍ୟସୂୟକାଃ || ୧୮ || Sri Aurobindo's English Interpretation "Given over to egoism, power, insolence, lust and wrath, these malicious people hate Me in their own bodies and in those of others." Odia Translation "ଅହଙ୍କାର, ଦାମ୍ଭିକ ବଳ, ଗର୍ବ (ଦର୍ପମ୍), କାମବାସନା ଏବଂ ପ୍ରଚଣ୍ଡ କ୍ରୋଧକୁ ଆଶ୍ରୟ କରି, ସେହି ଦୋଷଦର୍ଶୀ ପରଶ୍ରୀକାତର (ଅଭ୍ୟସୂୟକାଃ) ବ୍ୟକ୍ତିମାନେ ନିଜ ଶରୀରରେ ଏବଂ ଅନ୍ୟମାନଙ୍କ ଶରୀରରେ ବିଦ୍ୟମାନ ମୋର ଚେତନ ସ୍ଵରୂପକୁ ଦ୍ଵେଷ ଓ ଅବଜ୍ଞା କରନ୍ତି।" French Translation (Traduction en Français) "Adonnés à l'égoïsme, à la puissance, à l'insolence, à la luxure et à la colère, ces êtres malveillants Me haïssent dans leur propre corps et dans celui d'autrui." Bhagavad Gita: Chapter 16, Verse 19 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script तानहं द्विषतः क्रूरान्संसारेषु नराधमान् । क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥ १६.१९ ॥ IAST transliteration tān ahaṃ dviṣataḥ krūrān saṃsārēṣu narādhamān | kṣipāmy ajasram aśubhān āsurīṣv ēva yōniṣu || 16.19 || Sanskrit Verse in Odia Script ତାନ୍ ଅହଂ ଦ୍ଵିଷତଃ କ୍ରୂରାନ୍ସଂସାରେଷୁ ନରାଧମାନ୍ | କ୍ଷିପାମ୍ୟଜସ୍ରମଶୁଭାନାସୁରୀଷ୍ଵେବ ୟୋନିଷୁ || ୧୯ || Sri Aurobindo's English Interpretation "These cruel and malicious haters, the vilest of men in the world, I cast perpetually, as impious souls, into none other than Asuric (demonic) wombs." Odia Translation "ମୋତେ ଦ୍ଵେଷ କରୁଥିବା ସେହି କ୍ରୂର, ପାପାଚାରୀ ଏବଂ ମନୁଷ୍ୟମାନଙ୍କ ମଧ୍ୟରେ ଅଧମ ବ୍ୟକ୍ତିମାନଙ୍କୁ ମୁଁ ଏହି ସଂସାରର ଜନ୍ମ-ମରଣ ଚକ୍ରରେ ନିରନ୍ତର (ଅଜସ୍ରମ୍) କେବଳ ଆସୁରିକ ଯୋନିଗୁଡ଼ିକରେ (ଆସୁରୀଷୁ ଯୋନିଷୁ) ହିଁ ନିକ୍ଷେପ କରେ।" French Translation (Traduction en Français) "Ces haineux cruels et malveillants, les plus vils des hommes dans le monde, Je les jette perpétuellement, en tant qu'âmes impies, dans des matrices purement asuriques." Bhagavad Gita: Chapter 16, Verse 20 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि । मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् ॥ १६.२० ॥ IAST transliteration āsurīṃ yōnim āpannā mūḍhā janmani janmani | mām aprāpyaiva kauntēya tatō yānty adhamāṃ gatim || 16.20 || Sanskrit Verse in Odia Script ଆସୁରୀଂ ୟୋନିମାପନ୍ନା ମୂଢା ଜନ୍ମନି ଜନ୍ମନି | ମାମପ୍ରାପ୍ୟୈବ କୌନ୍ତେୟ ତତୋ ୟାନ୍ତ୍ୟଧମାଂ ଗତିମ୍ || ୨୦ || Sri Aurobindo's English Interpretation "Attaining to Asuric wombs, these deluded souls birth after birth, fail to reach Me, O son of Kunti, and pass into a status yet lower than the lowest." Odia Translation "ହେ କୌନ୍ତେୟ! ସେହି ମୂଢ ଜୀବମାନେ ଜନ୍ମେ ଜନ୍ମେ କେବଳ ଆସୁରିକ ଯୋନି ଲାଭ କରି, ବିବେକ ହରାଇ ମୋତେ ପ୍ରାପ୍ତ ହୋଇପାରନ୍ତି ନାହିଁ ଏବଂ ଶେଷରେ ତା’ଠାରୁ ମଧ୍ୟ ଅତି ଅଧମ ଓ ଅତି ନୀଚ ଗତି (ନରକ) ପ୍ରାପ୍ତ ହୁଅନ୍ତି।" French Translation (Traduction en Français) "Tombées dans des matrices asuriques, ces âmes égarées, de naissance en naissance, ne parviennent pas jusqu'à Moi, ô fils de Kunti, et descendent vers une condition encore plus basse." Bhagavad Gita: Chapter 16, Verse 21 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः । कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ १६.२१ ॥ IAST transliteration trividhaṃ narakasyēdaṃ dvāraṃ nāśanam ātmanaḥ | kāmaḥ krōdhas tathā lōbhas tasmād ētat trayaṃ tyajēt || 16.21 || Sanskrit Verse in Odia Script ତ୍ରିବିଧଂ ନରକସ୍ୟେଦଂ ଦ୍ଵାରଂ ନାଶନମାତ୍ମନଃ | କାମଃ କ୍ରୋଧସ୍ତଥା ଲୋଭସ୍ତସ୍ମାଦେତତ୍ତ୍ରୟଂ ତ୍ୟଜେତ୍ || ୨୧ || Sri Aurobindo's English Interpretation "Threefold is the gate of this hell, destructive of the self—lust, wrath and greed; therefore one should renounce this triad." Odia Translation "କାମ (ବାସନା), କ୍ରୋଧ ଏବଂ ଲୋଭ—ଏହି ତିନୋଟି ପ୍ରକାର ହେଉଛି ଆତ୍ମାର ପତନ ବା ବିନାଶ କରୁଥିବା ନରକର ପ୍ରଧାନ ଦ୍ଵାର I ଏଥିପାଇଁ ପ୍ରତ୍ୟେକ କଲ୍ୟାଣକାମୀ ମନୁଷ୍ୟ ଏହି ତିନୋଟିରୁ (ଏତତ୍ ତ୍ରୟମ୍) ସମ୍ପୂର୍ଣ୍ଣ ଦୂରେଇ ରହି ତ୍ୟାଗ କରିବା ଉଚିତ।" French Translation (Traduction en Français) "Triple est la porte de cet enfer, destructrice du soi — la luxure, la colère et l'avidité ; c'est pourquoi on doit renoncer à cette triade." Bhagavad Gita: Chapter 16, Verse 22 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script एतैर्विमुक्तः कौन्तेय तमोद्वारैस्त्रिभिर्नरः । आचरत्यात्मनः श्रेयस्ततो याति परां गतिम् ॥ १६.२२ ॥ IAST transliteration ētair vimuktaḥ kauntēya tamōdvārais tribhir naraḥ | ācaraty ātmanaḥ śrēyas tatō yāti parāṃ gatim || 16.22 || Sanskrit Verse in Odia Script ଏତୈର୍ଵିମୁକ୍ତଃ କୌନ୍ତେୟ ତମୋଦ୍ଵାରୈସ୍ତ୍ରିଭିର୍ନରଃ | ଆଚରତ୍ୟାତ୍ମନଃ ଶ୍ରେୟସ୍ତତୋ ୟାତି ପରାଂ ଗତିମ୍ || ୨୨ || Sri Aurobindo's English Interpretation "The man who is delivered from these three gates of darkness, O son of Kunti, practices what is good for his soul, and thereby reaches the supreme goal." Odia Translation "ହେ କୌନ୍ତେୟ! ନରକର ଏହି ତିନୋଟି ଅନ୍ଧକାରମୟ ଦ୍ଵାରରୁ ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇଥିବା ମନୁଷ୍ୟ ନିଜ ଆତ୍ମାର କଲ୍ୟାଣାଚରଣ (ଶ୍ରେୟଃ) ସାଧନ କରେ ଏବଂ ତାହା ଦ୍ଵାରା ସେ ସର୍ବଶ୍ରେଷ୍ଠ ପରମ ଗତି (ମୋକ୍ଷ) ଲାଭ କରେ।" French Translation (Traduction en Français) "L'homme qui est délivré de ces trois portes de ténèbres, ô fils de Kunti, pratique ce qui est bon pour son âme, et par là il atteint le but suprême." Bhagavad Gita: Chapter 16, Verse 23 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः । न सा सिद्धिमवाप्नोति न सुखं न परां गतिम् ॥ १६.२३ ॥ IAST transliteration yaḥ śāstravidhim utsṛjya vartatē kāmakārataḥ | na sā siddhim avāpnōti na sukhaṃ na parāṃ gatim || 16.23 || Sanskrit Verse in Odia Script ୟଃ ଶାସ୍ତ୍ରବିଧିମୁତ୍ସୃଜ୍ୟ ବର୍ତତେ କାମକାରତଃ | ନ ସା ସିଦ୍ଧିମବାପ୍ନୋତି ନ ସୁଖଂ ନ ପରାଂ ଗତିମ୍ || ୨୩ || Sri Aurobindo's English Interpretation "He who casts aside the rules of the scripture and acts under the impulse of desire, attains neither perfection, nor happiness, nor the supreme goal." Odia Translation "ଯେଉଁ ବ୍ୟକ୍ତି ଶାସ୍ତ୍ରର ଆଦେଶ ତଥା ସଠିକ ବିଧିବିଧାନକୁ ତ୍ୟାଗ କରି (ଶାସ୍ତ୍ରବିଧିମ୍ ଉତ୍ସୃଜ୍ୟ), କେବଳ ନିଜ ମନମାନୀ ଇଚ୍ଛା ବା କାମବାସନା ଅନୁସାରେ କାର୍ଯ୍ୟ କରେ, ସେ ଜୀବନରେ ନା କୌଣସି ଆଧ୍ୟାତ୍ମିକ ସିଦ୍ଧି ପାଏ, ନା ସୁଖ ପାଏ, ଏବଂ ନା କଦାପି ପରମ ଗତି ଲାଭ କରେ।" French Translation (Traduction en Français) "Celui qui rejette les règles de l'écriture et agit sous l'impulsion du désir, n'atteint ni la perfection, ni le bonheur, ni le but suprême." Bhagavad Gita: Chapter 16, Verse 24 (ଷୋଡ଼ଶ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ । ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ १६.२४ ॥ IAST transliteration tasmāc chāstraṃ pramāṇaṃ tē kāryākāryavyavasthitau | jñātvā śāstravidhānōktaṃ karma kartum ihār hāsi || 16.24 || Sanskrit Verse in Odia Script ତସ୍ମାଚ୍ଛାସ୍ତ୍ରଂ ପ୍ରମାଣଂ ତେ କାର୍ୟାକାର୍ୟବ୍ୟବସ୍ଥିତୌ | ଜ୍ଞାତ୍ଵା ଶାସ୍ତ୍ରବିଧାନୋକ୍ତଂ କର୍ମ କର୍ତୁମିହାର୍ହସି || ୨୪ || Sri Aurobindo's English Interpretation "Therefore let the scripture be thy authority in determining what ought to be done and what ought not to be done; knowing what has been declared by the scriptural rule, thou shouldst perform action here on earth." Odia Translation "ଏଥିପାଇଁ ତୁମ ପାଇଁ କେଉଁ କାର୍ଯ୍ୟ କର୍ତ୍ତବ୍ୟ (କାର୍ଯ୍ୟ) ଏବଂ କେଉଁଟି ଅକର୍ତ୍ତବ୍ୟ (ଅକାର୍ଯ୍ୟ), ତାହାର ନିର୍ଣ୍ଣୟ କରିବାରେ କେବଳ ଶାସ୍ତ୍ର ହିଁ ଏକମାତ୍ର ପ୍ରମାଣ ଅଟେ I ଏଣୁ ଶାସ୍ତ୍ରର ନିୟମ ଅନୁସାରେ କୁହାଯାଇଥିବା ବିଧାନକୁ ଉତ୍ତମ ରୂପେ ଜାଣି, ତୁମେ ଏହି ସଂସାରରେ ଆପଣାର କର୍ତ୍ତବ୍ୟ କର୍ମ କରିବା ଉଚିତ।" French Translation (Traduction en Français) "Que l'écriture soit donc ton autorité pour déterminer ce qui doit être fait et ce qui ne doit pas être fait ; connaissant ce qui est prescrit par la règle scripturaire, tu dois accomplir l'action ici-bas." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे दैवासुरसम्पદ્ଵିଭାଗଯୋଗୋ ନାମ ଷୋଡ଼ଶୋଽଧ୍ୟାୟଃ ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 17/ Chapter 17. Faith and The Three Gunas Bhagavad Gita: Chapter 17, Verse 1 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — ये शास्त्रविधिमुत्सृज्या यजन्ते श्रद्धयान्विताः । तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १७.१ ॥ IAST transliteration arjuna uvāca — yē śāstravidhim utsṛjya yajantē śraddhayānvitāḥ | tēṣāṃ niṣṭhā tu kā kr̥ṣṇa sattvam āhō rajas tamaḥ || 17.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ଯେ ଶାସ୍ତ୍ରବିଧିମୁତ୍ସୃଜ୍ୟ ଯଜନ୍ତେ ଶ୍ରଦ୍ଧୟାନ୍ଵିତାଃ | ତେଷାଂ ନିଷ୍ଠା ତୁ କା କୃଷ୍ଣ ସତ୍ତ୍ଵମାହୋ ରଜସ୍ତମଃ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: Those who cast aside the rules of the scripture, yet perform sacrifice endowed with faith, what is their status, O Krishna? Is it Sattva (goodness), Rajas (passion), or Tamas (ignorance)?" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ହେ କୃଷ୍ଣ! ଯେଉଁମାନେ ଶାସ୍ତ୍ରର ବିଧିବିଧାନକୁ ତ୍ୟାଗ କରି, କେବଳ ଶ୍ରଦ୍ଧାପୂର୍ବକ ପୂଜା ଓ ଯଜ୍ଞ ଅନୁଷ୍ଠାନ କରନ୍ତି, ସେମାନଙ୍କର ସେହି ସ୍ଥିତି ବା ନିଷ୍ଠା ପ୍ରକୃତରେ କେଉଁ ପ୍ରକାରର ଅଟେ? ତାହା କଣ ସାତ୍ତ୍ଵିକ, ରାଜସିକ କିମ୍ବା ତାମସିକ?" French Translation (Traduction en Français) "Arjuna dit: Ceux qui rejettent les règles de l'écriture, mais accomplissent le sacrifice doués de foi, quelle est leur condition, ô Krishna ? Est-ce Sattva, Rajas, ou Tamas ?" Bhagavad Gita: Chapter 17, Verse 2 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱିତୀୟ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा । सात्त्विकी राजसी चैव तामसी चेति तां शृणु ॥ १७.२ ॥ IAST transliteration śrībhagavānuvāca — trividhā bhavati śraddhā dēhināṃ sā svabhāvajā | sāttvikī rājasī caiva tāmasī cēti tāṃ śr̥ṇu || 17.2 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | ତ୍ରିବିଧା ଭବତି ଶ୍ରଦ୍ଧା ଦେହିନାଂ ସା ସ୍ଵଭାବଜା | ସାତ୍ତ୍ଵିକୀ ରାଜସୀ ଚୈବ ତାମସୀ ଚେତି ତାଂ ଶୃଣୁ || ୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: Threefold is the faith of embodied beings, born of their own nature—Sattvic, Rajasic, and Tamasic. Hear thou of it." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ମନୁଷ୍ୟମାନଙ୍କର (ଦେହିନାମ୍) ସେହି ସ୍ଵଭାବଜନିତ ଶ୍ରଦ୍ଧା ତିନି ପ୍ରକାରର ହୋଇଥାଏ—ସାତ୍ତ୍ଵିକୀ, ରାଜସିକୀ ଏବଂ ତାମସିକୀ I ସେହି ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Triple est la foi des êtres incarnés, née de leur propre nature — Sattvique, Rajasique et Tamasique. Écoute ce qu'il en est." Bhagavad Gita: Chapter 17, Verse 3 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ତୃତୀୟ ଶ୍ଳୋକ) Devanagari script सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत । श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥ १७.३ ॥ IAST transliteration sattvānurūpā sarvasya śraddhā bhavati bhārata | śraddhāmayō ’yaṃ puruṣō yō yacchraddhaḥ sa ēva saḥ || 17.3 || Sanskrit Verse in Odia Script ସତ୍ତ୍ଵାନୁରୂପା ସର୍ବସ୍ୟ ଶ୍ରଦ୍ଧା ଭବତି ଭାରତ | ଶ୍ରଦ୍ଧାମୟୋଽୟଂ ପୁରୁଷୋ ଯୋ ଯଚ୍ଛ୍ରଦ୍ଧଃ ସ ଏବ ସଃ || ୩ || Sri Aurobindo's English Interpretation "The faith of each character is according to his natural constitution, O Bharata. This Purusha (man) is made of faith; whatever his faith is, that he is." Odia Translation "ହେ ଭାରତ! ପ୍ରତ୍ୟେକ ମନୁଷ୍ୟର ଶ୍ରଦ୍ଧା ତା’ର ଅନ୍ତଃକରଣର ସଂସ୍କାର ଅନୁରୂପ ହୋଇଥାଏ I ଏହି ମନୁଷ୍ୟ ପ୍ରକୃତରେ ଶ୍ରଦ୍ଧାମୟ ଅଟେ; ଯାହାର ଯେପରି ଶ୍ରଦ୍ଧା ଥାଏ, ସେ ବାସ୍ତବରେ ସେହିପରି ହିଁ ହୋଇଥାଏ।" French Translation (Traduction en Français) "La foi de chacun est conforme à sa constitution naturelle, ô Bharata. Cet homme est fait de foi ; quelle que soit sa foi, tel il est." Bhagavad Gita: Chapter 17, Verse 4 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script यजन्ते सात्त्विका देवान्यक्षरक्षांसि राजसाः । प्रेतान्भूतगणांश्चाण्ये यजन्ते तामसा जनाः ॥ १७.४ ॥ IAST transliteration yajantē sāttvikā dēvān yakṣarakṣāṃsi rājasāḥ | prētān bhūtagaṇāṃś cānyē yajantē tāmasā jānāḥ || 17.4 || Sanskrit Verse in Odia Script ଯଜନ୍ତେ ସାତ୍ତ୍ଵିକା ଦେବାନ୍ୟକ୍ଷରକ୍ଷାଂସି ରାଜସାଃ | ପ୍ରେତାନ୍ଭୂତଗଣାଂଶ୍ଚାନ୍ୟେ ଯଜନ୍ତେ ତାମସା ଜନାଃ || ୪ || Sri Aurobindo's English Interpretation "Sattvic men worship the gods; Rajasic men, the Yakshas and Rakshasas; other men, who are Tamasic, worship the spirits of the dead and the hosts of ghosts." Odia Translation "ସାତ୍ତ୍ଵିକ ବ୍ୟକ୍ତିମାନେ ଦେବତାମାନଙ୍କୁ ପୂଜା କରନ୍ତି; ରାଜସିକ ବ୍ୟକ୍ତିମାନେ ଯକ୍ଷ ଓ ରାକ୍ଷସମାନଙ୍କର ଉପାସନା କରନ୍ତି ଏବଂ ଅନ୍ୟ ଯେଉଁ ତାମସିକ ବ୍ୟକ୍ତିମାନେ ଅଛନ୍ତି, ସେମାନେ ପ୍ରେତ ଏବଂ ଭୂତଗଣଙ୍କର ପୂଜା କରନ୍ତି।" French Translation (Traduction en Français) "Les hommes sattviques adorent les dieux ; les hommes rajasiques, les Yakshas et les Rakshasas ; les autres hommes, qui sont tamasiques, adorent les esprits des morts et les troupes de fantômes." Bhagavad Gita: Chapter 17, Verse 5 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script अशास्त्रविहितं घोरं तप्यन्ते ये तपो जनाः । दम्भाहङ्कारसंयुक्ताः कामरागबलान्विताः ॥ १७.५ ॥ IAST transliteration aśāstravihitaṃ ghōraṃ tapyantē yē tapō janāḥ | dambhāhaṅkārasaṃyuktāḥ kāmarāgabalānvitāḥ || 17.5 || Sanskrit Verse in Odia Script ଅଶାସ୍ତ୍ରବିହିତଂ ଘୋରं ତପ୍ୟନ୍ତେ ଯେ ତପୋ ଜନାଃ | ଦମ୍ଭାହଙ୍କାରସଂଯୁକ୍ତାଃ କାମରାଗବଲାନ୍ଵିତାଃ || ୫ || Sri Aurobindo's English Interpretation "Those men who practice fierce austerities contrary to the scriptural ordinance, full of hypocrisy and egoism, impelled by the force of desire and passion," Odia Translation "ଯେଉଁ ଲୋକମାନେ ଶାସ୍ତ୍ରୀୟ ବିଧିବିଧାନ ବିରୁଦ୍ଧରେ (ଅଶାସ୍ତ୍ରବିହିତମ୍) ଘୋର କଠୋର ତପସ୍ୟା ଆଚରଣ କରନ୍ତି, ମିଥ୍ୟା ଦମ୍ଭ ଓ ଅହଙ୍କାରରେ ପୂର୍ଣ୍ଣ ରହନ୍ତି ଏବଂ କାମନା, ଆସକ୍ତି ତଥା ଶାରୀରିକ ବଳର ଗର୍ବରେ ଅନ୍ଧ ଥାନ୍ତି;" French Translation (Traduction en Français) "Ces hommes qui pratiquent de farouches austérités contraires aux ordonnances rituelles, pleins d'hypocrisie et d'égoïsme, entraînés par la force du désir et de la passion," Bhagavad Gita: Chapter 17, Verse 6 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script कर्षयन्तः शरीरस्थं भूतग्राममचेतसः । मां चैवान्तःशरीरस्थं तान्वিদ্ধ्यासुरनिश्चयान् ॥ १७.६ ॥ IAST transliteration karṣayantaḥ śarīrasthaṃ bhūtagrāmam acētasaḥ | māṃ caivāntaḥśarīrasthaṃ tān viddhy āsuraniścayān || 17.6 || Sanskrit Verse in Odia Script କର୍ଷୟନ୍ତଃ ଶରୀରସ୍ଥଂ ଭୂତଗ୍ରାମମଚେତସଃ | ମାଂ ଚୈବାନ୍ତଃଶରୀରସ୍ଥଂ ତାନ୍ଵିଦ୍ଧ୍ୟାସୁରନିଶ୍ଚୟାନ୍ || ୬ || Sri Aurobindo's English Interpretation "—senselessly torturing the group of elements in the body, and Me also who dwell within the body—know them to be of Asuric resolve." Odia Translation "—ସେହି ବିବେକହୀନ (ଅଚେତସଃ) ବ୍ୟକ୍ତିମାନେ ଶରୀର ମଧ୍ୟରେ ଥିବା ପଞ୍ଚମହାଭୂତାଦି ଜଡ଼ ଶକ୍ତିକୁ ଏବଂ ଅନ୍ତଃକରଣରେ ବିଦ୍ୟମାନ ମୋର ଚେତନ ସ୍ଵରୂପକୁ ମଧ୍ୟ କ୍ଳେଶ ବା ଦୁଃଖ ପ୍ରଦାନ କରନ୍ତି I ସେମାନଙ୍କୁ ତୁମେ ନିଶ୍ଚିତ ଭାବେ ଆସୁରିକ ସ୍ଵଭାବ ବା ନିଶ୍ଚୟର ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "—torturant insensément le groupe d'éléments dans le corps, et Moi aussi qui habite à l'intérieur du corps — sache qu'ils sont d'une résolution asurique." Bhagavad Gita: Chapter 17, Verse 7 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script आहारस्त्वपि सर्वस्य त्रिविधो भवति प्रियः । यज्ञस्तपस्तथा दानं तेषां भेदमिमं शृणु ॥ १७.७ ॥ IAST transliteration āhāras tv api sarvasya trividhō bhavati priyaḥ | yajñas tapas tathā dānaṃ tēṣāṃ bhēdam imaṃ śr̥ṇu || 17.7 || Sanskrit Verse in Odia Script ଆହାରସ୍ତୃପି ସର୍ବସ୍ୟ ତ୍ରିବିଧୋ ଭବତି ପ୍ରିୟଃ | ଯଜ୍ଞସ୍ତପସ୍ତଥା ଦାନଂ ତେଷାଂ ଭେଦମିମଂ ଶୃଣୁ || ୭ || Sri Aurobindo's English Interpretation "The food also which is dear to each is of three kinds, and so also are sacrifice, austerity and giving. Hear thou this distinction of them." Odia Translation "ପ୍ରତ୍ୟେକ ବ୍ୟକ୍ତିର ପସନ୍ଦ ଅନୁସାରେ ଆହାର ମଧ୍ୟ ତିନି ପ୍ରକାରର ପ୍ରିୟ ହୋଇଥାଏ I ସେହିପରି ଯଜ୍ଞ, ତପସ୍ୟା ଏବଂ ଦାନ ମଧ୍ୟ ତିନି ପ୍ରକାରର; ଏବେ ସେଗୁଡ଼ିକର ଏହି ପାର୍ଥକ୍ୟ ବା ଭେଦ ମୋଠାରୁ ଶୁଣ।" French Translation (Traduction en Français) "La nourriture aussi qui est chère à chacun est de trois sortes, et ainsi en est-il du sacrifice, de l'austérité et du don. Écoute cette distinction qui les caractérise." Bhagavad Gita: Chapter 17, Verse 8 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script आयुःसत्त्वबलारोग्यसुखप्रीतिविवर्धनाः । रस्याः स्निग्धाः स्थिरा हृद्या आहाराः सात्त्विकप्रियाः ॥ १७.८ ॥ IAST transliteration āyuḥsattvabalārōgyasukhaprītivivardhanāḥ | rasyāḥ snigdhāḥ sthirā hr̥dyā āhārāḥ sāttvikapriyāḥ || 17.8 || Sanskrit Verse in Odia Script ଆୟୁଃସତ୍ତ୍ଵବଲାରୋଗ୍ୟସୁଖପ୍ରୀତିବିବର୍ଧନାଃ | ରସ୍ୟାଃ ସ୍ନିଗ୍ଧାଃ ସ୍ଥିରା ହୃଦ୍ୟା ଆହାରାଃ ସାତ୍ତ୍ଵିକପ୍ରିୟାଃ || ୮ || Sri Aurobindo's English Interpretation "Foods which increase life, purity, strength, health, joy and cheerfulness, which are savory, oleaginous, substantial and agreeable, are dear to the Sattvic." Odia Translation "ଯେଉଁ ଆହାର ସ୍ଵାଭାବିକ ଭାବେ ଆୟୁଷ, ଅନ୍ତଃକରଣର ଶୁଦ୍ଧି (ସତ୍ତ୍ଵ), ଶାରୀରିକ ବଳ, ଆରୋଗ୍ୟ (ସ୍ଵାସ୍ଥ୍ୟ), ଆନ୍ତରିକ ସୁଖ ଏବଂ ପ୍ରେମ ବୃଦ୍ଧି କରେ, ଯାହା ରସଯୁକ୍ତ, ସ୍ନିଗ୍ଧ (ଘୃତାଦି ଯୁକ୍ତ), ଅଧିକ ସମୟ ଶରୀରରେ ସ୍ଥିର ରହୁଥିବା ଏବଂ ମନ ପସନ୍ଦର, ସେହିପରି ଭୋଜନ ସାତ୍ତ୍ଵିକ ବ୍ୟକ୍ତିମାନଙ୍କର ପ୍ରିୟ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Les aliments qui augmentent la vie, la pureté, la force, la santé, la joie et l'allégresse, qui sont savoureux, oléagineux, substantiels et agréables, sont chers aux hommes sattviques." Bhagavad Gita: Chapter 17, Verse 9 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकामयप्रदाः ॥ १७.९ ॥ IAST transliteration kaṭvamlalavaṇātyuṣṇatīkṣṇarūkṣavidāhinaḥ | āhārā rājasasyēṣṭā duḥkhaśōkāmayapradāḥ || 17.9 || Sanskrit Verse in Odia Script କଟ୍ଵମ୍ଲଲବଣାତ୍ୟୁଷ୍ଣତୀକ୍ଷ୍ଣରୂକ୍ଷବିଦାହିନଃ | ଆହାରା ରାଜସସ୍ୟେଷ୍ଟା ଦୁଃଖଶୋକାମୟପ୍ରଦାଃ || ୯ || Sri Aurobindo's English Interpretation "Foods that are bitter, sour, salty, over-hot, pungent, dry and burning, are desired by the Rajasic, and cause pain, grief and disease." Odia Translation "ଅତ୍ୟଧିକ ପିତା (କଟୁ), ଖଟା (ଅମ୍ଳ), ଲୁଣିଆ (ଲବଣ), ଅତ୍ୟନ୍ତ ଗରମ, କ୍ରାନ୍ତିକାରୀ ତୀକ୍ଷ୍ଣ, ଶୁଖିଲା (ରୂକ୍ଷ) ଏବଂ ଶରୀରରେ ଦାହ ବା ଜଳନ ସୃଷ୍ଟି କରୁଥିବା ଆହାର କର୍ମପ୍ରବଣ ରାଜସିକ ବ୍ୟକ୍ତିଙ୍କର ପ୍ରିୟ ହୋଇଥାଏ I ଏହା ଶେଷରେ କେବଳ ଦୁଃଖ, ଶୋକ ଏବଂ ରୋଗବ୍ୟାଧି (ଆମୟପ୍ରଦାଃ) ପ୍ରଦାନ କରେ।" French Translation (Traduction en Français) "Les aliments amers, acides, salés, trop chauds, piquants, secs et brûlants, sont désirés par les hommes rajasiques, et causent douleur, affliction et maladie." Bhagavad Gita: Chapter 17, Verse 10 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script यातयामं गतरसं पूति पर्युषितं च यत् । उच्छिष्टमपि चामेध्यं भोजनं तामसप्रियम् ॥ १७.१० ॥ IAST transliteration yātayāmaṃ gatarasaṃ pūti paryuṣitaṃ ca yat | ucchiṣṭam api cāmēdhyaṃ bhōjanaṃ tāmasapriyam || 17.10 || Sanskrit Verse in Odia Script ଯାତଯାମଂ ଗତରସଂ ପୂତି ପର୍ଯୁଷିତଂ ଚ ଯତ୍ | ଉଚ୍ଛିଷ୍ଟମପି ଚାମେଧ୍ୟଂ ଭୋଜନଂ ତାମସପ୍ରିୟମ୍ || ୧୦ || Sri Aurobindo's English Interpretation "Food which is stale, tasteless, putrid and rotten, and remnants of food (left by others), and what is impure, is the food dear to the Tamasic." Odia Translation "ରନ୍ଧା ହେବାର ପ୍ରାୟ ତିନିଘଣ୍ଟା ପରର ବାସି (ଯାତଯାମମ୍), ସ୍ଵାଦହୀନ, ଦୁର୍ଗନ୍ଧଯୁକ୍ତ (ପୂତି), ବହୁ ପୂର୍ବର ପର୍ଯ୍ୟୁଷିତ, ଅନ୍ୟର ଉଚ୍ଛିଷ୍ଟ ଏବଂ ପବିତ୍ରତାହୀନ ଅମେଧ୍ୟ ଭୋଜନ ତାମସିକ ବ୍ୟକ୍ତିମାନଙ୍କର ଅତ୍ୟନ୍ତ ପ୍ରିୟ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Les aliments rassis, sans saveur, corrompus et pourris, les restes d'aliments et ce qui est impur, constituent la nourriture chère aux hommes tamasiques." Bhagavad Gita: Chapter 17, Verse 11 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य इज्यते । यष्टव्यमेवेति मनः समाधाय स सात्त्विकः ॥ १७.११ ॥ IAST transliteration aphalākāṅkṣibhir yajñō vidhidr̥ṣṭō ya ijyatē | yaṣṭavyam ēvēti manaḥ samādhāya sa sāttvikaḥ || 17.11 || Sanskrit Verse in Odia Script ଅଫଲାକାଙ୍ଖ୍ଷିଭିର୍ଯଜ୍ଞୋ ବିଧିଦୃଷ୍ଟୋ ଯ ଇଜ୍ୟତେ | ଯଷ୍ଟବ୍ୟମେବେତି ମନଃ ସମାଧାୟ ସ ସାତ୍ତ୍ଵିକଃ || ୧୧ || Sri Aurobindo's English Interpretation "The sacrifice which is offered by men desiring no fruit, as directed by scriptural law, fixing the mind on the performance of sacrifice as a duty, that is Sattvic." Odia Translation "କୌଣସି ପ୍ରକାର ଫଳର ଆକାଙ୍ଖ୍ୟା ନ ରଖି (ଅଫଲାକାଙ୍ଖ୍ଷିଭିଃ), ଶାସ୍ତ୍ରର ବିଧି ଅନୁସାରେ ନିରୂପିତ ହୋଇ, 'ଯଜ୍ଞ କରିବା କେବଳ ମୋର ପରମ କର୍ତ୍ତବ୍ୟ'—ଏହିପରି ମନକୁ ସ୍ଥିର ସମାଧିସ୍ଥ କରି ଯେଉଁ ଯଜ୍ଞ କରାଯାଏ, ତାହା ହିଁ 'ସାତ୍ତ୍ଵିକ' ଯଜ୍ଞ ଅଟେ।" French Translation (Traduction en Français) "Le sacrifice qui est offert par des hommes ne désirant aucun fruit, tel que prescrit par la loi rituelle, l'esprit fixé sur l'accomplissement du sacrifice comme un devoir, celui-là est sattvique." Bhagavad Gita: Chapter 17, Verse 12 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଦ୍ୱାଦଶ ଶ୍ଳୋକ) Devanagari script अभिसन्धाय तु फलं दम्भार्थमपि चैव यत् । इज्यते भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १७.१२ ॥ IAST transliteration abhisandhāya tu phalaṃ dambhārtham api caiva yat | ijyatē bharataśrēṣṭha taṃ yajñaṃ viddhi rājasam || 17.12 || Sanskrit Verse in Odia Script ଅଭିସନ୍ଧାୟ ତୁ ଫଲଂ ଦମ୍ଭାର୍ଥମପି ଚୈବ ଯତ୍ | ଇଜ୍ୟତେ ଭରତଶ୍ରେଷ୍ଠ ତଂ ଯଜ୍ଞଂ ବିଦ୍ଧି ରାଜସମ୍ || ୧୨ || Sri Aurobindo's English Interpretation "But that which is offered seeking for fruit and for the sake of ostentation, O best of the Bharatas, know that sacrifice to be Rajasic." Odia Translation "ମାତ୍ର ହେ ଭରତଶ୍ରେଷ୍ଠ! କୌଣସି ବିଶେଷ ସାଂସାରିକ ଫଳର ଆଶା ରଖି କିମ୍ବା କେବଳ ଲୋକଦେଖାଣିଆ ଦମ୍ଭ ପ୍ରଦର୍ଶନ ପାଇଁ ଯେଉଁ ଯଜ୍ଞ ଅନୁଷ୍ଠାନ କରାଯାଏ, ସେହି ଯଜ୍ଞକୁ ତୁମେ ନିଶ୍ଚିତ ଭାବେ 'ରାଜସିକ' ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Mais celui qui est offert en vue d'un fruit et par pur esprit d'ostentation, ô le meilleur des Bharatas, sache que ce sacrifice est rajasique." Bhagavad Gita: Chapter 17, Verse 13 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script विधिहीनमसृष्टान्नं मन्त्रहीनमदक्षिणम् । श्रद्धाविरहितं यज्ञं तामसं परिचक्षते ॥ १७.१३ ॥ IAST transliteration vidhihīnam asṛṣṭānnaṃ mantrahīnam adakṣiṇam | śraddhāvirahitaṃ yajñaṃ tāmasaṃ paricakṣatē || 17.13 || Sanskrit Verse in Odia Script ଵିଧିହୀନମସୃଷ୍ଟାନ୍ନଂ ମନ୍ତ୍ରହୀନମଦକ୍ଷିଣମ୍ | ଶ୍ରଦ୍ଧାଵିରହିତଂ ଯଜ୍ଞଂ ତାମସଂ ପରିଚକ୍ଷତେ || ୧୩ || Sri Aurobindo's English Interpretation "The sacrifice contrary to the scriptural rules, in which no food is distributed, which is devoid of mantras and gifts to the priests, and empty of faith, is called Tamasic." Odia Translation "ଶାସ୍ତ୍ରୀୟ ବିଧିବିଧାନ ଶୂନ୍ୟ (ବିଧିହୀନମ୍), ଯେଉଁଥିରେ ପ୍ରସାଦ ବା ଅନ୍ନ ଦାନ କରାଯାଏ ନାହିଁ, ଯାହା ପବିତ୍ର ମନ୍ତ୍ରରହିତ, ବିନା ଦକ୍ଷିଣାରେ ସମ୍ପନ୍ନ ହୁଏ ଏବଂ ଶ୍ରଦ୍ଧାଶୂନ୍ୟ, ସେହିପରି ଯଜ୍ଞକୁ ତତ୍ତ୍ଵବିଦ୍ମାନେ 'ତାମସିକ' ଯଜ୍ଞ ବୋଲି କହନ୍ତି।" French Translation (Traduction en Français) "Le sacrifice contraire aux règles rituelles, dans lequel aucune nourriture n'est distribuée, qui est dépourvu de mantras et d'offrandes aux prêtres, et vide de foi, est appelé tamasique." Bhagavad Gita: Chapter 17, Verse 14 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् । ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते ॥ १७.१४ ॥ IAST transliteration dēvadvijaguruprājñapūjanaṃ śaucam ārjavam | brahmacaryam ahiṃsā ca śārīraṃ tapa ucyatē || 17.14 || Sanskrit Verse in Odia Script ଦେବଦ୍ଵିଜଗୁରୁପ୍ରାଜ୍ଞପୂଜନଂ ଶୌଚମାର୍ଜଵମ୍ | ବ୍ରହ୍ମଚର୍ଯମହିଂସା ଚ ଶାରୀରଂ ତପ ଉଚ୍ଯତେ || ୧୪ || Sri Aurobindo's English Interpretation "Worship of the gods, the twice-born (Brahmins), the Gurus and the wise, purity, straightforwardness, Brahmacharya (chastity) and harmlessness, are called the austerity of the body." Odia Translation "ଦେବତା, ବ୍ରାହ୍ମଣ, ପୂଜ୍ୟ ଗୁରୁଜନ ତଥା ତତ୍ତ୍ଵଜ୍ଞାନୀ ଜ୍ଞାନୀମାନଙ୍କର ସାଦର ସେବା-ପୂଜା କରିବା, ବାହ୍ୟ ପବିତ୍ରତା, ସରଳତା (ଆର୍ଜବମ୍), ବ୍ରହ୍ମଚର୍ଯ୍ୟ ବ୍ରତ ପାଳନ ଏବଂ ଅହିଂସାକୁ ପ୍ରକୃତ 'ଶାରୀରିକ ତପସ୍ୟା' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "L'adoration des dieux, des deux fois nés (Brahmanes), des Gurus et des sages, la pureté, la droiture, le Brahmacharya et l'inoffensivité, sont appelés l'austérité du corps." Bhagavad Gita: Chapter 17, Verse 15 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् । स्वाध्यायअभ्यसनं चैव वाङ्मयं तप उच्यते ॥ १७.१५ ॥ IAST transliteration anudwēgakaraṃ vākyaṃ satyaṃ priyahitaṃ ca yat | swādhyāyābhyasanaṃ caiva vāṅmayaṃ tapa ucyatē || 17.15 || Sanskrit Verse in Odia Script ଅନୁଦ୍ଵେଗକରଂ ବାକ୍ୟଂ ସତ୍ୟଂ ପ୍ରିୟହିତଂ ଚ ଯତ୍ | ସ୍ଵାଧ୍ୟାୟାଭ୍ୟସନଂ ଚୈବ ଵାଙ୍ମୟଂ ତପ ଉଚ୍ଯତେ || ୧୫ || Sri Aurobindo's English Interpretation "Speech which causes no excitement, which is true, agreeable and beneficial, and the regular practice of the study of scripture, are called the austerity of speech." Odia Translation "କାହାରି ମନରେ କ୍ଷୋଭ ବା ଭୟ ସୃଷ୍ଟି କରୁନଥିବା ଶାନ୍ତ ମଧୁର ବାଣୀ, ସତ୍ୟ ବଚନ, ପ୍ରିୟ ତଥା ମଙ୍ଗଳକାରୀ ବାକ୍ୟ ଏବଂ ନିରନ୍ତର ବୈଦିକ ଶାସ୍ତ୍ର ପାଠ କରିବାର ଅଭ୍ୟାସକୁ ପ୍ରକୃତ 'ବାଚନିକ ବା ବାଙ୍ମୟ ତପସ୍ୟା' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "La parole qui ne cause aucune agitation, qui est vraie, agréable et bénéfique, et la pratique régulière de l'étude des écritures, sont appelées l'austérité de la parole." Bhagavad Gita: Chapter 17, Verse 16 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script मनःप्रसादः सौम्यत्वं मौनमात्मविनिग्रहः । भावसंशुद्धिरित्येतत्तपो मानसमुच्यते ॥ १७.१६ ॥ IAST transliteration manaḥprasādaḥ saumyatvaṃ maunam ātmavinigrahaḥ | bhāvasaṃśuddhir ity ētat tapō mānasam ucyatē || 17.16 || Sanskrit Verse in Odia Script ମନଃପ୍ରସାଦଃ ସୌମ୍ୟତ୍ଵଂ ମୌନମାତ୍ମଵିନିଗ୍ରହଃ | ଭାଵସଂଶୁଦ୍ଧିରିତ୍ୟେତତ୍ତପୋ ମାନସମୁଚ୍ୟତେ || ୧୬ || Sri Aurobindo's English Interpretation "Serenity of mind, gentleness, silence, self-control, and the absolute purification of the whole temperament — these are called the austerity of the mind." Odia Translation "ମନର ପ୍ରସନ୍ନତା (ଆନ୍ତରିକ ଶାନ୍ତି), ସୌମ୍ୟଭାବ (ସରଳତା), ମୌନ ରହି ଆତ୍ମଚିନ୍ତନ କରିବା, ମନର ନିଗ୍ରହ (ଆତ୍ମବିନିଗ୍ରହଃ) ଏବଂ ନିର୍ମଳ ଶୁଦ୍ଧ ଭାବନା ରଖିବା—ଏହି ସମସ୍ତ ମାନସିକ ସଦ୍ଗୁଣକୁ ପ୍ରକୃତ 'ମାନସିକ ତପସ୍ୟା' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "La sérénité du mental, la gentillesse, le silence, la maîtrise de soi, et la purification absolue de tout le tempérament — voilà ce qui est appelé l'austérité du mental." Bhagavad Gita: Chapter 17, Verse 17 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरैः । अफलाकाङ्क्षिभिर्युक्तैः सात्त्विकं परिचक्षते ॥ १७.१७ ॥ IAST transliteration śraddhayā parayā taptaṃ tapas tat trividhaṃ naraiḥ | aphalākāṅkṣibhir yuktaiḥ sāttvikaṃ paricakṣatē || 17.17 || Sanskrit Verse in Odia Script ଶ୍ରଦ୍ଧୟା ପରୟା ତପ୍ତଂ ତପସ୍ତତ୍ତ୍ରିଵିଧଂ ନରୈଃ | ଅଫଲାକାଙ୍ଖ୍ଷିଭିର୍ୟୁକ୍ତୈଃ ସାତ୍ତ୍ଵିକଂ ପରିଚକ୍ଷତେ || ୧୭ || Sri Aurobindo's English Interpretation "This threefold austerity practiced with supreme faith by men who desire no fruit, integrated in devotion, is called Sattvic." Odia Translation "ଫଳର କୌଣସି ଆକାଙ୍ଖ୍ୟା ନ ରଖି (ଅଫଲାକାଙ୍ଖ୍ଷିଭିଃ), ସଂଯମିତ ଯୋଗଯୁକ୍ତ ପୁରୁଷମାନଙ୍କ ଦ୍ଵାରା ଅତ୍ୟନ୍ତ ପରମ ଶ୍ରଦ୍ଧା ସହିତ ଆଚରଣ କରାଯାଉଥିବା ସେହି ପୂର୍ବୋକ୍ତ ତ୍ରିବିଧ ତପସ୍ୟାକୁ ହିଁ 'ସାତ୍ତ୍ଵିକ' ତପସ୍ୟା ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Cette triple austérité pratiquée avec une foi suprême par des hommes qui ne désirent aucun fruit, intégrés dans la dévotion, est appelée sattvique." Bhagavad Gita: Chapter 17, Verse 18 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script सत्कारमानपूजार्थं तपो दम्बेन चैव यत् । क्रियते तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १७.१८ ॥ IAST transliteration satkāramānapūjārthaṃ tapō dambhēna caiva yat | kriyatē tad iha prōktaṃ rājasaṃ calam adhruvam || 17.18 || Sanskrit Verse in Odia Script ସତ୍କାରମାନପୂଜାର୍ଥଂ ତପୋ ଦମ୍ଭେନ ଚୈଵ ଯତ୍ | କ୍ରିୟତେ ତଦିହ ପ୍ରୋକ୍ତଂ ରାଜସଂ ଚଲମଧ୍ରୁଵମ୍ || ୧୮ || Sri Aurobindo's English Interpretation "The austerity which is practiced for the sake of welcome, honor and worship, and out of ostentatiousness, is said here to be Rajasic, unstable and fleeting." Odia Translation "କେବଳ ନିଜର ସତ୍କାର, ସମ୍ମାନ (ମାନ) ଓ ପ୍ରଶଂସା ପୂଜା ପାଇବା ପାଇଁ ଏବଂ ଲୋକଦେଖାଣିଆ ଦମ୍ଭ ଦ୍ଵାରା ଯେଉଁ ତପସ୍ୟା ଆଚରଣ କରାଯାଏ, ତାହାକୁ ଏହି ସଂସାରରେ ଚଞ୍ଚଳ ଓ କ୍ଷଣସ୍ଥାୟୀ 'ରାଜସିକ' ତପସ୍ୟା ବୋଲି କୁହାଯାଇଛି।" French Translation (Traduction en Français) "L'austérité qui est pratiquée en vue d'obtenir un bon accueil, de l'honneur et de l'adoration, et par pure ostentation, est dite ici être rajasique, instable et passagère." Bhagavad Gita: Chapter 17, Verse 19 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script मूढग्राहेणात्मनो यत्पीडया क्रियते तपः । परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥ १७.१९ ॥ IAST transliteration mūḍhagrāhēṇātmanō yat pīḍayā kriyatē tapaḥ | parasyōtsādanārthaṃ vā tat tāmasam udāhṛtam || 17.19 || Sanskrit Verse in Odia Script ମୂଢଗ୍ରାହେଣାତ୍ମନୋ ଯତ୍ପୀଡୟା କ୍ରିୟତେ ତପଃ | ପରସ୍ୟୋତ୍ସାଦନାର୍ଥଂ ଵା ତତ୍ତାମସମୁଦାହୃତମ୍ || ୧୯ || Sri Aurobindo's English Interpretation "The austerity which is practiced with a deluded obstinacy, with self-torture, or for the purpose of destroying another, is declared to be Tamasic." Odia Translation "ମୂଢତାପୂର୍ଣ୍ଣ ହଠ ଓ ଜିଦ୍ ଦ୍ଵାରା (ମୂଢଗ୍ରାହେଣ), ନିଜ ଶରୀର ଓ ମନକୁ କ୍ଳେଶ ଦେଇ କରାଯାଉଥିବା କିମ୍ବା ଅନ୍ୟର ବିନାଶ ବା ଅନିଷ୍ଟ ସାଧନ କରିବା ଉଦ୍ଦେଶ୍ୟରେ କରାଯାଉଥିବା ତପସ୍ୟାକୁ 'ତାମସିକ' ତପସ୍ୟା ବୋଲି ବର୍ଣ୍ଣନା କରାଯାଇଛି।" French Translation (Traduction en Français) "L'austérité qui est pratiquée avec une obstination aveugle, par auto-torture, ou dans le but de détruire autrui, est déclarée tamasique." Bhagavad Gita: Chapter 17, Verse 20 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script दातव्यमिति यद्दानं दीयतेऽनुपकारिणे । देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ १७.२० ॥ IAST transliteration dātavyam iti yad dānaṃ dīyatē ’nupakāriṇē | dēśē kālē ca pātrē ca tad dānaṃ sāttvikaṃ smṛtam || 17.20 || Sanskrit Verse in Odia Script ଦାତଵ୍ୟମିତି ଯଦ୍ଦାନଂ ଦୀୟତେଽନୁପକାରିଣେ | ଦେଶେ କାଲେ ଚ ପାତ୍ରେ ଚ ତଦ୍ଦାନଂ ସାତ୍ତ୍ଵିକଂ ସ୍ମୃତମ୍ || ୨୦ || Sri Aurobindo's English Interpretation "The gift which is given saying 'it ought to be given', to one from whom no return is expected, at the right place and time, and to a worthy person, that gift is remembered as Sattvic." Odia Translation "ଦାନ ଦେବା ହିଁ କେବଳ କର୍ତ୍ତବ୍ୟ (ଦାତବ୍ୟମ୍)—ଏହି ଭାବରେ ପ୍ରତିଉପକାର ଆଶା ରଖୁନଥିବା ବ୍ୟକ୍ତିଙ୍କୁ, ଯୋଗ୍ୟ ସ୍ଥାନରେ, ଉପଯୁକ୍ତ ସମୟରେ ଏବଂ ସଠିକ ସାଧୁ ପାତ୍ରଙ୍କୁ ଯେଉଁ ଦାନ ଦିଆଯାଏ, ସେହି ଦାନକୁ ପ୍ରକୃତ 'ସାତ୍ତ୍ଵିକ' ଦାନ ବୋଲି ସ୍ମରଣ କରାଯାଏ।" French Translation (Traduction en Français) "Le don qui est fait en se disant 'il doit être fait', à quelqu'un dont on n'attend aucun retour, au bon endroit et au bon moment, et à une personne d'igne, ce don est reconnu comme sattvique." Bhagavad Gita: Chapter 17, Verse 21 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script यत्तु प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः । दीयते च परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ १७.२१ ॥ IAST transliteration yat tu pratyupakārārthaṃ phalam uddiśya vā punaḥ | dīyatē ca parikliṣṭaṃ tad dānaṃ rājasaṃ smṛtam || 17.21 || Sanskrit Verse in Odia Script ଯତ୍ତୁ ପ୍ରତ୍ୟୁପକାରାର୍ଥଂ ଫଲମୁଦ୍ଦିଶ୍ୟ ଵା ପୁନଃ | ଦୀୟତେ ଚ ପରିକ୍ଲିଷ୍ଟଂ ତଦ୍ଦାନଂ ରାଜସଂ ସ୍ମୃତମ୍ || ୨୧ || Sri Aurobindo's English Interpretation "But that which is given for the sake of a return, or looking for fruit in the future, or with a grudging heart, that gift is remembered as Rajasic." Odia Translation "ମାତ୍ର ଯେଉଁ ଦାନ ପ୍ରତିବଦଳରେ କିଛି ଉପକାର ପାଇବା ଆଶାରେ (ପ୍ରତ୍ୟୁପକାରାର୍ଥମ୍), ଭବିଷ୍ୟତରେ କୌଣସି ବିଶେଷ ଫଳ ପାଇବା ଲକ୍ଷ୍ୟରେ କିମ୍ବା ମନରେ ଅତ୍ୟନ୍ତ କ୍ଳେଶ ବା କୁଣ୍ଠାବୋଧ ସହିତ ଦିଆଯାଏ, ସେହି ଦାନକୁ 'ରାଜସିକ' ଦାନ ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Mais celui qui est fait dans l'espoir d'un retour, ou en vue d'un fruit futur, ou avec un cœur réticent, ce don est reconnu comme rajasique." Bhagavad Gita: Chapter 17, Verse 22 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script अदेशकाले यद्दानमपात्रेभ्यश्च दीयते । असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ १७.२२ ॥ IAST transliteration adēśakālē yad dānaṃ apātrēbhyaś ca dīyatē | asatkṛtam avajñātaṃ tat tāmasam udāhṛtam || 17.22 || Sanskrit Verse in Odia Script ଅଦେଶକାଲେ ଯଦ୍ଦାନମପାତ୍ରେଭ୍ୟଶ୍ଚ ଦୀୟତେ | ଅସତ୍କୃତମଵଜ୍ଞାତଂ ତତ୍ତାମସମୁଦାହୃତମ୍ || ୨ 🍉 || Sri Aurobindo's English Interpretation "The gift which is given at an improper place and time, and to unworthy persons, without respect and with contempt, is declared to be Tamasic." Odia Translation "ଯେଉଁ ଦାନ ଅଯୋଗ୍ୟ ସ୍ଥାନ ଓ ଅସମୟରେ (ଅଦେଶକାଳେ), ଅପାତ୍ର ବା ଦୁଷ୍ଟ ଚରିତ୍ର ବ୍ୟକ୍ତିମାନଙ୍କୁ, ବିନା କୌଣସି ଆଦର ସତ୍କାରରେ ଏବଂ ଅବଜ୍ଞା ତଥା ତିରସ୍କାରପୂର୍ବକ ଦିଆଯାଏ, ତାହାକୁ 'ତାମସିକ' ଦାନ ବୋଲି ବର୍ଣ୍ଣନା କରାଯାଇଛି।" French Translation (Traduction en Français) "Le don qui est fait en un lieu inapproprié et hors de saison, et à des personnes indignes, sans respect et avec mépris, est déclaré tamasique." Bhagavad Gita: Chapter 17, Verse 23 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः । ब्राह्मणास्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ १७.२३ ॥ IAST transliteration ōṃ tat sad iti nirdēśō brahmaṇas trividhaḥ smṛtaḥ | brāhmaṇās tēna vēdāś ca yajñāś ca vihitāḥ purā || 17.23 || Sanskrit Verse in Odia Script ଓଁ ତତ୍ସଦିତି ନିର୍ଦେଶୋ ବ୍ରହ୍ମଣସ୍ତ୍ରିଵିଧଃ ସ୍ମୃତଃ | ବ୍ରାହ୍ମଣାସ୍ତେନ ବେଦାଶ୍ଚ ଯଜ୍ଞାଶ୍ଚ ଵିହିତାଃ ପୁରା || ୨୩ || Sri Aurobindo's English Interpretation "'OM, TAT, SAT' — this is remembered as the threefold designation of the Brahman. By this, of old, the Brahmins, the Vedas and the sacrifices were ordained." Odia Translation "'ଓଁ, ତତ୍, ସତ୍' (OM, TAT, SAT)—ଏହି ତିନୋଟି ଶବ୍ଦ ପରମବ୍ରହ୍ମଙ୍କର ନାମ ବୋଲି ସ୍ମୃତିରେ ନିରୂପିତ ହୋଇଛି I ସୃଷ୍ଟିକାଳର ଆରମ୍ଭରେ ସେହି ପରମେଶ୍ଵରଙ୍କ ଦ୍ଵାରା ହିଁ ବ୍ରାହ୍ମଣଗଣ, ବେଦ ସମୂହ ଏବଂ ଯଜ୍ଞଗୁଡ଼ିକ ବିହିତ (ନିର୍ମିତ) ହୋଇଥିଲେ।" French Translation (Traduction en Français) "'OM, TAT, SAT' — voilà ce qui est reconnu comme la triple désignation du Brahman. Par elle, autrefois, les Brahmanes, les Vedas et les sacrifices ont été institués." Bhagavad Gita: Chapter 17, Verse 24 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script तस्मादोमित्युदाहृत्य यज्ञदानतपःक्रियाः । प्रवर्तन्ते विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ १७.२४ ॥ IAST transliteration tasmād ōm ity udāhṛtya yajñadānatapaḥkriyāḥ | pravartantē vidhānōktāḥ satataṃ brahmavādinām || 17.24 || Sanskrit Verse in Odia Script ତସ୍ମାଦୋମିତ୍ୟୁଦାହୃତ୍ୟ ଯଜ୍ଞଦାନତପଃକ୍ରିୟାଃ | ପ୍ରଵର୍ତନ୍ତେ ଵିଧାନୋକ୍ତାଃ ସତତଂ ବ୍ରହ୍ମଵାଦିନାମ୍ || ୨୪ || Sri Aurobindo's English Interpretation "Therefore, uttering the syllable 'OM', the acts of sacrifice, giving and austerity, as declared in the scriptural ordinances, are always initiated by the seekers of Brahman." Odia Translation "ଏଥିପାଇଁ, ଶାସ୍ତ୍ରବିଧି ଅନୁସାରେ ନିରୂପିତ ହୋଇଥିବା ଯଜ୍ଞ, ଦାନ ଏବଂ ତପସ୍ୟା ଆଦି ସମସ୍ତ କ୍ରିୟା, ବ୍ରହ୍ମବାଦୀ (ଭଗବଦ୍-ପରାୟଣ) ସାଧକମାନଙ୍କ ଦ୍ଵାରା ସର୍ବଦା 'ଓଁ' (OM) ଶବ୍ଦର ଉଚ୍ଚାରଣ ପୂର୍ବକ ହିଁ ଆରମ୍ଭ କରାଯାଇଥାଏ।" French Translation (Traduction en Français) "C'est pourquoi, en prononçant la syllabe 'OM', les actes de sacrifice, de don et d'austérité, tels que prescrits par les règles rituelles, sont toujours commencés par les chercheurs de Brahman." Bhagavad Gita: Chapter 17, Verse 25 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script तदित्यनभिसन्धाय फलं यज्ञतपःक्रियाः । दानक्रियाश्च विविधाः क्रियन्ते मोक्षकाङ्क्षिभिः ॥ १७.२५ ॥ IAST transliteration tad ity anabhisandhāya phalaṃ yajñatapaḥkriyāḥ | dānakriyāś ca vividhāḥ kriyantē mōkṣakāṅkṣibhiḥ || 17.25 || Sanskrit Verse in Odia Script ତଦିତ୍ୟନଭିସନ୍ଧାୟ ଫଲଂ ଯଜ୍ଞତପଃକ୍ରିୟାଃ | ଦାନକ୍ରିୟାଶ୍ଚ ଵିଵିଧାଃ କ୍ରିୟନ୍ତେ ମୋକ୍ଷକାଙ୍ଖ୍ଷିଭିଃ || ୨୫ || Sri Aurobindo's English Interpretation "Uttering the syllable 'TAT' (That), without seeking any fruit, the acts of sacrifice and austerity, and the various acts of giving, are performed by the seekers of liberation." Odia Translation "ସେହିପରି 'ତତ୍' (TAT—ଅର୍ଥାତ୍ ସବୁ କିଛି ସେହି ପରମେଶ୍ଵରଙ୍କର ହିଁ ଅଟେ) ଶବ୍ଦ ଉଚ୍ଚାରଣ କରି, କୌଣସି ପ୍ରକାର ସାଂସାରିକ ଫଳର ଆଶା ନ ରଖି, ମୋକ୍ଷାଭିଳାଷୀ ସାଧକମାନଙ୍କ ଦ୍ଵାରା ବିଭିନ୍ନ ପ୍ରକାରର ଯଜ୍ଞ, ତପସ୍ୟା ଏବଂ ଦାନ କ୍ରିୟା ସମ୍ପାଦନ କରାଯାଏ।" French Translation (Traduction en Français) "En prononçant la syllabe 'TAT', sans rechercher aucun fruit, les actes de sacrifice et d'austérité, et les divers actes de don, sont accomplis par les chercheurs de libération." Bhagavad Gita: Chapter 17, Verse 26 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠବିଂଶ ଶ୍ଳୋକ) Devanagari script सद्भावे साधुभावे च सदित्येतत्प्रयुज्यते । प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥ १७.२६ ॥ IAST transliteration sadbhāvē sādhubhāvē ca sad ity ētat prayujyatē | praśastē karmaṇi tathā sacchabdaḥ pārtha yujyatē || 17.26 || Sanskrit Verse in Odia Script ସଦ୍ଭାଵେ ସାଧୁଭାଵେ ଚ ସଦିତ୍ୟେତତ୍ପ୍ରୟୁଜ୍ୟତେ | ପ୍ରଶସ୍ତେ କର୍ମଣି ତଥା ସଚ୍ଛବ୍ଦଃ ପାର୍ଥ ୟୁଜ୍ୟତେ || ୨୬ || Sri Aurobindo's English Interpretation "The syllable 'SAT' is used in the sense of reality and of goodness; and so also, O Partha, the word 'SAT' is employed for a praiseworthy and auspicious action." Odia Translation "ହେ ପାର୍ଥ! 'ସତ୍' (SAT) ଶବ୍ଦର ପ୍ରୟୋଗ ସତ୍ୟ ଭାବରେ ତଥା ଶ୍ରେଷ୍ଠ ସାଧୁ ଭାବରେ କରାଯାଇଥାଏ I ଏବଂ ସେହିପରି କୌଣସି ବି ପ୍ରଶଂସନୀୟ ତଥା କଲ୍ୟାଣକର ମଙ୍ଗଳ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କ୍ଷେତ୍ରରେ ମଧ୍ୟ 'ସତ୍' ଶବ୍ଦର ପ୍ରୟୋଗ କରାଯାଏ।" French Translation (Traduction en Français) "La syllabe 'SAT' est employée dans le sens de réalité et de bonté ; et de même, ô Partha, le mot 'SAT' est appliqué à une action louable et bénéfique." Bhagavad Gita: Chapter 17, Verse 27 (ସପ୍ତଦଶ ଅଧ୍ୟαୟ, ସପ୍ତବିଂଶ ଶ୍ଳୋକ) Devanagari script यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । कर्म चैव तदर्थीयं सदित्येवाभिधियते ॥ १७.२७ ॥ IAST transliteration yajñē tapasi dānē ca sthitiḥ sad iti cōcyatē | karma caiva tadarthīyaṃ sad ity ēvābhidhīyatē || 17.27 || Sanskrit Verse in Odia Script ଯଜ୍ଞେ ତପସି ଦାନେ ଚ ସ୍ଥିତିଃ ସଦିତି ଚୋଚ୍ଯତେ | କର୍ମ ଚୈଵ ତଦର୍ଥୀୟଂ ସଦିତ୍ୟେଵାଭିଧୀୟତେ || ୨୭ || Sri Aurobindo's English Interpretation "Steadfastness in sacrifice, in austerity and in giving is also called 'SAT'; and action solely for the sake of That (the Divine) is likewise designated as 'SAT'." Odia Translation "ଯଜ୍ଞରେ, ତପସ୍ୟାରେ ଏବଂ ଦାନରେ ଥିବା ସାଧକର ଦୃଢ଼ ସ୍ଥିତି ବା ନିଷ୍ଠାକୁ ମଧ୍ୟ 'ସତ୍' (SAT) ବୋଲି କୁହାଯାଏ I ଏବଂ କେବଳ ସେହି ପରମେଶ୍ଵରଙ୍କ ପ୍ରୀତି ଉଦ୍ଦେଶ୍ୟରେ କରାଯାଉଥିବା ଭଗବଦ୍-କର୍ମକୁ ମଧ୍ୟ 'ସତ୍' ଶବ୍ଦ ଦ୍ଵାରା ଅଭିହିତ କରାଯାଏ।" French Translation (Traduction en Français) "La constance dans le sacrifice, dans l'austérité et dans le don est aussi appelée 'SAT' ; et l'action accomplie uniquement pour l'amour de Cela est de même désignée comme 'SAT'." Bhagavad Gita: Chapter 17, Verse 28 (ସପ୍ତଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାବିଂଶ ଶ୍ଳୋକ) Devanagari script अश्रद्धया हुतं दत्तं तपस्तप्तं कृतं च यत् । असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ १७.२८ ॥ IAST transliteration aśraddhayā hutaṃ dattaṃ tapas taptaṃ kṛtaṃ ca yat | asad ity ucyatē pārtha na ca tat prētya nō iha || 17.28 || Sanskrit Verse in Odia Script ଅଶ୍ରଦ୍ଧୟା ହୁତଂ ଦତ୍ତଂ ତପସ୍ତପ୍ତଂ କୃତଂ ଚ ଯତ୍ | ଅସଦିତ୍ୟୁଚ୍ଯତେ ପାର୍ଥ ନ ଚ ତତ୍ପ୍ରେତ୍ୟ ନୋ ଇହ || ୨୮ || Sri Aurobindo's English Interpretation "Whatever is offered as sacrifice, given as alms, or practiced as austerity without faith, is called 'ASAT' (unreal), O Partha! It is of no value here on earth nor hereafter in the world beyond." Odia Translation "ହେ ପାର୍ଥ! ବିନା ଶ୍ରଦ୍ଧାରେ ଯେଉଁ ଯଜ୍ଞ (ହୋମ) କରାଯାଏ, ଯେଉଁ ଦାନ ଦିଆଯାଏ, ଯେଉଁ ତପସ୍ୟା ଚରଣ କରାଯାଏ କିମ୍ବା ଯେଉଁ କିଛି ବି ଶୁଭକର୍ମ କରାଯାଏ, ସେହି ସମସ୍ତ କାର୍ଯ୍ୟକୁ 'ଅସତ୍' (ASAT) ବୋଲି କୁହାଯାଏ I ତାହା ଦ୍ଵାରା ସାଧକର ନା ଏହି ଲୋକରେ କୌଣସି ମଙ୍ଗଳ ହୁଏ, ନା ପରଲୋକରେ (ପ୍ରେତ୍ୟ) କୌଣସି ଲାଭ ହୋଇଥାଏ।" French Translation (Traduction en Français) "Tout ce qui est offert en sacrifice, donné en aumône, ou pratiqué comme austérité sans foi, est appelé 'ASAT' (irréel), ô Partha ! Cela n'a de valeur ni ici-bas ni plus tard dans le monde au-delà." ॐ तत्सदिति श्रीमद्भगवद्गीतोपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे श्रद्धात्रयविभागयोगो नाम सप्तदशोऽध्यायः ॥ I'm a paragraph. Click here to add your own text and edit me. It's easy. 18/ Chapter 18. Renunciation and Moksha Bhagavad Gita: Chapter 18, Verse 1 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ପ୍ରଥମ ଶ୍ଳୋକ) Devanagari script अर्जुन उवाच — संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् । त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १८.१ ॥ IAST transliteration arjuna uvāca — saṃnyāsasya mahābāhō tattvam icchāmi vēditum | tyāgasya ca hr̥ṣīkēśa pr̥thak kēśiniṣūdana || 18.1 || Sanskrit Verse in Odia Script ଅର୍ଜୁନ ଉବାଚ | ସନ୍ନ୍ୟାସସ୍ୟ ମହାବାହୋ ତତ୍ତ୍ଵମିଚ୍ଛାମି ବେଦିତୁମ୍ | ତ୍ୟାଗସ୍ୟ ଚ ହୃଷୀକେଶ ପୃଥକ୍କେଶିନିଷୂଦନ || ୧ || Sri Aurobindo's English Interpretation "Arjuna said: I desire to know, O mighty-armed, the true principle of Sannyasa (renunciation of actions) and of Tyaga (relinquishment of the fruit of action), separately, O Hrishikesha, O slayer of Keshi!" Odia Translation ଅର୍ଜୁନ ପଚାରିଲେ: "ହେ ମହାବାହୋ! ହେ ହୃଷୀକେଶ! ହେ କେଶିନାଶକ (କେଶିନିଷୂଦନ)! ମୁଁ ସନ୍ନ୍ୟାସ ଏବଂ ତ୍ୟାଗର ପ୍ରକୃତ ରହସ୍ୟ ବା ତତ୍ତ୍ଵ ପୃଥକ ପୃଥକ ଭାବରେ ସବିଶେଷ ଜାଣିବାକୁ ଇଚ୍ଛା କରୁଛି।" French Translation (Traduction en Français) "Arjuna dit: Je désire connaître, ô aux bras puissants, le vrai principe du Sannyasa et du Tyaga, séparément, ô Hrishikesha, ô vainqueur de Keshi !" Bhagavad Gita: Chapter 18, Verse 2 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script श्रीभगवानुवाच — काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ १८.२ ॥ IAST transliteration śrībhagavānuvāca — kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayō viduḥ | sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ || 18.2 || Sanskrit Verse in Odia Script ଶ୍ରୀଭଗବାନଉବାଚ | କାମ୍ୟାନାଂ କର୍ମଣାଂ ନ୍ୟାସଂ ସନ୍ନ୍ୟାସଂ କବୟୋ ବିଦୁḥ | ସର୍ବକର୍ମଫଲତ୍ୟାଗଂ ପ୍ରାହୁସ୍ତ୍ୟାଗଂ ବିଚକ୍ଷଣାଃ || ୨ || Sri Aurobindo's English Interpretation "The Blessed Lord said: The renunciation of desire-driven actions (kāmya karma) is known by the seers as Sannyasa; the relinquishment of the fruit of all actions is called Tyaga by the wise." Odia Translation ଶ୍ରୀଭଗବାନ କହିଲେ: "ଅନେକ ପଣ୍ଡିତଗଣ ସାଂସାରିକ ବାସନାଯୁକ୍ତ କାମ୍ୟ କର୍ମଗୁଡ଼ିକର ପରିତ୍ୟାଗକୁ 'ସନ୍ନ୍ୟାସ' ବୋଲି ଜାଣନ୍ତି; ଆଉ ଅନ୍ୟ ବିବେକୀ ବିଜ୍ଞ ପୁରୁଷମାନେ ସମସ୍ତ କ୍ରିୟା ବା କର୍ମର ଫଳ ପ୍ରତି ଆସକ୍ତି ତ୍ୟାଗ କରିବାକୁ 'ତ୍ୟାଗ' (ତ୍ୟାଗମ୍) ବୋଲି କହନ୍ତି।" French Translation (Traduction en Français) "Le Béni Seigneur dit: Le renoncement aux actions motivées par le désir est connu par les sages comme le Sannyasa ; l'abandon du fruit de toutes les actions est appelé Tyaga par les hommes avisés." Bhagavad Gita: Chapter 18, Verse 3 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः । यज्ञदानतपःकर्म न त्याज्यमिति चापरे ॥ १८.३ ॥ IAST transliteration tyājyaṃ dōṣavad ity ēkē karma prāhur manīṣiṇaḥ | yajñadānatapaḥkarma na tyājyam iti cāparē || 18.3 || Sanskrit Verse in Odia Script ତ୍ୟାଜ୍ୟଂ ଦୋଷବଦିତ୍ୟେକେ କର୍ମ ପ୍ରାହୁର୍ମନୀଷିଣଃ | ୟଜ୍ଞଦାନତପଃକର୍ମ ନ ତ୍ୟାଜ୍ୟମିତି ଚାପରେ || ୩ || Sri Aurobindo's English Interpretation "Some philosophers declare that action should be abandoned as an evil; while others maintain that acts of sacrifice, giving and austerity should not be relinquished." Odia Translation "କେତେକ ବିଜ୍ଞ ଚିନ୍ତକ ବା ମନୀଷୀମାନେ କହନ୍ତି ଯେ ସମସ୍ତ କର୍ମ ଦୋଷଯୁକ୍ତ, ଏଣୁ ତାହାକୁ ହିଁ ପରିତ୍ୟାଗ କରିବା ଉଚିତ; ମାତ୍ର ଅନ୍ୟ କେତେକ ବିଦ୍ଵାନ କହନ୍ତି ଯେ ଯଜ୍ଞ, ଦାନ ଏବଂ ତପସ୍ୟାରୂପକ ଶ୍ରେଷ୍ଠ କର୍ମ କଦାପି ତ୍ୟାଗ କରାଯିବା ଉଚିତ ନୁହେଁ।" French Translation (Traduction en Français) "Certains philosophes déclarent que l'action doit être abandonnée comme un mal ; tandis que d'autres soutiennent que les actes de sacrifice, de don et d'austérité ne doivent pas être délaissés." Bhagavad Gita: Chapter 18, Verse 4 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଥ ଶ୍ଳୋକ) Devanagari script निश्चयं शृणु मे तत्र त्यागे भरतसत्तम । त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८.४ ॥ IAST transliteration niścayaṃ śr̥ṇu mē tatra tyāgē bharatasattama | tyāgō hi puruṣavyāghra trividhaḥ samprakīrtitaḥ || 18.4 || Sanskrit Verse in Odia Script ନିଶ୍ଚୟଂ ଶୃଣୁ ମେ ତତ୍ର ତ୍ୟାଗେ ଭରତସତ୍ତମ | ତ୍ୟାଗୋ ହି ପୁରୁଷବ୍ୟାଘ୍ର ତ୍ରିବିଧଃ ସମ୍ପ୍ରକୀର୍ତିତଃ || ୪ || Sri Aurobindo's English Interpretation "Hear My definitive conclusion, O best of the Bharatas, concerning relinquishment (Tyaga). Relinquishment, O tiger among men, has been declared to be of three kinds." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ (ଭରତସତ୍ତମ)! ସେହି ତ୍ୟାଗ ବିଷୟରେ ମୋର ସୁନିଶ୍ଚିତ ସିଦ୍ଧାନ୍ତ ଶୁଣ I ହେ ପୁରୁଷଶ୍ରେଷ୍ଠ (ପୁରୁଷବ୍ୟାଘ୍ର)! ସେହି ତ୍ୟାଗ ପ୍ରକୃତରେ ସାତ୍ତ୍ଵିକ, ରାଜସିକ ଓ ତାମସିକ ଭେଦରେ ତିନି ପ୍ରକାରର ବୋଲି ଶାସ୍ତ୍ରରେ କୀର୍ତ୍ତନ କରାଯାଇଛି।" French Translation (Traduction en Français) "Écoute Ma conclusion définitive, ô le meilleur des Bharatas, concernant l'abandon (Tyaga). Car l'abandon, ô tigre parmi les hommes, a été déclaré être de trois sortes." Bhagavad Gita: Chapter 18, Verse 5 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚମ ଶ୍ଳୋକ) Devanagari script यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् । यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ १८.五 ॥ IAST transliteration yajñadānatapaḥkarma na tyāgyaṃ kāryam ēva tat | yajñō dānaṃ tapaś caiva pāvanāni manīṣiṇām || 18.5 || Sanskrit Verse in Odia Script ୟଜ୍ଞଦାନତପଃକର୍ମ ନ ତ୍ୟାଜ୍ୟଂ କାର୍ୟମେବ ତତ୍ | ୟଜ୍ଞୋ ଦାନଂ ତପଶ୍ଚୈବ ପାବନାନି ମନୀଷିଣାମ୍ || ୫ || Sri Aurobindo's English Interpretation "Acts of sacrifice, giving and austerity must not be abandoned, but should be performed; for sacrifice, giving and austerity are purifiers of the wise." Odia Translation "ଯଜ୍ଞ, ଦାନ ଏବଂ ତପସ୍ୟାରୂପକ କର୍ମ କଦାପି ତ୍ୟାଗ କରିବା ଉଚିତ ନୁହେଁ, ତାହା ଅବଶ୍ୟ କାର୍ଯ୍ୟକାରୀ କରାଯିବା ଆବଶ୍ୟକ; କାରଣ ଯଜ୍ଞ, ଦାନ ଏବଂ ତପସ୍ୟା ଜ୍ଞାନୀ ମନୀଷୀମାନଙ୍କର ଅନ୍ତଃକରଣକୁ ପୂର୍ଣ୍ଣ ପବିତ୍ର କରିଥାଏ (ପାବନାନି)।" French Translation (Traduction en Français) "Les actes de sacrifice, de don et d'austérité ne doivent pas être abandonnés, mais doivent être accomplis ; car le sacrifice, le don et l'austérité sont les purificateurs des sages." Bhagavad Gita: Chapter 18, Verse 6 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠ ଶ୍ଳୋକ) Devanagari script एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानी च । कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ १८.६ ॥ IAST transliteration ētāny api tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyānīti mē pārtha niścitaṃ matam uttamam || 18.6 || Sanskrit Verse in Odia Script ଏତାନ୍ୟପି ତୁ କର୍ମାଣି ସଙ୍ଗଂ ତ୍ୟକ୍ତ୍ଵା ଫଲାନି ଚ | କର୍ତବ୍ୟାନୀତି ମେ ପାର୍ଥ ନିଶ୍ଚିତଂ ମତମୁତ୍ତମମ୍ || ୬ || Sri Aurobindo's English Interpretation "But even these actions must be performed, O Partha, leaving aside attachment and the fruits; such is My definitive and supreme judgment." Odia Translation "ମାତ୍ର ହେ ପାର୍ଥ! ଏହି ଯଜ୍ଞାଦି ଶ୍ରେଷ୍ଠ କର୍ମଗୁଡ଼ିକୁ ମଧ୍ୟ କର୍ତ୍ତୃତ୍ଵ ଅଭିମାନର ଆସକ୍ତି (ସଙ୍ଗମ୍) ଏବଂ ସମସ୍ତ ଫଳ ଆକାଙ୍ଖ୍ୟା ପରିତ୍ୟାଗ କରି ହିଁ ସମ୍ପାଦନ କରାଯିବା ଉଚିତ—ଏହା ହିଁ ମୋର ସୁନିଶ୍ଚିତ ତଥା ସର୍ବଶ୍ରେଷ୍ଠ ମତ ଅଟେ।" French Translation (Traduction en Français) "Mais ces actions elles-mêmes doivent être accomplies, ô Partha, en abandonnant l'attachement et les fruits ; tel est Mon jugement définitif et suprême." Bhagavad Gita: Chapter 18, Verse 7 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତମ ଶ୍ଳୋକ) Devanagari script नियतस्य तु संन्यासः कर्मणो नोपपद्यते । मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ १८.७ ॥ IAST transliteration niyatasya tu saṃnyāsaḥ karmaṇō nōpapadyatē | mōhāt tasya parityāgas tāmasaḥ parikīrtitāḥ || 18.7 || Sanskrit Verse in Odia Script ନିୟତସ୍ୟ ତୁ ସନ୍ନ୍ୟାସଃ କର୍ମଣୋ ନୋପପଦ୍ୟତେ | ମୋହାତ୍ତସ୍ୟ ପରିତ୍ୟାଗସ୍ତ୍ୟାଗସ୍ତାମସଃ ପରିକୀର୍ତିତଃ || ୭ || Sri Aurobindo's English Interpretation "Renunciation of an obligatory duty (niyata karma) is not right; the abandonment of it through delusion is declared to be Tamasic." Odia Translation "ଶାସ୍ତ୍ରଦ୍ଵାରା ନିରୂପିତ କର୍ତ୍ତବ୍ୟ କର୍ମର (ନିୟତସ୍ୟ କର୍ମଣଃ) ପରିତ୍ୟାଗ କରିବା ଯଥାର୍ଥ ନୁହେଁ I ଅଜ୍ଞାନ ଓ ମୋହ ହେତୁ ସେହି କର୍ତ୍ତବ୍ୟର ପରିତ୍ୟାଗ କରିବାକୁ 'ତାମସିକ ତ୍ୟାଗ' ବୋଲି ଶାସ୍ତ୍ରରେ କୁହାଯାଇଛି।" French Translation (Traduction en Français) "Le renoncement à un devoir obligatoire (niyata karma) n'est pas juste ; son abandon par égarement est déclaré être tamasique." Bhagavad Gita: Chapter 18, Verse 8 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟαୟ, ଅଷ୍ଟମ ଶ୍ଳୋକ) Devanagari script दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् । स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ १८.८ ॥ IAST transliteration duḥkham ity ēva yat karma kāyaklēśabhayāt tyajēt | sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhēt || 18.8 || Sanskrit Verse in Odia Script ଦୁଃଖମିତ୍ୟେବ ୟତ୍କର୍ମ କାୟକ୍ଲେଶଭୟାତ୍ତ୍ୟଜେତ୍ | ସ କୃତ୍ଵା ରାଜସଂ ତ୍ୟାଗଂ ନୈବ ତ୍ୟାଗଫଲଂ ଲଭେତ୍ || ୮ || Sri Aurobindo's English Interpretation "He who leaves action because it is difficult or out of fear of bodily trouble, performs a Rajasic abandonment, and shall not obtain the fruit of renunciation." Odia Translation "କର୍ତ୍ତବ୍ୟ କର୍ମକୁ ଦୁଃଖଦାୟକ ମନେ କରି, କେବଳ ଶାରୀରିକ କ୍ଳେଶ ବା କଷ୍ଟ ଭୟରେ (କାୟକ୍ଲେଶଭୟାତ୍) ଯଦି କେହି ତାହାକୁ ପରିତ୍ୟାଗ କରେ, ତେବେ ସେ ସେହି 'ରାଜସିକ ତ୍ୟାଗ' କରି ତ୍ୟାଗର ପ୍ରକୃତ ଆଧ୍ୟାତ୍ମିକ ଫଳ କଦାପି ଲାଭ କରେ ନାହିଁ।" French Translation (Traduction en Français) "Celui qui délaisse l'action parce qu'elle est difficile ou par crainte d'une souffrance corporelle, accomplit un abandon rajasique, et n'obtiendra point le fruit du renoncement." Bhagavad Gita: Chapter 18, Verse 9 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ନବମ ଶ୍ଳୋକ) Devanagari script कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन । सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ १८.९ ॥ IAST transliteration kāryam ity ēva yat karma niyataṃ kriyatē ’rjuna | saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttvikō mataḥ || 18.9 || Sanskrit Verse in Odia Script କାର୍ୟମିତ୍ୟେବ ୟ ତ୍କର୍ମ ନିୟତଂ କ୍ରିୟତେଽର୍ଜୁନ | ସଙ୍ଗଂ ତ୍ୟକ୍ତ୍ଵା ଫଲଂ ଚୈବ ସ ତ୍ୟାଗଃ ସାତ୍ତ୍ଵିକୋ ମତଃ || ୯ || Sri Aurobindo's English Interpretation "When action that is obligatory is performed simply because it ought to be done, O Arjuna, leaving aside attachment and the fruit, that abandonment is deemed to be Sattvic." Odia Translation "ହେ ଅର୍ଜୁନ! 'ଏହା ହିଁ ମୋର ଏକମାତ୍ର ପରମ କର୍ତ୍ତବ୍ୟ'—ଏପରି ମନେ କରି ଶାସ୍ତ୍ରନିରୂପିତ ନିୟତ କର୍ମକୁ କର୍ତ୍ତୃତ୍ଵ ଅଭିମାନର ଆସକ୍ତି (ସଙ୍ଗମ୍) ଏବଂ ଫଳାକାଙ୍ଖ୍ଷା ପରିତ୍ୟାଗ କରି ସମ୍ପାଦନ କଲେ, ସେହି ତ୍ୟାଗକୁ ହିଁ 'ସାତ୍ତ୍ଵିକ ତ୍ୟାଗ' ବୋଲି ମାନିବାକୁ ହେବ।" French Translation (Traduction en Français) "Quand l'action obligatoire est accomplie simplement parce qu'elle doit être faite, ô Arjuna, en abandonnant l'attachement et le fruit, cet abandon est considéré comme sattvique." Bhagavad Gita: Chapter 18, Verse 10 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଦଶମ ଶ୍ଳୋକ) Devanagari script न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते । त्यागी सत्त्वसमाविष्टो मेधावी छिन्नसंशयः ॥ १८.१० ॥ IAST transliteration na dvēṣṭy akuśalaṃ karma kuśalē nānuṣajjatē | tyāgī sattvasamāviṣṭō mēdhāvī chinnasaṃśayaḥ || 18.10 || Sanskrit Verse in Odia Script ନ ଦ୍ଵେଷ୍ଟ୍ୟକୁଶଲଂ କର୍ମ କୁଶଲେ ନାନୁଷଜ୍ଜତେ | ତ୍ୟାଗୀ ସତ୍ତ୍ଵସମାବିଷ୍ଟୋ ମେଧାବୀ ଛିନ୍ନସଂଶୟଃ || ୧୦ || Sri Aurobindo's English Interpretation "The relinquisher who is filled with the nature of Sattva, intelligent, with his doubts torn asunder, hates not an unpleasurable action, nor is he attached to a pleasurable action." Odia Translation "ସତ୍ତ୍ଵଗୁଣରେ ସମ୍ପୂର୍ଣ୍ଣ ଆବେଶିତ (ସତ୍ତ୍ଵସମାବିଷ୍ଟଃ), ସ୍ଥିର ବୁଦ୍ଧିସମ୍ପନ୍ନ ଏବଂ ସମସ୍ତ ସଂଶୟ ଦୂର ହୋଇଥିବା ପ୍ରକୃତ ତ୍ୟାଗୀ, ଅପ୍ରିୟ କର୍ମକୁ (ଅକୁଶଳ କର୍ମ) ଦ୍ଵେଷ କରନ୍ତି ନାହିଁ କିମ୍ବା ଶୁଭ ପ୍ରିୟ କର୍ମରେ (କୁଶଳେ) ଅତ୍ୟଧିକ ଆସକ୍ତ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Le renonçant qui est rempli de la nature de Sattva, intelligent, les doutes déchirés, ne hait pas une action désagréable, et ne s'attache pas non plus à une action agréable." Bhagavad Gita: Chapter 18, Verse 11 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଏକାଦଶ ଶ୍ଳୋକ) Devanagari script न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः । यस्तु कर्मफलत्यागी स त्यागीत्यभिधियते ॥ १८.११ ॥ IAST transliteration na hi dēhabhṛtā śakyaṃ tyaktuṃ karmāṇy aśēṣataḥ | yas tu karmaphalatyāgī sa tyāgīty abhidhīyatē || 18.11 || Sanskrit Verse in Odia Script ନ ହି ଦେହଭୃତା ଶକ୍ୟଂ ତ୍ୟକ୍ତୁଂ କର୍ମାଣ୍ୟଶେଷତଃ | ୟସ୍ତୁ କର୍ମଫଲତ୍ୟାଗୀ ସ ତ୍ୟାଗୀତ୍ୟଭିଧୀୟତେ || ୧୧ || Sri Aurobindo's English Interpretation "For it is not possible for embodied beings to abandon actions completely; but he who relinquishes the fruit of action is called a true relinquisher (Tyagi)." Odia Translation "କାରଣ ଶରୀରଧାରୀ (ଦେହଭୃତା) ଜୀବ ପାଇଁ ସମସ୍ତ କ୍ରିୟା ବା କର୍ମକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପରିତ୍ୟାଗ କରିବା କଦାପି ସମ୍ଭବ ନୁହେଁ I ଏଣୁ ଯିଏ କର୍ମର ଫଳ ପ୍ରତି ଆସକ୍ତି ତ୍ୟାଗ କରେ, ତାକୁ ହିଁ ଶାସ୍ତ୍ରରେ ପ୍ରକୃତ 'ତ୍ୟାଗୀ' ବୋଲି ଅଭିହିତ କରାଯାଏ।" French Translation (Traduction en Français) "Car il n'est pas possible pour les êtres incarnés d'abandonner les actions complètement ; mais celui qui renonce au fruit de l'action est appelé un véritable renonçant (Tyagi)." Bhagavad Gita: Chapter 18, Verse 12 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାଦଶ ଶ୍ଳୋକ) Devanagari script अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् । भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥ १८.१२ ॥ IAST transliteration aniṣṭam iṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam | bhavaty atyāgināṃ prētya na tu saṃnyāsināṃ kvacit || 18.12 || Sanskrit Verse in Odia Script ଅନିଷ୍ଟମିଷ୍ଟଂ ମିଶ୍ରଂ ଚ ତ୍ରିଵିଧଂ କର୍ମଣଃ ଫଲମ୍ | ଭବତ୍ୟତ୍ୟାଗିନାଂ ପ୍ରେତ୍ୟ ନ ତୁ ସନ୍ନ୍ୟାସିନାଂ କ୍ଵଚିତ୍ || ୧୨ || Sri Aurobindo's English Interpretation "Threefold is the fruit of action after death for those who have not relinquished desire — agreeable (iṣṭa), disagreeable (aniṣṭa), and mixed; but for the sannyasins there is none whatever." Odia Translation "କର୍ମଫଳ ତ୍ୟାଗ କରିନଥିବା ବ୍ୟକ୍ତିମାନଙ୍କୁ ମୃତ୍ୟୁ ପରେ (ପ୍ରେତ୍ୟ) ଅନିଷ୍ଟ (ନରକାଦି), ଇଷ୍ଟ (ସ୍ଵର୍ଗାଦି) ଏବଂ ମିଶ୍ର (ମାନବ ଜନ୍ମ)—ଏହିପରି ତିନି ପ୍ରକାରର କର୍ମଫଳ ଭୋଗିବାକୁ ପଡ଼ିଥାଏ; ମାତ୍ର ସର୍ବସଙ୍ଗ ପରିତ୍ୟାଗୀ ସନ୍ନ୍ୟାସୀମାନଙ୍କୁ କେବେହେଲେ କୌଣସି ଫଳ ଭୋଗିବାକୁ ପଡ଼େ ନାହିଁ।" French Translation (Traduction en Français) "Triple est le fruit de l'action après la mort pour ceux qui n'ont pas renoncé au désir — agréable, désagréable et mêlé ; mais pour les sannyasins il n'en est absolument aucun." Bhagavad Gita: Chapter 18, Verse 13 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋଦଶ ଶ୍ଳୋକ) Devanagari script पञ्चैतानी महाबाहो कारणानी निबोध मे । साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८.१३ ॥ IAST transliteration pañcaitāni mahābāhō kāraṇāni nibōdha mē | sāṅkhyē kṛtāntē prōktāni siddhayē sarvakarmaṇām || 18.13 || Sanskrit Verse in Odia Script ପଞ୍ଚୈତାନି ମହାବାହୋ କାରଣାନି ନିବୋଧ ମେ | ସାଙ୍ଖ୍ୟେ କୃତାନ୍ତେ ପ୍ରୋକ୍ତାନି ସିଦ୍ଧୟେ ସର୍ବକର୍ମଣାମ୍ || ୧୩ || Sri Aurobindo's English Interpretation "Learn from Me, O mighty-armed, these five causes declared in the Sankhya philosophy (the wisdom-conclusion) for the accomplishment of all actions." Odia Translation "ହେ ମହାବାହୋ! ସମସ୍ତ କର୍ମ ସମ୍ପନ୍ନ ବା ସିଦ୍ଧ ହେବା ନିମନ୍ତେ କର୍ମର ସମାପ୍ତି ଦର୍ଶାଉଥିବା ସାଙ୍ଖ୍ୟଶାସ୍ତ୍ରରେ (କୃତାନ୍ତେ ସାଙ୍ଖ୍ୟେ) କୁହାଯାଇଥିବା ଏହି ପାଞ୍ଚଟି ମୂଳ କାରଣ ବିଷୟରେ ମୋଠାରୁ ଉତ୍ତମ ରୂପେ ବୁଝିରଖ;" French Translation (Traduction en Français) "Apprends de Moi, ô aux bras puissants, ces cinq causes déclarées dans la philosophie Sankhya pour l'accomplissement de toutes les actions." Bhagavad Gita: Chapter 18, Verse 14 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ଦ୍ଦଶ ଶ୍ଳୋକ) Devanagari script अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् । विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८.१४ ॥ IAST transliteration adhiṣṭhānaṃ tathā kartā karaṇaṃ ca pr̥thagvidham | vividhāś ca pr̥thakcēṣṭā daivaṃ caivātra pañcamam || 18.14 || Sanskrit Verse in Odia Script ଅଧିଷ୍ଠାନଂ ତଥା କର୍ତା କରଣଂ ଚ ପୃଥଗ୍ଵିଧମ୍ | ବିବିଧାଶ୍ଚ ପୃଥକ୍ଚେଷ୍ଟା ଦୈବଂ ଚୈବାତ୍ର ପଞ୍ଚମମ୍ || ୧୪ || Sri Aurobindo's English Interpretation "The seat of action (the body), the doer (ego), the various instruments (senses), the manifold and distinct efforts, and the divine Providence (Daiva) as the fifth." Odia Translation "କର୍ମର ଆଧାର ସ୍ଥୂଳ ଶରୀର (ଅଧିଷ୍ଠାନମ୍), କର୍ତ୍ତା ଅଭିମାନଯୁକ୍ତ ଜୀବ, ଭିନ୍ନ ଭିନ୍ନ କାର୍ଯ୍ୟକାରୀ ଇନ୍ଦ୍ରିୟ ସମୂହ (କରଣମ୍), ଅନେକ ପ୍ରକାରର ପୃଥକ ପୃଥକ ଚେଷ୍ଟା ବା ଶାରୀରିକ କ୍ରିୟା ଏବଂ ସେହିପରି ପଞ୍ଚମ କାରଣ ହେଉଛନ୍ତି ସଂସ୍କାରରୂପକ ସାକ୍ଷାତ୍ ଦୈବ ନିୟତି (ଦୈବମ୍)।" French Translation (Traduction en Français) "Le siège de l'action (le corps), l'agent, les divers instruments, les efforts multiples et distincts, et la divine Providence (Daiva) comme cinquième." Bhagavad Gita: Chapter 18, Verse 15 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚଦଶ ଶ୍ଳୋକ) Devanagari script शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः । न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १८.१५ ॥ IAST transliteration śarīravāṅmanōbhir yat karma prārabhatē naraḥ | nyāyyaṃ vā viparītaṃ vā pañcaitē tasya hētavaḥ || 18.15 || Sanskrit Verse in Odia Script ଶରୀରବାଙ୍ମନୋଭିର୍ୟତ୍ କର୍ମ ପ୍ରାରଭତେ ନରଃ | ନ୍ୟାୟ୍ୟଂ ବା ବିପରୀତଂ ବା ପଞ୍ଚୈତେ ତସ୍ୟ ହେତବଃ || ୧୫ || Sri Aurobindo's English Interpretation "Whatever action a man undertakes by his body, speech or mind, whether right (just) or wrong (unjust), these five are its causes." Odia Translation "ମନୁଷ୍ୟ ନିଜର ଶରୀର, ବାଣୀ (ବାକ୍) କିମ୍ବା ମନ ଦ୍ଵାରା ନ୍ୟାୟସମ୍ମତ ଶାସ୍ତ୍ରାନୁକୂଳ କାର୍ଯ୍ୟ କରୁ କିମ୍ବା ଏହାର ବିପରୀତ ଶାସ୍ତ୍ରବିରୁଦ୍ଧ କାର୍ଯ୍ୟ କରୁ, ସେହି ସମସ୍ତ କ୍ରିୟାର ପ୍ରକୃତ କାରଣ ହେଉଛନ୍ତି ଏହି ପାଞ୍ଚୋଟି ଉପାଦାନ।" French Translation (Traduction en Français) "Quelque action qu'un homme entreprenne par son corps, sa parole ou son mental, qu'elle soit juste ou injuste, ces cinq éléments en sont les causes." Bhagavad Gita: Chapter 18, Verse 16 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଷୋଡ଼ଶ ଶ୍ଳୋକ) Devanagari script तत्रैवं सति कर्तारमात्मानं केवलं तु यः । पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८.१६ ॥ IAST transliteration tatraivaṃ sati kartāram ātmānaṃ kēvalaṃ tu yaḥ | paśyaty akṛtabuddhitvān na sa paśyati durmatiḥ || 18.16 || Sanskrit Verse in Odia Script ତତ୍ରୈବଂ ସତି କର୍ତାରମାତ୍ମାନଂ କେବଲଂ ତୁ ୟଃ | ପଶ୍ୟତ୍ୟକୃତବୁଦ୍ଧିତ୍ଵାନ୍ନ ସ ପଶ୍ୟତି ଦୁର୍ମତିଃ || ୧୬ || Sri Aurobindo's English Interpretation "Such being the case, he who through unpurified understanding looks upon the pure Self alone as the doer, he, of perverted intellect, sees not at all." Odia Translation "ଏପରି ବାସ୍ତବ ସ୍ଥିତି ଥାଇ ମଧ୍ୟ, ଯେଉଁ ଅଜ୍ଞାନୀ ମନୁଷ୍ୟ ଆପଣାର ଅଶୁଦ୍ଧ ବୁଦ୍ଧି ହେତୁ (ଅକୃତବୁଦ୍ଧିତ୍ଵାତ୍) ସେହି ସର୍ବଦା ନିର୍ଲିପ୍ତ ଶୁଦ୍ଧ ଆତ୍ମାକୁ କର୍ମର ପ୍ରକୃତ କର୍ତ୍ତା ମନେକରେ, ସେହି ଦୁର୍ବୁଦ୍ଧିସମ୍ପନ୍ନ ବ୍ୟକ୍ତି ବାସ୍ତବରେ ସତ୍ୟ ଦେଖିପାରେ ନାହିଁ।" French Translation (Traduction en Français) "Les choses étant ainsi, celui qui, par une intelligence non purifiée, considère le pur Soi seul comme l'agent, celui-là, à l'esprit faussé, ne voit pas du tout." Bhagavad Gita: Chapter 18, Verse 17 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते । हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १८.१७ ॥ IAST transliteration yasya nāhaṅkṛtō bhāwō buddhir yasya na lipyatē | hatvāpi sa imāñ llōkān na hanti na nibadhyatē || 18.17 || Sanskrit Verse in Odia Script ୟସ୍ୟ ନାହଙ୍କୃତୋ ଭାବୋ ବୁଦ୍ଧିର୍ୟସ୍ୟ ନ ଲିପ୍ୟତେ | ହତ୍ଵାପି ସ ଇମାଁଲ୍ଲୋକାନ୍ନ ହନ୍ତି ନ ନିବଧ୍ୟତେ || ୧୭ || Sri Aurobindo's English Interpretation "He who is free from the egoistic notion (na ahaṅkr̥to bhāvaḥ), whose understanding is not tainted, though he should slay these worlds, he slays not, nor is he bound by action." Odia Translation "ଯେଉଁ ମହାପୁରୁଷଙ୍କ ଅନ୍ତଃକରଣରେ 'ମୁଁ କରୁଛି'—ଏହିପରି କୌଣସି ଅହଙ୍କାର ଭାବ ନଥାଏ ଏବଂ ଯାହାଙ୍କର ବୁଦ୍ଧି ସଂସାରର କୌଣସି ଫଳରେ ଲିପ୍ତ ହୁଏ ନାହିଁ, ସେହି ସାଧକ ବାହ୍ୟ ଦୃଷ୍ଟିରେ ଏହି ସମଗ୍ର ସଂସାରର ଜୀବମାନଙ୍କୁ ବିନାଶ କଲେ ମଧ୍ୟ ପ୍ରକୃତରେ ସେ ମାରନ୍ତି ନାହିଁ କି କୌଣସି ପାପବନ୍ଧନରେ ଆବଦ୍ଧ ହୁଅନ୍ତି ନାହିଁ।" French Translation (Traduction en Français) "Celui qui est libre de toute notion égoïste, dont l'intelligence n'est point souillée, quand bien même il tuerait ces mondes, il ne tue pas, et n'est point lié par l'action." Bhagavad Gita: Chapter 18, Verse 18 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना । करणं कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ १८.१८ ॥ IAST transliteration jñānaṃ jñēyaṃ parijñātā trividhā karmacōdanā | karaṇaṃ karma kartēti trividhaḥ karmasaṅgrahaḥ || 18.18 || Sanskrit Verse in Odia Script ଜ୍ଞାନଂ ଜ୍ଞେୟଂ ପରିଜ୍ଞାତା ତ୍ରିଵିଧା କର୍ମଚୋଦନା | କରଣଂ କର୍ମ କର୍ତେତି ତ୍ରିଵିଧଃ କର୍ମସଙ୍ଗ୍ରହଃ || ୧୮ || Sri Aurobindo's English Interpretation "Knowledge, the Object of Knowledge, and the Knower—this is the threefold impulse to action; the Instrument, the Action, and the Doer—this is the threefold basis of action." Odia Translation "ଜ୍ଞାନ, ଜ୍ଞେୟ (ଜାଣିବା ଯୋଗ୍ୟ ବିଷୟ) ଏବଂ ଜ୍ଞାତା (ଜାଣିଥିବା ଜୀବ)—ଏହି ତିନୋଟି ହେଉଛି କୌଣସି ବି କର୍ମ କରିବାର ପ୍ରେରଣା (କର୍ମଚୋଦନା); ଆଉ ସାଧନ ଇନ୍ଦ୍ରିୟ (କରଣମ୍), କରାଯାଉଥିବା କାର୍ଯ୍ୟ (କର୍ମ) ଏବଂ କର୍ତ୍ତା—ଏହି ତିନୋଟି ହେଉଛି କର୍ମର ବାସ୍ତବ ଆଧାର ବା ସମାହାର (କର୍ମସଙ୍ଗ୍ରହଃ)।" French Translation (Traduction en Français) "La Connaissance, l'Objet de Connaissance, et le Connaisseur — telle est la triple impulsion à l'action ; l'Instrument, l'Action, et l'Agent — tel est le triple assemblage de l'action." Bhagavad Gita: Chapter 18, Verse 19 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script ज्ञानं कर्म च कर्ता च गुणसंख्याने । प्रोच्यते गुणभेदतः यथावच्छृणु तान्यपि ॥ १८.१९ ॥ IAST transliteration jñānaṃ karma ca kartā ca guṇasaṅkhyānē | prōcyatē guṇabhēdataḥ yathāvac chr̥ṇu tāny api || 18.19 || Sanskrit Verse in Odia Script ଜ୍ଞାନଂ କର୍ମ ଚ କର୍ତା ଚ ଗୁଣସଙ୍ଖ୍ୟାନେ | ପ୍ରୋଚ୍ୟତେ ଗୁଣଭେଦତଃ ୟଥାବଚ୍ଛୃଣୁ ତstackାନ୍ୟପି || ୧应用 || Sri Aurobindo's English Interpretation "Knowledge, Action and the Doer are declared in the philosophy of the modes (Sankhya) to be of three kinds, according to the distinction of the modes; hear thou duly of these also." Odia Translation "ଗୁଣଗୁଡ଼ିକର ରହସ୍ୟ ପ୍ରତିପାଦନ କରୁଥିବା ସାଙ୍ଖ୍ୟଶାସ୍ତ୍ରରେ (ଗୁଣସଙ୍ଖ୍ୟାନେ), ଜ୍ଞାନ, କର୍ମ ଏବଂ କର୍ତ୍ତା ମଧ୍ୟ ପ୍ରକୃତିର ଗୁଣଭେଦ ଅନୁସାରେ ତିନି ତିନି ପ୍ରକାରର ବୋଲି କୁହାଯାଇଛି; ତୁମେ ସେଗୁଡ଼ିକ ବିଷୟରେ ମଧ୍ୟ ମୋଠାରୁ ଯଥାର୍ଥ ରୂପେ ଶୁଣ।" French Translation (Traduction en Français) "La Connaissance, l'Action et l'Agent sont déclarés dans la philosophie des modes être de trois sortes, selon la distinction des modes ; écoute convenablement ce qu'il en est d'eux aussi." Bhagavad Gita: Chapter 18, Verse 20 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script सर्वभूतेषु येनैकं भावमव्ययमीक्षते । अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ १८.२० ॥ IAST transliteration sarvabhūtēṣu yēnāikaṃ bhāvam avyayam īkṣatē | avibhaktaṃ vibhaktēṣu taj jñānaṃ viddhi sāttvikam || 18.20 || Sanskrit Verse in Odia Script ସର୍ବଭୂତେଷୁ ୟେନୈକଂ ଭାବମବ୍ୟୟମୀକ୍ଷତେ | ଅଵିଭକ୍ତଂ ଵିଭକ୍ତେଷୁ ତଜ୍ଜ୍ଞାନଂ ଵିଦ୍ଧି ସାତ୍ତ୍ଵିକମ୍ || ୨୦ || Sri Aurobindo's English Interpretation "That knowledge by which one sees one imperishable State of being (Bhava) in all existences, undivided in the divided, know that knowledge to be Sattvic." Odia Translation "ଯେଉଁ ଜ୍ଞାନ ଦ୍ଵାରା ମନୁଷ୍ୟ ପୃଥକ ପୃଥକ ଦେଖାଯାଉଥିବା ସମଗ୍ର ପ୍ରାଣୀମାନଙ୍କ ମଧ୍ୟରେ ଏକ ଅବିନାଶୀ ଅବ୍ୟୟ ପରମାତ୍ମ ଭାବ ସର୍ବବ୍ୟାପୀ ଓ ଅଭେଦ (ଅବିଭକ୍ତ) ରୂପରେ ବିଦ୍ୟମାନ ଥିବାର ଦେଖେ, ସେହି ଚେତନା ବା ଜ୍ଞାନକୁ ହିଁ ପ୍ରକୃତ 'ସାତ୍ତ୍ଵିକ ଜ୍ଞାନ' ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Cette connaissance par laquelle on voit un unique Être impérissable (Bhava) en toutes les existences, indivis au sein du divisé, sache que cette connaissance est sattvique." Bhagavad Gita: Chapter 18, Verse 21 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଏକବିଂଶ ଶ୍ଳୋକ) Devanagari script पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् । वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ १८.२१ ॥ IAST transliteration pr̥thaktvēna tu yaj jñānaṃ nānābhāvān pr̥thagvidhān | vētti sarvēṣu bhūtēṣu taj jñānaṃ viddhi rājasam || 18.21 || Sanskrit Verse in Odia Script ପୃଥକ୍ତ୍ଵେନ ତୁ ଯଜ୍ଜ୍ଞାନଂ ନାନାଭାବାନ୍ପୃଥଗ୍ଵିଧାନ୍ | ବେତ୍ତି ସର୍ବେଷୁ ଭୂତେଷୁ ତଜ୍ଜ୍ଞାନଂ ବିଦ୍ଧି ରାଜସମ୍ || ୨୧ || Sri Aurobindo's English Interpretation "But that knowledge which sees the multiplicity of distinct existences of various kinds in all beings, know that knowledge to be Rajasic." Odia Translation "ମାତ୍ର ଯେଉଁ ଜ୍ଞାନ ଦ୍ଵାରା ମନୁଷ୍ୟ ସମଗ୍ର ପ୍ରାଣୀମାନଙ୍କ ମଧ୍ୟରେ ଭିନ୍ନ ଭିନ୍ନ ସ୍ଵରୂପର ଅସଂଖ୍ୟ ଜୀବାତ୍ମା ପୃଥକ ପୃଥକ ଭାବରେ ବିଦ୍ୟମାନ ଅଛନ୍ତି ବୋଲି ଭେଦଭାବରେ ଜାଣେ, ସେହି ଜ୍ଞାନକୁ ତୁମେ 'ରାଜସିକ ଜ୍ଞାନ' ବୋଲି ଜାଣ।" French Translation (Traduction en Français) "Mais cette connaissance qui voit la multiplicité d'existences distinctes de diverses sortes en tous les êtres, sache que cette connaissance est rajasique." Bhagavad Gita: Chapter 18, Verse 22 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାବିଂଶ ଶ୍ଳୋକ) Devanagari script यत्तत्कृत्स्नवदेकस्मिन्कार्ये सक्तमहेतुकम् । अतत्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ १८.२२ ॥ IAST transliteration yat tat kr̥tsnavad ēkasmin kāryē saktam ahētukam | atattvārthavad alpaṃ ca tat tāmasam udāhr̥tam || 18.22 || Sanskrit Verse in Odia Script ଯତ୍ତତ୍କୃତ୍ସ୍ନବଦେକସ୍ମିନ୍କାର୍ଯେ ସକ୍ତମହେତୁକମ୍ | ଅତତ୍ତ୍ଵାର୍ଥବଦଲ୍ପଂ ଚ ତତ୍ତାମସମୁଦାହୃତମ୍ || ୨୨ || Sri Aurobindo's English Interpretation "And that which is attached to one single effect as if it were the whole, without reason, not founded on truth, and narrow, that is declared to be Tamasic." Odia Translation "ଏବଂ ଯେଉଁ ଜ୍ଞାନ କୌଣସି ଏକ କ୍ଷୁଦ୍ର କାର୍ଯ୍ୟ ବା ଶରୀରକୁ ହିଁ ସର୍ବସ୍ଵ (ସମଗ୍ର) ମନେକରି ସେଥିରେ ଆସକ୍ତ ରହେ, ଯାହା ଯୁକ୍ତିରହିତ (ଅହେତୁକମ୍), ସତ୍ୟ ପରମାର୍ଥରୁ ଶୂନ୍ୟ ଏବଂ ଅତି ସଂକୁଚିତ, ତାହାକୁ 'ତାମସିକ ଜ୍ଞାନ' ବୋଲି ବର୍ଣ୍ଣନା କରାଯାଇଛି।" French Translation (Traduction en Français) "Et celle qui est attachée à un seul effet comme s'il était le tout, sans raison, non fondée sur la vérité, et étroite, celle-là est déclarée tamasique." Bhagavad Gita: Chapter 18, Verse 23 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ତ୍ରୟୋବିଂଶ ଶ୍ଳୋକ) Devanagari script नियतं सङ्गरहितमरागद्वेषतः कृतम् । अफलप्रेप्सुना कर्म यत्तत्सात्त्विकमुच्यते ॥ १८.२३ ॥ IAST transliteration niyataṃ saṅgarahitam arāgadvēṣataḥ kr̥tam | aphalaprēpsunā karma yat tat sāttvikam ucyatē || 18.23 || Sanskrit Verse in Odia Script ନିୟତଂ ସଙ୍ଗରହିତମରାଗଦ୍ଵେଷତଃ କୃତମ୍ | ଅଫଲପ୍ରେପ୍ସୁନା କର୍ମ ଯତ୍ତତ୍ସାତ୍ତ୍ଵିକମୁଚ୍ଯତେ || ୨୩ || Sri Aurobindo's English Interpretation "An obligatory action performed without attachment, without liking or disliking, by one who seeks no fruit, that is called Sattvic." Odia Translation "ଶାସ୍ତ୍ରଦ୍ଵାରା ନିରୂପିତ ହୋଇଥିବା ଯେଉଁ ନିୟତ କର୍ମ, କୌଣସି କର୍ତ୍ତୃତ୍ଵ ଅଭିମାନର ଆସକ୍ତି ନରଖି, ପ୍ରିୟ ବା ଅପ୍ରିୟ ପ୍ରତି ରାଗ-ଦ୍ଵେଷରୁ ମୁକ୍ତ ହୋଇ ଏବଂ ଫଳର କୌଣସି ଆକାଙ୍ଖ୍ୟା ନ ରଖି ପ୍ରେମପୂର୍ବକ କରାଯାଏ, ତାହାକୁ 'ସାତ୍ତ୍ଵିକ କର୍ମ' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Une action obligatoire accomplie sans attachement, sans attraction ni répulsion, par quelqu'un qui ne recherche aucun fruit, cela est appelé sattvique." Bhagavad Gita: Chapter 18, Verse 24 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଚତୁର୍ବିଂଶ ଶ୍ଳୋକ) Devanagari script यत्तु कामेप्सुना कर्म साहङ्कारेण वा पुनः । क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ १८.२४ ॥ IAST transliteration yat tu kāmēpsunā karma sāhaṅkārēṇa vā punaḥ | kriyatē bahulāyāsaṃ tad rājasam udāhr̥tam || 18.24 || Sanskrit Verse in Odia Script ଯତ୍ତୁ କାମେପ୍ସୁନା କର୍ମ ସାହଙ୍କାରେଣ ଵା ପୁନଃ | କ୍ରିୟତେ ବହୁଲାୟାସଂ ତଦ୍ରାଜସମୁଦାହୃତମ୍ || ୨୪ || Sri Aurobindo's English Interpretation "But that action which is performed seeking the satisfaction of desires, or again with a sense of egoism, and with much effort, that is declared to be Rajasic." Odia Translation "ମାତ୍ର ଭୋଗ୍ୟ ବାସନାର ସକାମ କାମନା ରଖି କିମ୍ବା ଅହଙ୍କାରଯୁକ୍ତ ହୋଇ, ଅତ୍ୟଧିକ ପରିଶ୍ରମ ଓ କ୍ଳେଶ ବା ଆୟାସ ସହିତ (ବହୁଲାୟାସମ୍) ଯେଉଁ କର୍ମ କରାଯାଏ, ସେହି କର୍ମକୁ 'ରାଜସିକ କର୍ମ' ବୋଲି ବର୍ଣ୍ଣନା କରାଯାଇଛି।" French Translation (Traduction en Français) "Mais cette action qui est accomplie en recherchant la satisfaction des désirs, ou encore avec un sentiment d'égoïsme, et avec beaucoup d'effort, celle-là est déclarée tamasique." Bhagavad Gita: Chapter 18, Verse 25 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚବିଂଶ ଶ୍ଳୋକ) Devanagari script अनुबन्धं क्षयं हिंसामनपेक्ष्य च पौरुषम् । मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ १८.२५ ॥ IAST transliteration anubandhaṃ kṣayaṃ hiṃsām anapēkṣya ca pauruṣam | mōhād ārabhyatē karma yat tat tāmasam ucyatē || 18.25 || Sanskrit Verse in Odia Script ଅନୁବନ୍ଧଂ କ୍ଷୟଂ ହିଂସାମନପେକ୍ଷ୍ୟ ଚ ପୌରୁଷମ୍ | ମୋହାଦାରଭ୍ୟତେ କର୍ମ ଯତ୍ତତ୍ତାମସମୁଚ୍ଯତେ || ୨୫ || Sri Aurobindo's English Interpretation "The action which is undertaken through delusion, without regarding the consequences, the loss, injury (to others), or one's own capacity, that is called Tamasic." Odia Translation "ଭବିଷ୍ୟତର ପରିଣାମ (ଅନୁବନ୍ଧମ୍), ନିଜର ଆଧ୍ୟାତ୍ମିକ କ୍ଷୟ, ଅନ୍ୟ ପ୍ରାଣୀଙ୍କ ପ୍ରତି ହିଂସା ଏବଂ ନିଜର ସାମର୍ଥ୍ୟକୁ ବିଚାର ନ କରି, କେବଳ ଅଜ୍ଞାନ ଓ ମୋହ ହେତୁ ଯେଉଁ କର୍ମ ଆରମ୍ଭ କରାଯାଏ, ତାହାକୁ 'ତାମସିକ କର୍ମ' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "L'action qui est entreprise par égarement, sans tenir compte des conséquences, de la perte, du dommage causé (à autrui), ou de sa propre capacité, celle-là est appelée tamasique." Bhagavad Gita: Chapter 18, Verse 26 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଷଷ୍ଠବିଂଶ ଶ୍ଳୋକ) Devanagari script मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः । सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ १८.२६ ॥ IAST transliteration muktasaṅgō ’nahaṃvādī dhr̥tyutsāhasamanvitaḥ | siddhyasiddhyōr nirvikāraḥ kartā sāttvika ucyatē || 18.26 || Sanskrit Verse in Odia Script ମୁକ୍ତସଙ୍ଗୋଽନହଂବାଦୀ ଧୃତ୍ୟୁତ୍ସାହସମନ୍ଵିତः | ସିଦ୍ଧ୍ୟସିଦ୍ଧ୍ୟୋର୍ନିର୍ବିକାରଃ କର୍ତା ସାତ୍ତ୍ଵିକ ଉଚ୍ଯତେ || ୨୬ || Sri Aurobindo's English Interpretation "Free from attachment, non-egoistic, endowed with fortitude and enthusiasm, unmoved by success or failure, such a doer is called Sattvic." Odia Translation "ଆସକ୍ତିରହିତ (ମୁକ୍ତସଙ୍ଗଃ), ଅହଙ୍କାରରହିତ ବାଣୀ ପ୍ରକାଶ କରୁଥିବା, ଧୈର୍ଯ୍ୟ ଏବଂ ଉତ୍ସାହରେ ପୂର୍ଣ୍ଣ ସମନ୍ଵିତ ଏବଂ କାର୍ଯ୍ୟର ସିଦ୍ଧି ବା ଅସିଦ୍ଧିରେ ସର୍ବଦା ନିର୍ବିକାର (ସ୍ଥିର) ରହୁଥିବା କର୍ତ୍ତାଙ୍କୁ ହିଁ 'ସାତ୍ତ୍ଵିକ କର୍ତ୍ତା' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Libre de tout attachement, non égoïste, doué de constance et d'enthousiasme, indifférent au succès ou à l'échec, un tel agent est appelé sattvique." Bhagavad Gita: Chapter 18, Verse 27 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोऽशुचिः । हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ १८.२७ ॥ IAST transliteration rāgī karmaphalaprēpsur lubdhō hiṃsātmakō ’śuciḥ | harṣaśōkānvitaḥ kartā rājasaḥ parikīrtitaḥ || 18.27 || Sanskrit Verse in Odia Script ରାଗୀ କର୍ମଫଲପ୍ରେପ୍ସୁର୍ଲୁବ୍ଧୋ ହିଂସାତ୍ମକୋଽଶୁଚିଃ | ହର୍ଷଶୋକାନ୍ଵିତଃ କର୍ତା ରାଜସଃ ପରିକୀର୍ତିତଃ || ୨convert୭ || Sri Aurobindo's English Interpretation "Passionate, seeking the fruits of action, greedy, harmful to others, impure, and moved by joy and sorrow, such a doer is declared to be Rajasic." Odia Translation "ଆସକ୍ତିମୟ (ରାଗୀ), କର୍ମର ଫଳ ପାଇବା ପାଇଁ ବ୍ୟାକୁଳ ଆକାଙ୍ଖ୍ୟୀ, ଅତି ଲୋଭୀ, ଅନ୍ୟ ପ୍ରାଣୀଙ୍କୁ କଷ୍ଟ ଦେଉଥିବା ହିଂସ୍ର ପ୍ରବୃତ୍ତିର, ଅପବିତ୍ର ଆଚାର ବିଶିଷ୍ଟ ଏବଂ ସାଂସାରିକ ବିଜୟ-ପରାଜୟରେ ହର୍ଷ ଓ ଶୋକରେ ଅଭିଭୂତ ହେଉଥିବା କର୍ତ୍ତାଙ୍କୁ 'ରାଜସିକ କର୍ତ୍ତା' ବୋଲି କୁହାଯାଇଛି।" French Translation (Traduction en Français) "Passionné, recherchant les fruits de l'action, avide, nuisible (à autrui), impur, et mû par la joie et l'affliction, un tel agent est déclaré rajasique." Bhagavad Gita: Chapter 18, Verse 28 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script अयुक्तः प्राकृतः स्तब्धः शठो नैष्कृतिकोऽलसः । विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ १८.२८ ॥ IAST transliteration ayuktaḥ prākr̥taḥ stabdhaḥ śaṭhō naiṣkr̥tikō ’lasaḥ | viṣādī dīrghasūtrī ca kartā tāmasam ucyatē || 18.28 || Sanskrit Verse in Odia Script ଅୟୁକ୍ତଃ ପ୍ରାକୃତଃ ସ୍ତବ୍ଧଃ ଶଠୋ ନୈଷ୍କୃତିକୋଽଲସଃ | ବିଷାଦୀ ଦୀର୍ଘସୂତ୍ରୀ ଚ କର୍ତା ତାମସ ଉଚ୍ଯତେ || ୨୮ || Sri Aurobindo's English Interpretation "Discordant, vulgar, obstinate, cheating, malicious, lazy, despondent and procrastinating, such a doer is called Tamasic." Odia Translation "ଶାସ୍ତ୍ରବିଧି ଶୂନ୍ୟ ଅସଂଯମିତ (ଅଯୁକ୍ତଃ), ଅଶିକ୍ଷିତ ଜଡ଼ ସ୍ଵଭାବର, ଗର୍ବରେ ଜଡ଼ ବା ସ୍ତବ୍ଧ, କପଟୀ (ଶଠଃ), ଅନ୍ୟର ବୃତ୍ତି ବା ଜୀବିକା ନାଶ କରୁଥିବା, ଅଳସୁଆ, ସର୍ବଦା ନିରାଶାବାଦୀ ଦୁଃଖୀ ଏବଂ ସାମାନ୍ୟ କାର୍ଯ୍ୟକୁ ଦୀର୍ଘ ସମୟ ପର୍ଯ୍ୟନ୍ତ ଗଡ଼ାଉଥିବା (ଦୀର୍ଘସୂତ୍ରୀ) କର୍ତ୍ତାଙ୍କୁ 'ତାମସିକ କର୍ତ୍ତା' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Inconstant, vulgaire, obstiné, trompeur, malveillant, paresseux, découragé et procrastinateur, un tel agent est appelé tamasique." Bhagavad Gita: Chapter 18, Verse 29 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଉନବିଂଶ ଶ୍ଳୋକ) Devanagari script बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु । प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ १८.२९ ॥ IAST transliteration buddhēr bhēdaṃ dhr̥tēś caiva guṇatas trividhaṃ śr̥ṇu | prōcyamānam aśēṣēṇa pr̥thaktvēna dhanañjaya || 18.29 || Sanskrit Verse in Odia Script ବୁଦ୍ଧେର୍ଭେଦଂ ଧୃତେଶ୍ଚୈଵ ଗୁଣତସ୍ତ୍ରିଵିଧଂ ଶୃଣୁ | ପ୍ରୋଚ୍ୟମାନମଶେଷେଣ ପୃଥକ୍ତ୍ଵେନ ଧନଞ୍ଜୟ || ୨୯ || Sri Aurobindo's English Interpretation "Hear now the threefold division of the intellect (buddhi) and of fortitude (dhriti), according to the modes of Nature, declared exhaustively and separately, O Dhananjaya." Odia Translation "ହେ ଧନଞ୍ଜୟ! ପ୍ରକୃତିର ତିନି ଗୁଣ ଅନୁସାରେ ବୁଦ୍ଧି ଏବଂ ଧୈର୍ଯ୍ୟର (ଧୃତେଃ) ମଧ୍ୟ ଯେଉଁ ତିନି ପ୍ରକାର ପାର୍ଥକ୍ୟ ରହିଛି, ମୋ ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ପୃଥକ ଭାବରେ ପ୍ରକାଶ କରାଯାଉଥିବା ସେହି ସମସ୍ତ ବିଷୟକୁ ତୁମେ ଶୁଣ।" French Translation (Traduction en Français) "Écoute maintenant la triple division de l'intelligence (buddhi) et de la constance (dhriti), selon les modes de la Nature, déclarée exhaustivement et séparément, ô Dhananjaya." Bhagavad Gita: Chapter 18, Verse 30 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ବିଂଶ ଶ୍ଳୋକ) Devanagari script प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये । बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ १८.३० ॥ IAST transliteration pravr̥ttiṃ ca nivr̥ttiṃ ca kāryākāryē bhayābhayē | bandhaṃ mōkṣaṃ ca yā vētti buddhiḥ sā pārtha sāttvikī || 18.30 || Sanskrit Verse in Odia Script ପ୍ରବୃତ୍ତିଂ ଚ ନିବୃତ୍ତିଂ ଚ କାର୍ୟାକାର୍ୟେ ଭୟାଭୟେ | ବନ୍ଧଂ ମୋକ୍ଷଂ ଚ ୟା ବେତ୍ତି ବୁଦ୍ଧିଃ ସା ପାର୍ଥ ସାତ୍ତ୍ଵିକୀ || ୩୦ || Sri Aurobindo's English Interpretation "That intellect which knows the path of activity and the path of cessation, what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, and what is bondage and what is liberation, that, O Partha, is Sattvic." Odia Translation "ହେ ପାର୍ଥ! ଯେଉଁ ବୁଦ୍ଧି ଶାସ୍ତ୍ରାନୁକୂଳ ସତ୍କର୍ମରେ ପ୍ରବୃତ୍ତି ଏବଂ ଅସତ୍କର୍ମରୁ ନିବୃତ୍ତ ହେବାର ରହସ୍ୟ, କେଉଁ କାର୍ଯ୍ୟ କର୍ତ୍ତବ୍ୟ ଓ କେଉଁଟି ଅକର୍ତ୍ତବ୍ୟ, କେଉଁ ପରିସ୍ଥିତି ଭୟପ୍ରଦ ଓ କେଉଁଟି ଅଭୟ, ଏବଂ ବନ୍ଧନ ତଥା ମୋକ୍ଷର ଯଥାର୍ଥ ସ୍ଵରୂପ ଜାଣେ, ସେହି ବୁଦ୍ଧି ହିଉଛି 'ସାତ୍ତ୍ଵିକୀ ବୁଦ୍ଧି'।" French Translation (Traduction en Français) "Cette intelligence qui connaît la voie de l'action et la voie du renoncement, ce qui doit être fait et ce qui ne doit pas être fait, ce qui est à craindre et ce qui n'est pas à craindre, et ce qui est enchaînement et ce qui est libération, celle-là, ô Partha, est sattvique." Bhagavad Gita: Chapter 18, Verse 31 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଏକତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यया धर्ममधर्मं च कार्यं चाकार्यमेव च । अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ १८.३१ ॥ IAST transliteration yayā dharmam adharmaṃ ca kāryaṃ cākāryam ēva ca | ayathāvat prajānāti buddhiḥ sā pārtha rājasī || 18.31 || Sanskrit Verse in Odia Script ୟୟା ଧର୍ମମଧର୍ମଂ ଚ କାର୍ୟଂ ଚାକାର୍ୟମେବ ଚ | ଅୟଥାବତ୍ପ୍ରଜାନାତି ବୁଦ୍ଧିଃ ସା ପାର୍ଥ ରାଜସୀ || ୩୧ || Sri Aurobindo's English Interpretation "That intellect by which one discerns inaccurately or indistinctly Dharma (righteousness) and Adharma (unrighteousness), and what ought to be done and what ought not to be done, that, O Partha, is Rajasic." Odia Translation "ହେ ପାର୍ଥ! ଯେଉଁ ବୁଦ୍ଧି ଦ୍ଵାରା ମନୁଷ୍ୟ ଧର୍ମ ଏବଂ ଅଧର୍ମକୁ ତଥା କର୍ତ୍ତବ୍ୟ କାର୍ଯ୍ୟ ଏବଂ ଅକର୍ତ୍ତବ୍ୟ କାର୍ଯ୍ୟକୁ ଯଥାର୍ଥ ରୂପେ ନ ଜାଣି ଭ୍ରାନ୍ତ କିମ୍ବା ଆଂଶିକ ଭାବରେ (ଅଯଥାବତ୍) ଜାଣେ, ସେହି ବୁଦ୍ଧି ହେଉଛି 'ରାଜସୀ ବୁଦ୍ଧି'।" French Translation (Traduction en Français) "Cette intelligence par laquelle on discerne de façon erronée ou confuse le Dharma et l'Adharma, et ce qui doit être fait et ce qui ne doit pas être fait, celle-là, ô Partha, est rajasique." Bhagavad Gita: Chapter 18, Verse 32 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଦ୍ଵାତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script अधर्मं धर्ममिति या मन्यते तमसावृता । सर्वार्थान्विपरीतांश्च बुद्धिः सा पार्थ तामसी ॥ १८.३२ ॥ IAST transliteration adharmaṃ dharmam iti yā manyatē tamasāvṛtā | sarvārthān viparītāṃś ca buddhiḥ sā pārtha tāmasī || 18.32 || Sanskrit Verse in Odia Script ଅଧର୍ମଂ ଧର୍ମମିତି ୟା ମନ୍ୟତେ ତମସାବୃତା | ସର୍ବାର୍ଥାନ୍ଵିପରୀତାଂଶ୍ଚ ବୁଦ୍ଧିଃ ସା ପାର୍ଥ ତାମସୀ || ୩tracking୨ || Sri Aurobindo's English Interpretation "That intellect which, shrouded in darkness (Tamas), regards Adharma (unrighteousness) as Dharma (righteousness), and views all things pervertedly, contrary to the truth, that, O Partha, is Tamasic." Odia Translation "ହେ ପାର୍ଥ! ଅଜ୍ଞାନ ଅନ୍ଧକାର ଦ୍ଵାରା ସମ୍ପୂର୍ଣ୍ଣ ଆବୃତ (ତମସାବୃତା) ହୋଇ ରହିଥିବା ଯେଉଁ ବୁଦ୍ଧି ପ୍ରକୃତ ଅଧର୍ମକୁ ହିଁ 'ଧର୍ମ' ବୋଲି ମନେକରେ ଏବଂ ସମସ୍ତ ପରମାର୍ଥ ବିଷୟକୁ ସମ୍ପୂର୍ଣ୍ଣ ବିପରୀତ ଓ ଓଲଟା ଭାବରେ ଗ୍ରହଣ କରେ, ସେହି ବୁଦ୍ଧି ହେଉଛି 'ତାମସୀ ବୁଦ୍ଧି'।" French Translation (Traduction en Français) "Cette intelligence qui, enveloppée de ténèbres (Tamas), considère l'Adharma comme le Dharma, et voit toutes les choses de façon pervertie, à l'inverse de la vérité, celle-là, ô Partha, est tamasique." Bhagavad Gita: Chapter 18, Verse 33 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟαୟ, ତ୍ରୟୋତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script धृत्या यया धारयते मनःप्राणेन्द्रियक्रियाः । योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ १८.३३ ॥ IAST transliteration dhr̥tyā yayā dhārayatē manaḥprāṇēndriyakriyāḥ | yōgēnāvyabhicāriṇyā dhr̥tiḥ sā pārtha sāttvikī || 18.33 || Sanskrit Verse in Odia Script ଧୃତ୍ୟା ୟୟା ଧାରୟତେ ମନଃପ୍ରାଣେନ୍ଦ୍ରିୟକ୍ରିୟାଃ | ୟୋଗେନାଵ୍ୟଭିଚାରିଣ୍ୟା ଧୃତିଃ ସା ପାର୍ଥ ସାତ୍ତ୍ଵିକୀ || ୩୩ || Sri Aurobindo's English Interpretation "That unswerving fortitude (dhriti) by which one controls and sustains the activities of the mind, the vital breath (prana) and the senses, through Yoga, that, O Partha, is Sattvic." Odia Translation "ହେ ପାର୍ଥ! ଭଗବଦ୍-ଧ୍ୟାନରୂପକ ଅବ୍ୟଭିଚାରିଣୀ ଏକାଗ୍ର ଯୋଗ ଦ୍ଵାରା, ମନୁଷ୍ୟ ଯେଉଁ ଧୈର୍ଯ୍ୟ ବା ଶକ୍ତି (ଧୃତ୍ୟା) ସାହାଯ୍ୟରେ ମନ, ପ୍ରାଣ ଏବଂ ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକର ସମସ୍ତ କ୍ରିୟାକୁ ସଂଯମ କରି ଧାରଣ କରେ, ସେହି ସ୍ଥିର ଧୈର୍ଯ୍ୟ ହେଉଛି 'ସାତ୍ତ୍ଵିକୀ ଧୃତି'।" French Translation (Traduction en Français) "Cette constance inébranlable (dhriti) par laquelle on contrôle et soutient les activités du mental, du souffle vital (prana) et des sens, par le Yoga, celle-là, ô Partha, est sattvique." Bhagavad Gita: Chapter 18, Verse 34 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଚତୁସ୍ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन । प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ १८.३४ ॥ IAST transliteration yayā tu dharmakāmārhān dhr̥tyā dhārayatē ’rjuna | prasaṅgēna phalākāṅkṣī dhr̥tiḥ sā pārtha rājasī || 18.34 || Sanskrit Verse in Odia Script ୟୟା ତୁ ଧର୍ମକାମାର୍ଥାନ୍ ଧୃତ୍ୟା ଧାରୟତେଽର୍ଜୁନ | ପ୍ରସଙ୍ଗେନ ଫଲାକାଙ୍ଖ୍ଷୀ ଧୃତିଃ ସା ପାର୍ଥ ରାଜସୀ || ୩୪ || Sri Aurobindo's English Interpretation "But that fortitude by which one holds fast to Dharma (duty), Kama (desire) and Artha (wealth), O Arjuna, seeking the fruits through attachment on every occasion, that, O Partha, is Rajasic." Odia Translation "ହେ ଅର୍ଜୁନ! ମାତ୍ର ଅତ୍ୟଧିକ ସାଂସାରିକ ଆସକ୍ତି ହେତୁ (ପ୍ରସଙ୍ଗେନ), ପ୍ରତ୍ୟେକ କାର୍ଯ୍ୟରେ ଫଳର ଆକାଙ୍ଖ୍ୟା ରଖୁଥିବା ମନୁଷ୍ୟ ଯେଉଁ ଧୈର୍ଯ୍ୟ ଦ୍ଵାରା କେବଳ ଧର୍ମ, ଅର୍ଥ ଏବଂ କାମକୁ ଆପଣାଇ ଦୃଢ଼ ଭାବେ ଧାରଣ କରେ, ସେହି ଧୈର୍ଯ୍ୟ ହେଉଛି 'ରାଜସୀ ଧୃତି'।" French Translation (Traduction en Français) "Mais cette constance par laquelle on s'attache fermement au Dharma, au Kama et à l'Artha, ô Arjuna, en recherchant les fruits par attachement en chaque occasion, celle-là, ô Partha, est rajasique." Bhagavad Gita: Chapter 18, Verse 35 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ପଞ୍ଚତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script यया स्वप्नं भयं शोकं विषादं मदमेव च । न विमुञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ १८.३५ ॥ IAST transliteration yayā svapnaṃ bhayaṃ śōkaṃ viṣādaṃ madam ēva ca | na vimuñcati durmēdhā dhr̥tiḥ sā pārtha tāmasī || 18.35 || Sanskrit Verse in Odia Script ୟୟା ସ୍ଵପ୍ନଂ ଭୟଂ ଶୋକଂ ବିଷାଦଂ ମଦମେବ ଚ | ନ ବିମୁଞ୍ଚତି ଦୁର୍ମେଧା ଧୃତିଃ ସା ପାର୍ଥ ତାମସୀ || ୩୫ || Sri Aurobindo's English Interpretation "That fortitude by which a dull-witted man does not abandon sleep, fear, grief, despondency, and arrogance also, that, O Partha, is Tamasic." Odia Translation "ହେ ପାର୍ଥ! ଯେଉଁ କୁବୁଦ୍ଧି (ଦୁର୍ମେଧା) ବିଶିଷ୍ଟ ବ୍ୟକ୍ତି ଆପଣାର ଅଜ୍ଞାନତାପୂର୍ଣ୍ଣ ଧୈର୍ଯ୍ୟ ଦ୍ଵାରା ଅତ୍ୟଧିକ ନିଦ୍ରା (ସ୍ଵପ୍ନମ୍), ଭୟ, ସାଂସାରିକ ଶୋକ, ନିରାଶା (ବିଷାଦମ୍) ଏବଂ ଗର୍ବ ମଦକୁ ଆଦୌ ପରିତ୍ୟାଗ କରେ ନାହିଁ, ସେହି ଅସ୍ଥିର ଶକ୍ତି ବା ଧୈର୍ଯ୍ୟ ହେଉଛି 'ତାମସୀ ଧୃତି'।" French Translation (Traduction en Français) "Cette constance par laquelle un homme à l'esprit lourd ne renonce pas au sommeil, à la peur, à l'affliction, au découragement, et à l'arrogance aussi, celle-là, ô Partha, est tamasique." Bhagavad Gita: Chapter 18, Verse 36 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଷଡ଼ତ୍ରିଂଶ ଶ୍ଳୋକ) Devanagari script सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ । अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ १८.३६ ॥ IAST transliteration sukhaṃ tv idānīṃ trividhaṃ śr̥ṇu mē bharatarṣabha | abhyāsād ramatē yatra duḥkhāntaṃ ca nigacchati || 18.36 || Sanskrit Verse in Odia Script ସୁଖମ ତ୍ଵିଦାନୀଂ ତ୍ରିଵିଧଂ ଶୃଣୁ ମେ ଭରତର୍ଷଭ | ଅଭ୍ୟାସାଦ୍ରମତେ ୟତ୍ର ଦୁଃଖାନ୍ତଂ ଚ ନିଗଚ୍ଛତି || ୩୬ || Sri Aurobindo's English Interpretation "And now hear from Me the three kinds of pleasure, O chief of the Bharatas, in which one rejoices by long practice, and in which one finds the end of all sorrow." Odia Translation "ହେ ଭରତଶ୍ରେଷ୍ଠ (ଅର୍ଜୁନ)! ଏବେ ମୋଠାରୁ ତିନି ପ୍ରକାର ସୁଖ ବିଷୟରେ ଶୁଣ I ସାଧନାର ନିରନ୍ତର ଅଭ୍ୟାସ ଦ୍ଵାରା ଯେଉଁ ସୁଖରେ ସାଧକ ପରମ ରମଣ ବା ଆନନ୍ଦ ଲାଭ କରେ ଏବଂ ଯାହା ଦ୍ଵାରା ସମସ୍ତ ପ୍ରକାର ଦୁଃଖର ସମ୍ପୂର୍ଣ୍ଣ ଅନ୍ତ (ନାଶ) ଘଟିଥାଏ;" French Translation (Traduction en Français) "Et maintenant écoute de Moi les trois sortes de plaisir, ô chef des Bharatas, dans lesquelles on se réjouit par une longue pratique, et dans lesquelles on trouve la fin de toute douleur." Bhagavad Gita: Chapter 18, Verse 37 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟαୟ, ସପ୍ତଦଶ ଶ୍ଳୋକ) Devanagari script यत्तदग्रे विषमिव परिणामेऽमृतोपमम् । तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ १८.३७ ॥ IAST transliteration yat tad agrē viṣam iva pariṇāmē ’mṛtōpamam | tat sukhaṃ sāttvikaṃ prōktam ātmabuddhiprasādajam || 18.37 || Sanskrit Verse in Odia Script ୟତ୍ତଦଗ୍ରେ ବିଷମିବ ପରିଣାମେଽମୃତୋପମମ୍ | ତତ୍ସୁଖଂ ସାତ୍ତ୍ଵିକଂ ପ୍ରୋକ୍ତମାତ୍ମବୁଦ୍ଧିପ୍ରସାଦଜମ୍ || ୩୭ || Sri Aurobindo's English Interpretation "That pleasure which in the beginning is like poison, but in the end is like nectar, born of the clear serenity of one's own self-understanding, that is declared to be Sattvic." Odia Translation "ଯେଉଁ ସୁଖ ସାଧନାର ଆରମ୍ଭ କାଳରେ (ଅଗ୍ରେ) ବିଷ ପରି କଠିନ ମନେହୁଏ, ମାତ୍ର ସାଧନାର ପରିଣାମ ସିଦ୍ଧି କାଳରେ ପରମ ଅମୃତ ସଦୃଶ ମଧୁର ହୋଇଥାଏ, ନିଜ ଆତ୍ମା ଓ ବୁଦ୍ଧିର ପବିତ୍ର ପ୍ରସନ୍ନତାରୁ ଜାତ (ଆତ୍ମବୁଦ୍ଧିପ୍ରସାଦଜମ୍) ସେହି ସୁଖକୁ ହିଁ 'ସାତ୍ତ୍ଵିକ ସୁଖ' ବୋଲି କୁହାଯାଏ।" French Translation (Traduction en Français) "Ce plaisir qui au commencement est comme du poison, mais à la fin est comme un nectar, né de la claire sérénité de sa propre intelligence spirituelle, celui-là est déclaré sattvique." Bhagavad Gita: Chapter 18, Verse 38 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଅଷ୍ଟାଦଶ ଶ୍ଳୋକ) Devanagari script विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम् । परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ १८.३८ ॥ IAST transliteration viṣayēndriyasaṃyōgād yat tad agrē ’mṛtōpamam | pariṇāmē viṣam iva tat sukhaṃ rājasaṃ smṛtam || 18.38 || Sanskrit Verse in Odia Script ଵିଷୟେନ୍ଦ୍ରିୟସଂୟୋଗାଦ୍ୟତ୍ତଦଗ୍ରେଽମୃତୋପମମ୍ | ପରିଣାମେ ବିଷମିବ ତତ୍ସୁଖଂ ରାଜସଂ ସ୍ମୃତମ୍ || ୩୮ || Sri Aurobindo's English Interpretation "That pleasure which arises from the conjunction of the senses with their objects, and which in the beginning is like nectar, but in the end is like poison, that gift is remembered as Rajasic." Odia Translation "ଇନ୍ଦ୍ରିୟଗୁଡ଼ିକ ସହିତ ସାଂସାରିକ ବିଷୟଭୋଗର ସଂଯୋଗରୁ ଜାତ ହେଉଥିବା ଯେଉଁ ସୁଖ, ଆରମ୍ଭ ସମୟରେ ଅମୃତ ସଦୃଶ ଅତି ମଧୁର ମନେହୁଏ, ମାତ୍ର ପରିଣାମ ବା ଶେଷ କାଳରେ ପୂର୍ଣ୍ଣ ରୂପେ ବିଷ ସଦୃଶ ହୋଇଯାଏ, ସେହି କ୍ଷଣଭଙ୍ଗୁର ସୁଖକୁ 'ରାଜସିକ ସୁଖ' ବୋଲି ସ୍ମରଣ କରାଯାଏ।" French Translation (Traduction en Français) "Ce plaisir qui naît de la conjonction des sens avec leurs objets, et qui au commencement est comme un nectar, mais à la fin est comme du poison, ce plaisir est reconnu comme rajasique." Bhagavad Gita: Chapter 18, Verse 39 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଉନଚାଳିଶ ଶ୍ଳୋକ) Devanagari script यदग्रे चानुबन्धे च सुखं मोहनमात्मनः । निद्रालस्यप्रमादोत्थं तत्तामसमुदाहृतम् ॥ १८.३९ ॥ IAST transliteration yad agrē cānubandhē ca sukhaṃ mōhanam ātmanaḥ | nidrālasyapramādōtthaṃ tat tāmasam udāhṛtam || 18.39 || Sanskrit Verse in Odia Script ୟଦଗ୍ରେ ଚାନୁବନ୍ଧେ ଚ ସୁଖଂ ମୋହନମାତ୍ମନଃ | ନିଦ୍ରାଲସ୍ୟପ୍ରମାଦୋତ୍ଥଂ ତତ୍ତାମସମୁଦାହୃତମ୍ || ୩୯ || Sri Aurobindo's English Interpretation "The pleasure which both in the beginning and in the consequence is delusive to the soul, arising from sleep, indolence and negligence, is declared to be Tamasic." Odia Translation "ଯେଉଁ ସୁଖ ଭୋଗ କରିବାର ଆରମ୍ଭରେ ଏବଂ ପରିଣାମ ଶେଷ ପର୍ଯ୍ୟନ୍ତ ମଧ୍ୟ ଆତ୍ମାକୁ ପୂର୍ଣ୍ଣ ରୂପେ ମୋହାଚ୍ଛନ୍ନ କରି ଅଜ୍ଞାନରେ ରଖେ, ଯାହା ଅତ୍ୟଧିକ ନିଦ୍ରା, ଅଳସୁଆମି (ଆଲସ୍ୟ) ଏବଂ ପ୍ରମାଦ ବା ଅବହେଳାରୁ ଉତ୍ପନ୍ନ (ନିଦ୍ରାଲସ୍ୟପ୍ରମାଦୋତ୍ଥମ୍), ତାହାକୁ 'ତାମସିକ ସୁଖ' ବୋଲି ବର୍ଣ୍ଣନା କରାଯାଇଛି।" French Translation (Traduction en Français) "Le plaisir qui, au commencement comme dans ses suites, est illusoire pour l'âme, provenant du sommeil, de la paresse et de la négligence, est déclaré tamasique." Bhagavad Gita: Chapter 18, Verse 40 (ଅଷ୍ଟାଦଶ ଅଧ୍ୟାୟ, ଚତ୍ଵାରିଂଶ ଶ୍ଳୋକ) Devanagari script न तदस्ति पृथिव्याँ वा दिवि देवेषु वा पुनः । सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ १८.४० ॥ IAST transliteration na tad asti pr̥thivyāṃ vā divi dēvēṣu vā punaḥ | sattvaṃ prakr̥tijair muktaṃ yad ēbhiḥ syāt tribhir guṇaiḥ || 18.40 || Sanskrit Verse in Odia Script ନ ତଦସ୍ତି ପୃଥିବ୍ୟାଁ ଵା ଦିଵି ଦେଵେଷୁ ଵା ପୁନଃ | ସତ୍ତଵଂ ପ୍ରକୃତିଜୈର୍ମୁକ୍ତଂ ୟଦେଭିଃ ସ୍ୟାତ୍ତ୍ରିଭିର୍ଗୁଣୈଃ || ୪୦ || Sri Aurobindo's English Interpretation "There is no existence on earth, or again in heaven among the gods, which is free from these three modes born of Nature." Odia Translation "ଏହି ପୃଥିବୀରେ, କିମ୍ବା ଆକାଶ ବା ସ୍ଵର୍ଗଲୋକର ଦେବତାମାନଙ୍କ ମଧ୍ୟରେ ମଧ୍ୟ ଏପରି କୌଣସି ଜୀବ ବା ପଦାର୍ଥ (ସତ୍ତ୍ଵମ୍) ନାହିଁ, ଯିଏ ପ୍ରକୃତିରୁ ଜାତ ଏହି ତିନୋଟି ଗୁଣରୁ (ସତ୍ତ୍ଵ, ରଜଃ, ତମଃ) ସମ୍ପୂର୍ଣ୍ଣ ମୁକ୍ତ ହୋଇ ରହିପାରିବ।" French Translation (Traduction en Français) "Il n'est aucune existence sur terre, ni non plus au ciel parmi les dieux, qui soit libre de ces trois modes nés de la Nature." I'm a paragraph. Click here to add your own text and edit me. It's easy. "At times I sense there’s an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the Thing, to know ... Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But it’s not something that can be explained: words are silly, it must be experienced. Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. (A touch supreme surprised his hurrying heart, (Savitri-237), "A fire has come and touched men’s hearts and gone; A few have caught flame and risen to greater life." (Savitri-7)) He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent. Well, I saw this Secret – I saw that the Supreme only becomes perfect in terrestrial matter, on earth. ‘Becomes’ is just a way of speaking, of course, for everything already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine. I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects ... a kind of accuracy or exactitude right down to the atom. I am not saying that the ‘Divine’ becomes perfect in Matter – the Divine is already there – but that THE SUPREME becomes perfect in Matter." The Mother The Mother's Agenda-06.05.1960 "ବେଳେବେଳେ ମୁଁ ଅନୁଭବ କରେ ଯେ ଆବିଷ୍କାର କରିବା ପାଇଁ ଏକ ଅସାଧାରଣ ରହସ୍ୟ ଅଛି, କେବଳ ମୋ ଆଙ୍ଗୁଠି ଟିପରେ ଅଛି; ମୁଁ ଅନୁଭବ କରେ ଯେ ମୁଁ ସେହି ବସ୍ତୁକୁ ଧରିବାକୁ ଯାଉଛି, ଜାଣିବା ପାଇଁ ... ବେଳେବେଳେ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ମୁଁ ଏ ରହସ୍ୟ ଦେଖେ; ସେଠାରେ ଏକ ଦ୍ବାର ଖୋଲିଯାଏ, ଏବଂ ପୁଣି ଏହା ବନ୍ଦ ହୋଇଯାଏ । ତା'ପରେ ପୁଣି ଥରେ ଏହାକୁ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ଉନ୍ମୋଚନ କରାଯାଏ ଏବଂ ମୁଁ ଆଉ ଟିକିଏ ଅଧିକ ଏ ବିଷୟରେ ଜାଣିବାକୁ ପାଇଲି| ଗତକାଲି ଏ ରହସ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସ୍ପଷ୍ଟ ଓ ବ୍ୟାପକ ଭାବରେ ଅନୁଭୂତ ହେଲା। କିନ୍ତୁ ଏହା ଏପରି କିଛି ନୁହେଁ ଯାହାକୁ ଶବ୍ଦଦ୍ବାରା ବର୍ଣ୍ଣନା କରାଯାଇପାରେ: ଶବ୍ଦଗୁଡିକ ମୂର୍ଖତାପୂର୍ଣ୍ଣ, ଏହାକୁ ନିଶ୍ଚିତ ଭାବରେ ଅନୁଭବ କରିବା ଆବଶ୍ୟକ| ଶ୍ରୀ ଅରବିନ୍ଦ ଏହି ରହସ୍ୟ ବିଷୟରେ ପ୍ରାୟ ସବୁଠି, ବିଶେଷ କରି 'ଗୀତା ନିବନ୍ଧମାଳ' ଗ୍ରନ୍ଥରେ ଉଲ୍ଲେଖ କରିଛନ୍ତି । (ଏକ ପରମ ସ୍ପର୍ଶ ତାଙ୍କ ଚଂଚଳ ହୃଦୟକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଚକିତ କରିଥିଲା, (ସାବିତ୍ରୀ-୨୩୭)) ସେ ଆମକୁ କୁହନ୍ତି ଯେ ଗୀତାରେ ହିଁ ଏହି ଜିନିଷର ଝଲକ ଦେଖିବାକୁ ମିଳେ ଯାହା ନୈବ୍ୟକ୍ତିକ ଠାରୁ ଉର୍ଧରେ, ଏପରିକି ନୈବ୍ୟକ୍ତ ପଛରେ ଥିବା ବ୍ୟକ୍ତ ଠାରୁ ମଧ୍ୟ, ବିଶ୍ବାତୀତ ଠାରୁ ଉର୍ଧରେ। ଠିକ୍ ଅଛି, ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି - ମୁଁ ଦେଖିଲି ଯେ ପରମାତ୍ମା କେବଳ ଜଡ ଜଗତରେ ପରିପୂର୍ଣ୍ଣ ହୁଅନ୍ତି, ପୃଥିବୀରେ ସଂପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି । 'ହେବା' କେବଳ କହିବାର ଏକ ଉପାୟ, ଅବଶ୍ୟ, କାରଣ ସବୁକିଛି ପୂର୍ବରୁ ଅଛି, ଏବଂ ପରମ ହେଉଛନ୍ତି ସେ ଯାହା ଅଟନ୍ତି । କିନ୍ତୁ ଆମେ ସମୟ କ୍ରମେ ବଞ୍ଚିଥାଉ, କ୍ରମାଗତ ପ୍ରସ୍ଫୁଟନ ମାଧ୍ୟମରେ, ଏବଂ ଏହା କହିବା ଅଯଥା ହେବ ଯେ ବର୍ତ୍ତମାନର ଜଡ ପଦାର୍ଥ ହେଉଛି ଏକ ପରିପୂର୍ଣ୍ଣ ଈଶ୍ୱରଙ୍କ ଅଭିବ୍ୟକ୍ତି। ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି (ଯାହା ଅତିମାନସ କାର୍ଯ୍ୟ ସ୍ପଷ୍ଟ ହେବା ସହିତ ଅଧିକରୁ ଅଧିକ ଅନୁଭବ ହେଉଛି), ମୁଁ ଏହାକୁ ଦୈନନ୍ଦିନ, ବାହ୍ୟ ଜୀବନରେ, ଏହି ଅତ୍ୟନ୍ତ ଶାରୀରିକ ଜୀବନରେ ଦେଖିଲି ଯାହାକୁ ସମସ୍ତ ଆଧ୍ୟାତ୍ମିକତା ପ୍ରତ୍ୟାଖ୍ୟାନ କରନ୍ତି ... ଏକ ପ୍ରକାର ସଠିକତା ବା ଏହି ସଠିକତା ପରମାଣୁ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ। ମୁଁ କହୁନାହିଁ ଯେ 'ଦିବ୍ୟ' ଜଡମଧ୍ୟରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ - ଈଶ୍ୱର ପୂର୍ବରୁ ସେଠାରେ ଅଛନ୍ତି - ବରଂ ପରମାତ୍ମା ଜଡ ପଦାର୍ଥରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି।" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା-୦୬.୦୫.୧୯୬୦

Odia Section “ଆମେ ଯଦି ଏକ ଆନନ୍ଦମୟ ଏକତ୍ଵ ମଧ୍ୟରେ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହେବା ତେବେ ଦୁର୍ଭାଗ୍ୟ ଆସି ଆମ ଜୀବନକୁ ବିଭାଜିତ ଓ ଖଣ୍ଡ ବିଖଣ୍ଡିତ କରିପାରିବ ନାହିଁ।“ ସାବିତ୍ରୀ-୪୧୨ Odia Section ୧) ଦିବ୍ୟ ଚେତନା ଓ ଉପଲବ୍ଧି: “ତୁମେ ଯେତେବେଳେ ମନ ଏବଂ ହୃଦୟରେ ଶ୍ରୀ ଅରବିନ୍ଦ ଏବଂ ମୋ ମଧ୍ୟରେ କୌଣସି ପାର୍ଥକ୍ୟ ଦେଖିପାର ନାହିଁ, ଯେତେବେଳେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା ଅର୍ଥ ମୋତେ ଚିନ୍ତା କରିବା ଏବଂ ମୋତେ ଚିନ୍ତା କରିବା ଅର୍ଥ ନିଶ୍ଚିତ ଭାବରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା, ଜଣଙ୍କ ମଧ୍ୟରେ ଅନ୍ୟ ଜଣଙ୍କୁ ନିଶ୍ଚିତ ଭାବରେ ଦର୍ଶନ କରିବା, ଯେପରି ଜଣେ ଏବଂ ସେହି ଗୋଟିଏ ଅଭିନ୍ନ (ଅବତାର) ବ୍ୟକ୍ତି, ତେବେ ତୁମେ ଜାଣିବ ଯେ ତୁମେ ଅତିମାନସ ଶକ୍ତି ଓ ଚେତନା ଆଡ଼କୁ ନିଜକୁ ଖୋଲି ଧରିବା ଆରମ୍ଭ କରିଛ।” ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-13/p-32 “ଅତିମାନସ ବହୁ ପୂର୍ବରୁ, ବହୁ ପୂର୍ବରୁ ମନ ଭିତରକୁ ଅବତରଣ କରିଛି (ଶ୍ରୀ ମା ଆଲଜେରିଆ ଏବଂ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲିପୁର୍ ଜେଲରେ ଥିବା ସମୟରେ) ଏବଂ ଏପରିକି ପ୍ରାଣମଧ୍ୟକୁ ମଧ୍ୟ ଅବତରଣ କରିଛି (ପଣ୍ଡିଚେରୀରେ): ଏହି ଅତିମାନସ ଜଡ଼ ଜଗତରେ ମଧ୍ୟ ପରୋକ୍ଷ ଭାବରେ ଏହି ମଧ୍ୟବର୍ତ୍ତୀ ଜଗତ ଦେଇ କ୍ରିୟାଶୀଳ। ପ୍ରଶ୍ନ ହେଉଛି ଏହି ଅତିମାନସ କିପରି ଜଡ଼ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିୟାଶୀଳ ହୋଇପାରିବ। ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ କହିବା ଅନୁସାରେ ଏହା ସମ୍ଭବ ହୋଇ ପାରନ୍ତା ଯଦି ତାମସିକ ମନ (physical mind) ଅତିମାନସ ଶକ୍ତିକୁ ଗ୍ରହଣ କରନ୍ତା: ଅତି ସ୍ଥୂଳ ଜଡ଼ମଧ୍ୟରେ ଅତିମାନସ ଶକ୍ତିର ପ୍ରତ୍ୟକ୍ଷ କ୍ରିୟାନିମନ୍ତେ ତାମସିକ ମନ ଯନ୍ତ୍ର ହୁଅନ୍ତା। ରୂପାନ୍ତରିତ ତାମସିକ ମନର (ଜପ ଦ୍ଵାରା ତାମସିକ ମନର ରୂପାନ୍ତର ସମ୍ଭବ) ଅତିମାନସକୁ ଧାରଣ କରିବାର ସାମର୍ଥ୍ୟକୁ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲୋକିତ ମନ (Mind of Light) ବୋଲି କହୁଥିଲେ।... ଶ୍ରୀ ଅରବିନ୍ଦ ସ୍ଥୂଳ ଦେହ ତ୍ୟାଗ କରୁକରୁ ମୋ (ଶ୍ରୀ ମା’ଙ୍କ) ମଧ୍ୟରେ ଏହି ଆଲୋକିତ ମନ ଉପଲବ୍ଧ ଏବଂ କ୍ରିଯାଶୀଳ ହୋଇଥିଲା। ଅର୍ଥାତ୍ ଅତିମାନସ ଶକ୍ତି ଏହି ସ୍ଥୂଳ ଶରୀର ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିଯାଶୀଳ ହେଲା। ” ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-13/p-62-63 "ଯେତେବେଳେ ମୋତେ ପାଞ୍ଚ ବର୍ଷ ହୋଇଥିଲା... ମୁଁ ଏକ ଚେତନା ସହିତ ଆରମ୍ଭ କରିଥିଲି। ନିଶ୍ଚିତ ଭାବରେ ଏହା କ’ଣ ଥିଲା ସେ ବିଷୟରେ ମୋର କୌଣସି ଧାରଣା ନଥିଲା। କିନ୍ତୁ ମୋର ପ୍ରଥମ ଅନୁଭୂତି ଥିଲା ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରକୁ ସଙ୍କେତ କରି) ଥିବା ସେହି ଚେତନାର, ଯାହାକୁ ମୁଁ ଏକ ଆଲୋକ ଏବଂ ଏକ ଶକ୍ତି ଭାବରେ ଅନୁଭବ କରିଥିଲି; ଏବଂ ପାଞ୍ଚ ବର୍ଷ ବୟସରେ ମୁଁ ଏହାକୁ ସେଠାରେ ଅନୁଭବ କରିଥିଲି। ଏହା ଏକ ବହୁତ ସୁଖଦ ଅନୁଭୂତି ଥିଲା। ମୁଁ ମୋ କୋଠୋରିରେ ସମ୍ପୂର୍ଣ୍ଣ ଏକୁଟିଆ, ବିଶେଷ ଭାବରେ ମୋ ପାଇଁ ପ୍ରସ୍ତୁତ ଏକ ଛୋଟ ଆରାମ ଚଉକିରେ ବସୁଥିଲି, ଏବଂ କିଛି ବହୁତ ଶକ୍ତିଶାଳୀ, ବହୁତ ଜ୍ୟୋତିର୍ମୟ (ଦୀପ୍ତିମାନ) ଜିନିଷର ଏକ ଅତ୍ୟନ୍ତ ସୁଖଦ ଅନୁଭୂତି ମୋର ହେଉଥିଲା, ଯାହା ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରେ) ଥିଲା.... ତା’ପରେ ମୁଁ ଏହାକୁ ତଳକୁ ଟାଣି ଆଣୁଥିଲି, କାରଣ ଏହା ଥିଲା... ଏହା ପ୍ରକୃତରେ ମୋର ଜୀବନର ଚରମ ଉଦ୍ଦେଶ୍ୟ (ବଞ୍ଚିବାର ପ୍ରକୃତ କାରଣ) ଥିଲା।" — ଶ୍ରୀମା ଦି ମଦର୍ସ ଏଜେଣ୍ଡା, ୨୫ ଜୁଲାଇ, ୧୯୬୨ "ଏହା ଆଉ ଏକ କୌତୁହଳପୂର୍ଣ୍ଣ ବିଷୟ, କାରଣ ମୁଁ (ଶ୍ରୀମା) ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଜଣେ ନାସ୍ତିକ ଥିଲି: କୋଡ଼ିଏ ବର୍ଷ ବୟସ ପର୍ଯ୍ୟନ୍ତ, ଭଗବାନଙ୍କର ଚିନ୍ତାଧାରା ହିଁ ମୋତେ କ୍ରୋଧିତ କରିଦେଉଥିଲା। ତେଣୁ ମୋ ପାଖରେ ସବୁଠାରୁ ଦୃଢ଼ ଭିତ୍ତିଭୂମି ଥିଲା – କୌଣସି କଳ୍ପନା ଜଳ୍ପନା ନଥିଲା, କୌଣସି ରହସ୍ୟବାଦୀ ବଂଶଗତ ସଂସ୍କାର (mystic atavism) ନଥିଲା; ମୋ ମାଆ ଜଣେ ବଡ଼ ଅବିଶ୍ୱାସୀ (ନାସ୍ତିକ) ଥିଲେ ଏବଂ ମୋ ବାପା ମଧ୍ୟ ସେପରି ଥିଲେ। ତେଣୁ ବଂଶଗତ ସଂସ୍କାର ଦୃଷ୍ଟିକୋଣରୁ ଏହା ବହୁତ ଭଲ ଥିଲା: ପ୍ରତ୍ୟକ୍ଷବାଦ (positivism) ଓ ବସ୍ତୁବାଦ (materialism)। କେବଳ ଗୋଟିଏ କଥା: ମୁଁ ବହୁତ ଛୋଟ ଥିବା ସମୟରୁ ହିଁ, ଯେକୌଣସି କ୍ଷେତ୍ରରେ ହେଉନା କାହିଁକି ପୂର୍ଣ୍ଣତା ହାସଲ କରିବା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ଥିଲା; (୧) ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ଏବଂ (୨) ଏକ ଅସୀମ ଚେତନାର ଅନୁଭୂତି – ନିଜର ପ୍ରଗତି, ନିଜର ଶକ୍ତି କିମ୍ବା ନିଜର ପରିସରର କୌଣସି ସୀମା ନଥିଲା। ଏବଂ ଏହା, ମୁଁ ବହୁତ ଛୋଟ ଥିବା ସମୟରୁ ହିଁ ଥିଲା। କିନ୍ତୁ ମାନସିକ ସ୍ତରରେ, ଜଣେ 'ଭଗବାନ'ଙ୍କ ଉପରେ ବିଶ୍ୱାସ କରିବାକୁ ସମ୍ପୂର୍ଣ୍ଣ ଅସ୍ୱୀକାର କରିବା: ମୁଁ କେବଳ ସେହି ଜିନିଷ ଉପରେ ବିଶ୍ୱାସ କରୁଥିଲି ଯାହାକୁ ମୁଁ ସ୍ପର୍ଶ କରିପାରୁଥିଲି ଏବଂ ଦେଖିପାରୁଥିଲି। ଏବଂ ଅନୁଭୂତି ହାସଲ କରିବାର ସମସ୍ତ ସାମର୍ଥ୍ୟ ପୂର୍ବରୁ ହିଁ ସେଠାରେ ଥିଲା (ସେଗୁଡ଼ିକ ପ୍ରକଟ ହୋଇନଥିଲେ କାରଣ ସେଥିପାଇଁ ସମୟ ଆସିନଥିଲା)। କେବଳ, ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରକୁ ସଙ୍କେତ କରି) ଏକ ଆଲୋକର ଅନୁଭୂତି, ଯାହା ମୁଁ ବହୁତ ଛୋଟ, ଅର୍ଥାତ୍ ପାଞ୍ଚ ବର୍ଷର ହୋଇଥିବା ବେଳେ ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ସହିତ ଆରମ୍ଭ ହୋଇଥିଲା। ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ: ଓଃ, ମୁଁ ଯାହା ବି କରୁଥିଲି, (୧) ତାହା ସର୍ବଦା ମୋ ଦ୍ୱାରା ହୋଇପାରୁଥିବା ସର୍ବୋତ୍ତମ କାର୍ଯ୍ୟ ହେବା ଆବଶ୍ୟକ ଥିଲା। ଏବଂ ତା’ପରେ, (୨) ଏକ ଅସୀମ ଚେତନା। ଏହି ଦୁଇଟି ଜିନିଷ। ଏବଂ ଭଗବାନଙ୍କ (ଦିବ୍ୟସତ୍ତା) ଆଡ଼କୁ ମୋର ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଥେଓନ୍ଙ୍କ (Theon) ଶିକ୍ଷା ମାଧ୍ୟମରେ ହୋଇଥିଲା, ଯେତେବେଳେ ମୋତେ ପ୍ରଥମ ଥର ପାଇଁ କୁହାଗଲା, 'ଭଗବାନ ନିଜ ଭିତରେ ଅଛନ୍ତି, ସେହିଠାରେ' (ଶ୍ରୀମା ନିଜ ବକ୍ଷସ୍ଥଳକୁ ସ୍ପର୍ଶ କଲେ)। ସେତେବେଳେ ମୁଁ ସଙ୍ଗେ ସଙ୍ଗେ ଅନୁଭବ କଲି, 'ହଁ, ଏହା ହିଁ ସେହି ଜିନିଷ।' ତା’ପରେ ତାଙ୍କୁ ପୁନର୍ବାର ଖୋଜି ପାଇବା ପାଇଁ ଯେଉଁସବୁ ସାଧନା ଶିକ୍ଷା ଦିଆଯାଏ, ସେହି ସମସ୍ତ କାର୍ଯ୍ୟ ମୁଁ କଲି; ଏବଂ ଏହିଠାରୁ (ହୃଦୟ କେନ୍ଦ୍ରକୁ ସଙ୍କେତ କରି) ମୁଁ ସେଠାକୁ (ଉପରେ ପରମଙ୍କ ସହିତ ମିଳନର ସଙ୍କେତ କରି) ଗଲି। କିନ୍ତୁ ବାହ୍ୟତଃ, ମାନସିକ ସ୍ତରରେ, କୌଣସି ଧର୍ମ ନଥିଲା – ଧର୍ମ ପ୍ରତି ଏକ ପ୍ରକାର ଘୃଣା ଥିଲା... ଏବଂ ମୁଁ ଏବେ ଦେଖିପାରୁଛି ଯେ ଏହି ଅନୁଭୂତି ପାଇଁ ଏହା ସମ୍ଭବପର ସବୁଠାରୁ ଦୃଢ଼ ଭିତ୍ତିଭୂମି ଥିଲା: କୌଣସି କଳ୍ପନା ଜଳ୍ପନାର ଭୟ ନଥିଲା।" — ଶ୍ରୀମା ଦି ମଦର୍ସ ଏଜେଣ୍ଡା, ୨୬ ମାର୍ଚ୍ଚ, ୧୯୬୬ ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଲକ୍ଷ ହେଉଛି ପୂର୍ଣ୍ଣାଙ୍ଗ ପୂର୍ଣ୍ଣତା| ଏହି ସାମଗ୍ରିକ ପୂର୍ଣ୍ଣତା ହେଉଛି ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା|ଚେତନାର ଅରୋହଣ ଓ ଅବତରଣ ଦ୍ୱାରା ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା ସମ୍ଭବ| ଆମ ହୃଦୟ କେନ୍ଦ୍ରରେ ଥିବା ଆତ୍ମାର ଅରୋହଣ ଏବଂ ମସ୍ତିସ୍କ ଉର୍ଧରେ ଥିବା ଶକ୍ତିର ଅବତରଣ ଦ୍ୱାରା ଦିବ୍ୟ ଜୀବନ ଓ ପୂର୍ଣ୍ଣତା ସମ୍ଭବ|ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ସଂଯମକୁ ଅଭ୍ୟାସ କରିବା ଦ୍ୱାରା ଆମେ ଏକ ଗତିଶୀଳ ଚେତନାର ଶ୍ରେଣୀ ସକଳକୁ (Hierarchy of Consciousness) ଆବିଷ୍କାର କରିପାରିବା| ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଭାଷାରେ ଭଗବାନ୍ କହିଲେ ଅମେ ଗତିଶୀଳ ଚେତନାର ଶ୍ରେଣୀ ସକଳକୁ ବୁଝିବା| ଆତ୍ମା (static consciousness) ଓ ଚେତନାକୁ (dynamic consciousness) ଆବିଷ୍କାର କରିଥିବା ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଛାତ୍ର ପଶୁ ପ୍ରବୁତ୍ତିର ଦାସତ୍ୱରୁ ମୁକ୍ତ ହୋଇ ଦେବତା ହୋଇପାରିବେ| ୨) ଆଶ୍ରମ ମାର୍ଗଦର୍ଶିକା ଓ ନିୟମାବଳୀ: ବିଦ୍ୟାଳୟର ସନ୍ତାନ (ଛାତ୍ରଛାତ୍ରୀ) ଏବଂ ଶିକ୍ଷକମାନଙ୍କ ପାଇଁ ସାତୋଟି ମାର୍ଗଦର୍ଶିକା 'ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ 'ର ଛାତ୍ରଛାତ୍ରୀ ଏବଂ ଶିକ୍ଷକମାନେ ଏହି ସାତୋଟି ଅଭୁଲା ସମ୍ପଦ ସ୍ମରଣ ରଖିବା ଉଚିତ। ଏହାର ଅନୁଶୀଳନ ସେମାନଙ୍କୁ ଏହି ଜୀବନ ଏବଂ ସମଗ୍ର ଅନନ୍ତ ଜୀବନରେ ବିକଶିତ ହେବାରେ ସାହାଯ୍ୟ କରିବ। ୧: "ମୋର ପ୍ରିୟ ସନ୍ତାନ, "ଯିଏ ଅସୀମକୁ ଚୟନ କରେ, ସିଏ ଅସୀମଙ୍କ ଦ୍ୱାରା ଚୟନିତ ହୋଇସାରିଛି।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୫୩) ଶ୍ରୀଅରବିନ୍ଦଙ୍କର ଏହି ପ୍ରତିଶ୍ରୁତିକୁ କଦାପି ଭୁଲିବ ନାହିଁ ଏବଂ ସମସ୍ତ ଅସୁବିଧା ସତ୍ତ୍ୱେ ସାହସ ବଜାୟ ରଖିବ। ତୁମେ ନିଶ୍ଚିତ ଭାବରେ ଲକ୍ଷ୍ୟସ୍ଥଳରେ ପହଞ୍ଚିବ, ଏବଂ ତୁମେ ଯେତେ ଅଧିକ ଆତ୍ମବିଶ୍ୱାସ ରଖିବ, ଏହା ସେତେ ଶୀଘ୍ର ଆସିବ। ମୋର ସ୍ନେହ ଏବଂ ଆଶୀର୍ବାଦ ସହ।" ଶ୍ରୀମା : TMCW-୧୬/ଶ୍ରୀମାଙ୍କ କେତେକ ଉତ୍ତର/ପୃଷ୍ଠା-୪୪ ୨: "ଜଣେ ସାଧକଙ୍କର ପ୍ରଥମ କର୍ତ୍ତବ୍ୟ ହେଉଛି ଏହା ଦେଖିବା ଯେ ତାଙ୍କ ମଧ୍ୟରେ ପୂର୍ଣ୍ଣ ସମତା ରହିଛି କି ନାହିଁ, ସେ ଏହି ଦିଗରେ କେତେ ଦୂର ଅଗ୍ରସର ହୋଇଛନ୍ତି କିମ୍ବା ଅନ୍ୟଥା କେଉଁଠାରେ ତ୍ରୁଟି ରହିଯାଇଛି, ଏବଂ ଏହି ଦୋଷ ଓ ଏହାର କାରଣଗୁଡ଼ିକରୁ ମୁକ୍ତି ପାଇବା ପାଇଁ ନିଜର ପ୍ରକୃତି ଉପରେ ନିରନ୍ତର ଭାବେ ନିଜର ସଂକଳ୍ପ ପ୍ରୟୋଗ କରିବା କିମ୍ବା ପୁରୁଷଙ୍କର ସଂକଳ୍ପକୁ ଆବାହନ କରିବା।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୫୩) "କଦାପି ଭୁଲିବ ନାହିଁ ଯେ, ଜୀବନ ଏବଂ ମଣିଷ ସହିତ ତୁମର ସମ୍ପର୍କରେ ଯେପର୍ଯ୍ୟନ୍ତ ତୁମେ ପସନ୍ଦ-ଅପସନ୍ଦ (ପକ୍ଷପାତ) କରିବାକୁ ସକ୍ଷମ, ସେପର୍ଯ୍ୟନ୍ତ ତୁମେ ଭଗବାନଙ୍କର ଏକ ପବିତ୍ର ଏବଂ ପୂର୍ଣ୍ଣାଙ୍ଗ ଯନ୍ତ୍ର ହୋଇପାରିବ ନାହିଁ।" ଶ୍ରୀମା : TMCW-୧୦/ଅନ୍ ଥଟ୍ସ ଆଣ୍ଡ ଆଫୋରିଜିମ୍ସ/ପୃଷ୍ଠା-୩୫୧ ୩: "ତେଣୁ, ବିଶ୍ୱବିଦ୍ୟାଳୟ କେନ୍ଦ୍ରରେ ଯୋଗଦେବାକୁ ଆସୁଥିବା ସମସ୍ତଙ୍କୁ ମୁଁ ଆଉ ଥରେ କହିବି: ଆମର କାର୍ଯ୍ୟକ୍ରମ ଏବଂ ଏଠାକୁ ଆସିବାର ଗଭୀର କାରଣକୁ କଦାପି ଭୁଲିବ ନାହିଁ । ଏବଂ ଯଦି ତୁମର ସମସ୍ତ ଚେଷ୍ଟା ସତ୍ତ୍ୱେ କେବେ କେବେ ଦିଗବଳୟ ଅନ୍ଧକାରମୟ ହୋଇଯାଏ, ଯଦି ଆଶା ଏବଂ ଆନନ୍ଦ ମ୍ଲାନ ହୋଇଯାଏ, ଯଦି ଉତ୍ସାହ କମିଯାଏ, ମନେରଖ ଯେ ଏହା ଏକ ସଙ୍କେତ ଯେ ତୁମେ ନିଜ ଚୈତ୍ୟ ସତ୍ତା (Psychic Being) ଠାରୁ ଦୂରେଇ ଯାଇଛ ଏବଂ ଏହାର ଆଦର୍ଶ ସହିତ ସମ୍ପର୍କ ହରାଇଛ। ଏହିପରି ଭାବରେ ତୁମେ ନିଜ ଚାରିପାଖରେ ଥିବା ଲୋକ ଏବଂ ଜିନିଷଗୁଡ଼ିକ ଉପରେ ଦୋଷ ଲଦିବାର ଭୁଲ୍ କରିବାରୁ ବଞ୍ଚିପାରିବ ଏବଂ ଏହିଭଳି ଭାବେ ଅଯଥାରେ ନିଜର କଷ୍ଟ ଓ ଅସୁବିଧା ବଢ଼ାଇବାକୁ ଏଡ଼ାଇ ଦେଇପାରିବ।" — ଶ୍ରୀମା / TMCW-୧୨ / ଅନ୍ ଏଜୁକେସନ୍ / ପୃଷ୍ଠା-୪୭ ୪: "କଦାପି ଭୁଲିବ ନାହିଁ ଯେ ତୁମେ ଏକୁଟିଆ ନୁହଁ। ଭଗବାନ ତୁମ ସହିତ ଅଛନ୍ତି, ତୁମକୁ ସାହାଯ୍ୟ କରୁଛନ୍ତି ଏବଂ ମାର୍ଗଦର୍ଶନ ଦେଉଛନ୍ତି। ସିଏ ହେଉଛନ୍ତି ସେହି ସାଥୀ ଯିଏ କେବେ ବିଫଳ ହୁଅନ୍ତି ନାହିଁ, ସେହି ବନ୍ଧୁ ଯାହାଙ୍କର ପ୍ରେମ ସାନ୍ତ୍ୱନା ଏବଂ ଶକ୍ତି ପ୍ରଦାନ କରେ। ତୁମେ ଯେତେ ଅଧିକ ଏକୁଟିଆ ଅନୁଭବ କରିବ, ତାଙ୍କର ଜ୍ୟୋତିର୍ମୟ ଉପସ୍ଥିତିକୁ ଗ୍ରହଣ କରିବା ପାଇଁ ତୁମେ ସେତେ ଅଧିକ ଉପଯୁକ୍ତ ହେବ। ବିଶ୍ୱାସ ରଖ, ସିଏ ତୁମ ପାଇଁ ସବୁକିଛି କରିବେ।" ଶ୍ରୀମା : TMCW-୧୪/ୱାର୍ଡସ ଅଫ୍ ଦ ମଦର୍-II/ପୃଷ୍ଠା-୯, "ଏବଂ ଯେତେବେଳେ ଭଗବାନ ମାର୍ଗଦର୍ଶକ, ସେତେବେଳେ ଶେଷ ପରିଣାମ କିପରି ବ୍ୟର୍ଥ ହେବ?" ସାବିତ୍ରୀ/ପୃଷ୍ଠା-୩୩୯ ୫: "ସବୁକିଛିକୁ ଗ୍ରହଣ କର, କିନ୍ତୁ କୌଣସିଥିରେ ଆସକ୍ତ ହୁଅନାହିଁ ।" ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୭୧୮, "ଭଗବାନ ସବୁଠାରେ ଅଛନ୍ତି, ସବୁକିଛି ମଧ୍ୟରେ ଅଛନ୍ତି, ଆମେ ଯାହାକୁ ଫିଙ୍ଗିଦେଉ ସେଥିରେ ମଧ୍ୟ ଏବଂ ଯାହାକୁ ଆମେ ଯତ୍ନର ସହ ସାଇତି ରଖୁ ସେଥିରେ ମଧ୍ୟ, ଯାହାକୁ ଆମେ ପାଦରେ ଦଳିଦେଉ ସେଥିରେ ମଧ୍ୟ ଏବଂ ଯାହାକୁ ଆମେ ଆରାଧନା କରୁ ସେଥିରେ ମଧ୍ୟ। ଆମକୁ ସମ୍ମାନର ସହ ବଞ୍ଚିବା ଶିଖିବାକୁ ହେବ ଏବଂ ତାଙ୍କର ନିରନ୍ତର ଓ ଅପରିବର୍ତ୍ତନୀୟ ଉପସ୍ଥିତିକୁ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ। " ଶ୍ରୀମା : TMCW-୧୬/ଶ୍ରୀମାଙ୍କ କେତେକ ଉତ୍ତର/ପୃଷ୍ଠା-୨୫୪ ୬: "....ଘଟଣାବଳୀର ଅଦୃଶ୍ୟ ବିଧାନ ମଧ୍ୟରେ ଆମର ସବୁଠାରୁ ବଡ଼ ଅସୁବିଧାଗୁଡ଼ିକ ହିଁ ଆମ ପାଇଁ ସର୍ବୋତ୍ତମ ସୁଯୋଗ ଅଟନ୍ତି ।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୧୧) "ଆମର ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବା ପାଇଁ ହିଁ କେବଳ ଆମ ପାଖକୁ ଅସୁବିଧାଗୁଡ଼ିକ (difficulties) ପ୍ରେରଣ କରାଯାଇଥାଏ। ପ୍ରତ୍ୟେକ ଥର ଯେତେବେଳେ ଆମେ କିଛି ହାସଲ କରିବାକୁ ଚେଷ୍ଟା କରୁ ଏବଂ କୌଣସି ପ୍ରତିରୋଧ କିମ୍ବା ପ୍ରତିବନ୍ଧକର ସମ୍ମୁଖୀନ ହେଉ, କିମ୍ବା ଏକ ବିଫଳତା—ଯାହା ବିଫଳତା ପରି ମନେହୁଏ—ଆମେ ଜାଣିବା ଉଚିତ, ଆମେ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ ଯେ, ଏହା କେବଳ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ସେହି ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବା ପାଇଁ ହିଁ ଉଦ୍ଦିଷ୍ଟ।" ଶ୍ରୀମା : ଦ ମଦର୍ସ ଆଜେଣ୍ଡା/୦୬.୧୦.୧୯୫୮ ୭: "ମୁଁ କେଉଁଠି କହିଛି କିମ୍ବା ବୋଧହୁଏ ଲେଖିଛି ଯେ, ଦିବ୍ୟ କୃପା (ଭଗବତ କୃପା) ଉପରେ ତୁମର ବିଶ୍ୱାସ ଏବଂ ଭରସା ଯେତେ ମହାନ ହେଉନା କାହିଁକି, ଜୀବନର ପ୍ରତ୍ୟେକ ମୁହୂର୍ତ୍ତରେ, ପ୍ରତ୍ୟେକ ପରିସ୍ଥିତିରେ ଏବଂ ପ୍ରତ୍ୟେକ କ୍ଷେତ୍ରରେ ଏହାକୁ କାର୍ଯ୍ୟକାରୀ ହେବାର ଦେଖିବାର ତୁମର କ୍ଷମତା ଯେତେ ଅଧିକ ହେଉନା କାହିଁକି, ତୁମେ ଏହାର କାର୍ଯ୍ୟର ଚମତ୍କାର ବ୍ୟାପକତା ଏବଂ ଏହି କାର୍ଯ୍ୟ ଯେଉଁ ସୂକ୍ଷ୍ମତା ଓ ସଠିକତା ସହିତ ସମ୍ପାଦିତ ହୁଏ, ତାହା ହୃଦୟଙ୍ଗମ କରିବାରେ କେବେ ବି ସଫଳ ହେବ ନାହିଁ; ଦିବ୍ୟ କୃପା କେତେ ପରିମାଣରେ ସବୁକିଛି କରୁଛି, ସବୁକିଛି ପଛରେ ରହିଛି, ସବୁକିଛି ବ୍ୟବସ୍ଥିତ କରୁଛି ଏବଂ ପରିଚାଳିତ କରୁଛି, ତାହା ତୁମେ କେବେ ବି ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବୁଝିପାରିବ ନାହିଁ, ଯାହାଦ୍ୱାରା ଦୁନିଆର ପରିସ୍ଥିତିକୁ ବିଚାରକୁ ନେଇ ଦିବ୍ୟ ଉପଲବ୍ଧି ଆଡ଼କୁ ଅଗ୍ରଗତି ଯଥାସମ୍ଭବ କ୍ଷିପ୍ର, ପୂର୍ଣ୍ଣାଙ୍ଗ, ସାମଗ୍ରିକ ଏବଂ ସମନ୍ୱିତ ହୋଇପାରିବ। (ଦିବ୍ୟ କୃପା ଦ୍ୱାରା "ସବୁଠାରୁ କ୍ଷୁଦ୍ରତମ/ସଂକ୍ଷିପ୍ତ ମାର୍ଗ ଦେଇ ସର୍ବବୃହତ ବିକାଶରେ ଉପନୀତ ହୋଇପାରିବା" ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୬୧୩) ଯେତେବେଳେ ତୁମେ ଏହାର ସଂସ୍ପର୍ଶରେ ଆସିବ, ସମୟର ଏପରି କୌଣସି ମୁହୂର୍ତ୍ତ ନାହିଁ କିମ୍ବା ସ୍ଥାନର ଏପରି କୌଣସି ବିନ୍ଦୁ ନାହିଁ, ଯାହା ତୁମକୁ ଦିବ୍ୟ କୃପାର ଏହି ନିରନ୍ତର କାର୍ଯ୍ୟ ଏବଂ ଏହାର ଅହରହ ହସ୍ତକ୍ଷେପକୁ ଜାଜ୍ଜଲ୍ୟମାନ ଭାବରେ ଦେଖାଇବ ନାହିଁ। ଏବଂ ଥରେ ତୁମେ ଏହାକୁ ଦେଖିଲା ପରେ, ତୁମେ ଅନୁଭବ କରିବ ଯେ ତୁମେ କେବେ ବି ଏହାର ସମକକ୍ଷ ହୋଇପାରିବ ନାହିଁ, ତେଣୁ ତୁମେ ଏହାକୁ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ, କଦାପି କୌଣସି ଭୟ, ବ୍ୟାକୁଳତା, ଅନୁତାପ, ପଶ୍ଚାଦପଦ କିମ୍ବା ଯନ୍ତ୍ରଣା ମଧ୍ୟ ଅନୁଭବ କରିବା ଉଚିତ ନୁହେଁ। ଯଦି ଜଣେ ଏହି ଦିବ୍ୟ କୃପା ସହିତ ଏକାତ୍ମ ହୋଇଯାଏ, ଯଦି ସିଏ ଏହାକୁ ସବୁଠାରେ ଦେଖେ, ତେବେ ସିଏ ଏକ ପରମ ଆନନ୍ଦ, ସର୍ବ-ଶକ୍ତିମାନତା ଏବଂ ଅସୀମ ସୁଖର ଜୀବନ ଜିଇଁବା ଆରମ୍ଭ କରିବ। ଏବଂ ତାହା ହିଁ ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ସର୍ବୋତ୍ତମ ସହଯୋଗ ହେବ।" ଶ୍ରୀମା : TMCW-୮/ପ୍ରଶ୍ନ ଏବଂ ଉତ୍ତର-୧୯୫୬/ପୃଷ୍ଠା-୨୫୦ ୩) ଜଗତଜନନୀ ଦିବ୍ୟମାତା ସାବିତ୍ରୀଙ୍କଠାରୁ ପ୍ରାପ୍ତ ସାତୋଟି ଶିକ୍ଷା: ୧) "She knew that first she must discover her soul." Savitri-501 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ଜାଣିଥିଲେ ଯେ ପ୍ରଥମେ ତାଙ୍କୁ ନିଜ ଆତ୍ମାର ଆବିଷ୍କାର କରିବାକୁ ହେବ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଅବଗତ ଥିଲେ ଯେ ପ୍ରଥମେ ତାଙ୍କୁ ସ୍ୱୀୟ ଆତ୍ମତତ୍ତ୍ୱର ଅନ୍ୱେଷଣ କରିବାକୁ ହେବ।" ୨) "She knew she must not clutch that happiness" Savitri-472 (She renounced the happiness of Supreme abode, Paramdham .) ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ଜାଣିଥିଲେ ଯେ ସେହି ସୁଖକୁ ସେ ଜାବୁଡ଼ି ଧରି ରଖିବେ ନାହିଁ" (ସେ ପରମଧାମର ସର୍ବୋଚ୍ଚ ସୁଖକୁ ତ୍ୟାଗ କରିଥିଲେ) ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ ସେ ସେହି ପରମାନନ୍ଦ ପ୍ରତି ଆସକ୍ତ ହେବେ ନାହିଁ" (ସେ ପରମଧାମର ସୁଖକୁ ପରିତ୍ୟାଗ କରିଥିଲେ) ୩) "She knew herself the Beloved of the Supreme:" Savitri-525 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ପରମେଶ୍ୱରଙ୍କର ପ୍ରିୟତମା ବୋଲି ଜାଣିଥିଲେ:" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ନିଜକୁ ପରମବ୍ରହ୍ମଙ୍କର ପରମ ପ୍ରିୟା ବୋଲି ଜାଣିଥିଲେ:" ୪) "She had found herself, she knew her being’s aim." Savitri-532 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ (Psychic being) ପାଇ ସାରିଥିଲେ, ସେ ତାଙ୍କ ଜୀବନର ଲକ୍ଷ୍ୟ ଜାଣିଥିଲେ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଆତ୍ମ ସ୍ୱରୂପ ଉପଲବ୍ଧି କରିଥିଲେ ଏବଂ ନିଜ ଅସ୍ତିତ୍ୱର ପରମ ଲକ୍ଷ୍ୟ ବିଷୟରେ ଅବଗତ ଥିଲେ।" ୫) "It (Savitri's heart) saw the One and knew that all was He" Savitri-556 ଓଡ଼ିଆ ଅନୁବାଦ: "ଏହା (ସାବିତ୍ରୀଙ୍କ ହୃଦୟ) ସେହି ଜଣଙ୍କୁ ହିଁ ଦେଖିଲା ଏବଂ ଜାଣିଲା ଯେ ସବୁ କିଛି ସେହି ହିଁ ଅଟନ୍ତି" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ତାଙ୍କର (ସାବିତ୍ରୀଙ୍କ) ଅନ୍ତଃକରଣ ସେହି ଅଦ୍ୱିତୀୟ ପରମାତ୍ମାଙ୍କୁ ଦର୍ଶନ କଲା ଏବଂ ଜାଣିଲା ଯେ ସର୍ବଂ ଖଳ୍ୱିଦଂ ବ୍ରହ୍ମ (ସମସ୍ତ ଚରାଚର ବିଶ୍ୱ ସେହି ହିଁ ଅଟନ୍ତି)" ୬) "She knew not self, forgotten was Savitri... Her aim, joy, origin, Satyavan alone." Savitri-579 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ଜାଣି ନଥିଲେ, ସାବିତ୍ରୀ ନିଜକୁ ଭୁଲିଯାଇଥିଲେ... କେବଳ ସତ୍ୟବାନ ହିଁ ଥିଲେ ତାଙ୍କର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ଉତ୍ସ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ତାଙ୍କର ଅହଂବୋଧ ଲୁପ୍ତ ହୋଇଥିଲା, ସାବିତ୍ରୀ ସ୍ୱୟଂକୁ ବିସ୍ମୃତ ହୋଇଥିଲେ... କେବଳ ପରମାତ୍ମା ସତ୍ୟବାନ ହିଁ ତାଙ୍କର ଏକମାତ୍ର ସାଧ୍ୟ, ଆନନ୍ଦ ଓ ପରମ ଆଶ୍ରୟ ଥିଲେ।" ୭) "She knew herself eternal without birth." Savitri-586 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ଜନ୍ମରହିତ ଏବଂ ଚିରନ୍ତନ ବୋଲି ଜାଣିଥିଲେ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ନିଜକୁ ଅଜନ୍ମା ଏବଂ ସନାତନ ବୋଲି ଅନୁଭବ କରିଥିଲେ।" ଓଁ ତତ୍ ସତ୍ ୪) ଓଡ଼ିଆ ଆଧ୍ୟାତ୍ମିକ ଗ୍ୟାଲେରୀ: Spiritual Happiness The Bhagavad Gita (Odia) in Brief Power of Truth in Subconscient ଦିବ୍ୟ ସତ୍ୟ Supramentalised Life Energy ଦିବ୍ୟ ଜୀବନ Divine Love ଦିବ୍ୟ ପ୍ରେମ Intuitive Knowledge ଆରୋଜ୍ଞାନ -୧ Supramental Knowledge ଆରୋଜ୍ଞାନ - ୨ Love for the Divine ତତ୍ତ୍ଵମସି Harmony ଅସୀମଙ୍କ ଛନ୍ଦରେ ପରିବର୍ତ୍ତନଶୀଳ ଜଗତ Transformation କୋଷଗତ ରୂପାନ୍ତର The Future ପୃଥିବୀର ଭବିଷ୍ୟତ Body-consciousness undergoing the supramental transformation ଗୀତିନାଟ୍ୟ ସାବିତ୍ରୀ Concentration ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Supramental Sun ଦିବ୍ୟ ଜୀବନର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Guru ଭାରତ ଜଗତର ଗୁରୁ ହେବା ବିଧିନିର୍ଦିଷ୍ଟ Supramental Light in the Subconscient Sri Matri Dhyana Mandir I-01.08.2022 First response of the Inconscient to the Divine Force Sri Matri Dhyana Mandir II-01.08.2022 Supramental beauty in the physical Sri Matridhyana Mandir-01.08.2024 Supramental Action श्री माँ की चेतना Krishna's light in the Overmind The Most Important Verse of the Gita from each Chapter (18 Chapters) Integral Immortality The Most Important Verse of Savitri from each Canto (49 Cantos) Skill in Integral Work The Bhagavad Gita-Chapter-3 Supramental Action The Mother book first cha pter Seeking for support only in the Divine ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ Divine Help ସାତୋଟି ମାର୍ଗଦର୍ଶିକା/seven guidelines (ସତ୍ୟବାନ ସାବିତ୍ରୀଙ୍କୁ କହିଲେ) "କିନ୍ତୁ ତୁମେ ଆସିଛ ଏବଂ ନିଶ୍ଚିତ ଭାବେ ସବୁକିଛି ବଦଳିଯିବ: ମୁଁ ତୁମର ସ୍ୱର୍ଣ୍ଣିମ ଅବୟବରେ ବିଶ୍ୱଜନନୀଙ୍କୁ ଅନୁଭବ କରିବି ଏବଂ ତୁମର ପବିତ୍ର ବାଣୀରେ ତାଙ୍କର ଜ୍ଞାନ ଶ୍ରବଣ କରିବି। ଶୂନ୍ୟତାର ସନ୍ତାନ ଭଗବାନଙ୍କ ମଧ୍ୟରେ ପୁନର୍ଜନ୍ମ ଲାଭ କରିବ, ମୋର ଜଡ଼ ସତ୍ତା ଅଚେତନତାର ସମାଧିରୁ ମୁକ୍ତ ହେବ।" — ସାବିତ୍ରୀ, ପୃଷ୍ଠା - ୪୦୬ "ଉନେଇଶ ବର୍ଷ ବୟସରେ ଶ୍ରୀମା" “ଏହା କେବେ ଭୁଲିଯିବା ନାହିଁ ଯେ, ଆଶ୍ରମ ଭିତରେ ଓ ବାହାରେ, ଯଦି ତୁମେ ଏକ ସୁଖୀ ଜୀବନଯାପନ କରିବାକୁ ଚାହଁ, ତେବେ ତୁମକୁ ତୁମର ନିମ୍ନ ପ୍ରକୃତିର ପ୍ରଭୁ ହେବାକୁ ପଡିବ ଏବଂ ତୁମ କାମନା ଏବଂ ପ୍ରାଣିକ ଆବେଗକୁ ନିୟନ୍ତ୍ରଣ କରିବାକୁ ପଡିବ; ନଚେତ୍ ତୁମ ଦୁଃଖ ଏବଂ ଅସୁବିଧାର କୌଣସି ଅନ୍ତ ରହିବନାହିଁ।" ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-14/p-255 “ଆଶ୍ରମ କେବଳ ଯୋଗ ପାଇଁ ଏବଂ ଏକ ଆଧ୍ୟାତ୍ମିକ ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ବିଦ୍ୟମାନ; ଏହା ଏକ ରାଜନୈତିକ କିମ୍ବା ସାମାଜିକ କିମ୍ବା ଧାର୍ମିକ ଅନୁଷ୍ଠାନ ନୁହେଁ ଏବଂ ଏହା ଏହି ସମସ୍ତ କାର୍ଯ୍ୟକଳାପରୁ ଦୂରେଇ ରହିଥାଏ, ଏହାର ଅସ୍ତିତ୍ୱ ପାଇଁ ଏହି ନିବାରଣ ନିହାତି ଆବଶ୍ୟକ| ଯଦି କୌଣସି ଆଶ୍ରମ ସଦସ୍ୟ ରାଜନୀତି, ପରିବାର ଓ ଧର୍ମ ସହିତ ଜଡ଼ିତ ହୁଅନ୍ତି, ଏହା ନିଜେ ଆଶ୍ରମ ପରିଚାଳନାକୁ କ୍ଷତି କରେ ଏବଂ ଏହାର କାର୍ଯ୍ୟକଳାପ ଯୁକ୍ତିଯୁକ୍ତ ମନେହୁଏନାହିଁ, ଏବଂ ଯଦି ସେହି ପ୍ରକାରର ପ୍ରଭାବ କିମ୍ବା ଆସକ୍ତି ଭାବନା ସୃଷ୍ଟି ହୁଏ, ତେବେ ଏହାର ପରିଣାମ ଗମ୍ଭୀର ଆଧ୍ୟାତ୍ମିକ ପତନ ହୋଇପାରେ |” ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-690 “ଏହି ଆଶ୍ରମ ଯୋଗ ପାଇଁ ଉଦ୍ଦିଷ୍ଟ, ସଙ୍ଗୀତ ମନୋରଞ୍ଜନ କିମ୍ବା ଅନ୍ୟାନ୍ୟ ସାମାଜିକ କାର୍ଯ୍ୟକଳାପ ପାଇଁ ନୁହେଁ। ଯେଉଁମାନେ ଆଶ୍ରମରେ ରହୁଛନ୍ତି ସେମାନେ ନୀରବ ଏବଂ ଶବ୍ଦ ବିହୀନ ଭାବରେ ବଞ୍ଚିବା ପାଇଁ ଅନୁରୋଧ କରାଯାଏ ଏବଂ ଯଦି ସେମାନେ ନିଜେ ଧ୍ୟାନ କରିବାକୁ ସକ୍ଷମ ନୁହଁନ୍ତି, ତେବେ ସେମାନେ ଅନ୍ତତଃ ଅନ୍ୟମାନଙ୍କୁ ଧ୍ୟାନ କରିବା ପାଇଁ ଛାଡି ଦେବା ଆବଶ୍ୟକ।” ଶ୍ରୀ ମା , TMCW-13/Words of the Mother-I/p-116 “କୌଣସି ସାମାଜିକ କିମ୍ବା ପାରିବାରିକ କର୍ତ୍ତବ୍ୟ ତୁଳନାରେ ଈଶ୍ୱରଙ୍କ ପ୍ରତି କର୍ତ୍ତବ୍ୟ ଅଧିକ ପବିତ୍ର; ଏହା ଅଧିକ ପବିତ୍ର କାରଣ ମାନବର ସାମୂହିକ ଜୀବନ ଭିତରେ ଏହାକୁ ପ୍ରାୟ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଅଣଦେଖା କରାଯାଏ କିମ୍ବା ଭୁଲ ବୁଝାଯାଏ ।“ ଶ୍ରୀ ମା , TMCW-14/Words of the Mother-II/p-286 "ଜୀବାତ୍ମା ଭଗବାନଙ୍କ, ଏବଂ କେବଳ ଭଗବାନଙ୍କ ଆଜ୍ଞା ପାଳନ ଏବଂ ସେବା କରିବାକୁ ବାଧ୍ୟ। ଯଦି ଭଗବାନ୍ ଏହାକୁ ପରିବାର, ଦେଶ କିମ୍ବା ମାନବତା ପାଇଁ କାମ କରିବାକୁ ନିର୍ଦ୍ଦେଶ ଦିଅନ୍ତି, ତେବେ ଏହା ଠିକ୍ ଅଛି ଏବଂ ସେ ବନ୍ଧନଗ୍ରସ୍ତ ନ ହୋଇ ଏହା କରିପାରିବ... ଯଦି ଈଶ୍ଵରଙ୍କ ଠାରୁ ଆଦେଶ ଆସିନଥାଏ, ତେବେ ଏହି ବ୍ୟକ୍ତି ସକଳଙ୍କ ସେବା କରିବା କେବଳ ସାମାଜିକ ଏବଂ ନୈତିକ ପରମ୍ପରା ପାଳନ କରିବା ହୋଇଥାଏ।" ଶ୍ରୀ ମା 17 December 1969, The Mother’s Centenary Works (second edition)/Vol-10/p-283 "ମୁଁ ପ୍ରସଙ୍ଗ ମନେ ରଖିନାହିଁ; କିନ୍ତୁ ମୁଁ ଭାବୁଛି ସେ [ଯୌଗିକ ସାଧନର ଲେଖକ] କହିବାର ଅର୍ଥ ହେଉଛି ଯେ ଯେତେବେଳେ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ନିମ୍ନ ଧର୍ମରୁ ଓହରି ଯିବାକୁ ପଡ଼େ, ସେତେବେଳେ ତାଙ୍କୁ ପ୍ରାୟତଃ ତିନି ଗୁଣର ବିଧାନକୁ ଭାଙ୍ଗିବାକୁ ପଡ଼ିଥାଏ, ଯାହା ଦ୍ୱାରା ତିନି ଗୁଣର ଅତୀତ ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମରେ ପହଞ୍ଚିବା ସମ୍ଭବ ହୁଏ। ଉଦାହରଣ ସ୍ଵରୁପ ସାମାଜିକ କର୍ତ୍ତବ୍ୟ, ଋଣ ପରିଶୋଧ କରିବା, ପରିବାରର ଯତ୍ନ ନେବା, ନିଜ ଦେଶ ସେବା କରିବାରେ ସାହାଯ୍ୟ କରିବା, ଇତ୍ୟାଦି ତିନି ଗୁଣର ବିଧାନ। ଯେଉଁ ବ୍ୟକ୍ତି ଆଧ୍ୟାତ୍ମିକ ଜୀବନ ଆଡ଼କୁ ମୁହାଁଇଥାଏ, ତାଙ୍କୁ ପ୍ରାୟତଃ ଏସବୁକୁ ପଛରେ ଛାଡ଼ିବାକୁ ପଡ଼ିଥାଏ ଏବଂ ତାଙ୍କର ଏହି ଅଧର୍ମ ପାଇଁ ତାଙ୍କୁ ଅନେକ ଲୋକଙ୍କ ଦ୍ୱାରା ନିନ୍ଦାର ସମ୍ମୁଖୀନ ହେବାକୁ ପଡ଼େ। କିନ୍ତୁ ଯଦି ସେ ଏହି ଅଧର୍ମ କରନ୍ତି ନାହିଁ, ତେବେ ସେ ସର୍ବଦା ନିମ୍ନ ପ୍ରକୃତିରେ ଆବଦ୍ଧ ବନ୍ଧନଗ୍ରସ୍ତ ଆତ୍ମା ହୋଇ ରୁହନ୍ତି - କାରଣ ସେଠାରେ ସର୍ବଦା କିଛି କର୍ତ୍ତବ୍ୟ କରିବାକୁ ପଡ଼ିଥାଏ - ଏବଂ ସେ କେବେବି ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମ ଅବଲମ୍ବିତ ଜୀବନ ନିର୍ବାହ କରିପାରିବେ ନାହିଁ କିମ୍ବା କେବଳ ବୃଦ୍ଧ ଏବଂ ତାଙ୍କର ଦକ୍ଷତା ଦୁର୍ବଳ ହୋଇଗଲେ ଏହା କରିପାରିବେ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-28 / ଯୋଗ ସମ୍ବନ୍ଧିତ ପତ୍ରାବଳୀ -I / p-438-439 "ଏହି ଆଶ୍ରମର ହିନ୍ଦୁ ଧର୍ମ କିମ୍ବା ସଂସ୍କୃତି ଅଥବା କୌଣସି ଧର୍ମ କିମ୍ବା ଜାତୀୟତା ସହିତ କିଛି ସମ୍ପର୍କ ନାହିଁ। (1) ଭାଗବତ ସତ୍ୟ (ଦିବ୍ୟ ସତ୍ୟ), ଯାହାକି ସମସ୍ତ ଧର୍ମ ପଛରେ ଥିବା ଆଧ୍ୟାତ୍ମିକ ବାସ୍ତବତା ଏବଂ (୨) ଅତିମାନସର (ସୁପ୍ରାମେଣ୍ଟାଲ୍) ଅବତରଣ, ଯାହା କୌଣସି ଧର୍ମକୁ ଜଣା ନାହିଁ, କେବଳ ସେହିଗୁଡ଼ିକ ହିଁ ଭବିଷ୍ୟତର କାର୍ଯ୍ୟର ଭିତ୍ତିଭୂମି ହେବ।" (ଏଠାରେ ଦିବ୍ୟ ସତ୍ୟ ଓ ପବିତ୍ର ଅତିମାନସର (ସୁପ୍ରାମେଣ୍ଟାଲ୍) ଅବତରଣ ପୂର୍ଣ୍ଣ ଯୋଗର ଭିତ୍ତିଭୂମି।) ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-701 “ଆମେ ଏଠାରେ ସମସ୍ତ କାମନା ଓ ବାସନା ତ୍ୟାଗ କରି ଈଶ୍ଵରଙ୍କ ଆଡକୁ ମୁହାଁଇବା ଏବଂ ଈଶ୍ଵରଙ୍କ ପ୍ରତି ସଚେତନ ହେବା ପାଇଁ ଆସିଛୁ । ଆମ ଜୀବନରେ ଈଶ୍ଵରଙ୍କୁ ଅନୁଭବ କରିବା ଏବଂ ପ୍ରକାଶ କରିବା ହେଉଛି ପ୍ରକୃତ ମାର୍ଗ, ପଶୁବତ୍ ବିଲେଇ ଏବଂ କୁକୁର ପରି ଜୀବନ ବଞ୍ଚିବା ନୁହେଁ।” ଶ୍ରୀ ମା The Mother’s Agenda-30.03.1972

Study Circle (Death God said to Savitri) "Who then art thou hiding in human guise? Thy voice carries the sound of infinity, Knowledge is with thee, Truth speaks through thy words; The light of things beyond shines in thy eyes." Savitri-663 “For writing, even more than for speaking, if you aspire to remain in the best attitude for advancing swiftly towards the Divine, you should make it a strict rule to speak (and even more to write) only what is absolutely indispensable. It is a marvellous discipline if you follow it sincerely.” The Mother TMCW-14/Words of the Mother-II/p-207 “However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes. Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable." The Mother TMCW-12/On Education/p-62-63 "When you speak, before the words come out of your mouth, concentrate just long enough to check your words and allow only those that are absolutely necessary to pass , only those that are not in any way harmful to your progress on the path of the great discovery." The Mother TMCW-12/On Education/p-34 20 September 2026 Sri Matriniketan Ashram 00:00 / 1:07:12 30 August 2026 Sri Matriniketan Ashram 00:00 / 1:16:06 16 August 2026 Sri Matriniketan Ashram 00:00 / 1:16:04 28 July 2026 Sri Matriniketan Ashram 00:00 / 59:11 19 July 2026 Sri Matriniketan Ashram 00:00 / 1:15:13 28 June 2026 Sri Matriniketan Ashram 00:00 / 1:01:19 13 September 2026 Sri Matriniketan Ashram 00:00 / 1:03:04 23 August 2026 Sri Matriniketan Ashram 00:00 / 1:05:03 9 August 2026 Sri Matriniketan Ashram 00:00 / 1:02:52 26 July 2026 Sri Matriniketan Ashram 00:00 / 1:11:44 5 July 2026 Sri Matriniketan Ashram 00:00 / 1:11:17 21 June 2026 Sri Matriniketan Ashram 00:00 / 1:10:32 11 Page 1 “The Blessed Lord said: The triple realisation of Brahman, atmani atmanam atmana or “of the self by the self in the self” reconciles the relation between Purusha (Spirit) and Prakriti (Matter); it comes by an inner meditation through which the eternal Self becomes visible, pasyanti, to us in our self-existence. Or it comes by the Yoga of the Sankhyas (the separation of the soul from nature). Or it comes by the Yoga of works. Others, who are unfit for these Dhyana, Jnana and Karma Yoga , may hear of the written Truth of Shastra from men of Spiritual attainment and mould the mind into the sense of THAT to which it listens with utter faith and concentration. But, however arrived at, it carries us beyond the limitation of death to a vast immortality of Spirit.” (The Gita-13.25, 26) “The Blessed Lord said: I am the birth of everything and from Me all proceeds into the development of action and movement; understanding thus, the wise adore Me in rapt emotion. Their consciousness full of Me, their life wholly given up to Me, illumining each other, mutually talking about Me, they are ever contented and joyful. To these who are thus in a constant union with Me, and adore Me with an intense delight of love, I give the Yoga of understanding, buddhi Yoga, by which they come to Me. Out of compassion for them, I, lodged in their self, lift the blazing lamp of knowledge and destroy the darkness which is born of the ignorance.” (The Gita-10.8, 9, 10,11) "The highest spiritual truth can be lived, can be seen, but can only be partially stated." Thus, Study Circle becomes for us a field of the larger significance of Prakriti Yajna , a means of collective Divine Union; if rightly performed, then it calls down vast rain of Divine Force or ‘sealike down pour of masses of a spontaneous knowledge’ ‘from heavenlier skies.’ Or ' Her mouth was seized to channel ineffable truths, Knowledge unthinkable found an utterance.' Study Circle also 'embraces the knowledge received from the past, it seeks to organise it anew for the present and the future.' (Refer CWSA-19/Essays on the Gita/p-264, CWSA-21/The Life Divine-291, Savitri-284, 553, CWSA-23/The Synthesis of Yoga/p-56) As per the Gita , the realisation of the Divine is an easier task of Study Circle or ' Easy the heavens were to build for God' (Savitri-653) and as per Savitri, the transformation of Nature appears as an impossible task of Study Circle or "E arth was his difficult matter, earth the glory" (Savitri-653) or "Earth saw my struggle, heaven my victory." (Savitri- 639) The greatest utility of Study Circle is not to limit it to Teachings alone but to utilise it as means of movement of the ascent of the Soul to travel ‘beyond the world’ (Savitri-319) to discover 'great impersonal speech' (Savitri-553) and descent of Divine Shakti 'Armed with the golden speech' (Savitri-681) to ‘save the world.’ (Savitri-319) Savitri also observed that the age-long grey restraints of earth cannot be broken by man’s slow impatient evolutionary life which is hurried towards a ‘sudden splendid path’ (Savitri-652) by the revelation, sermon and profound words of ‘human gods.’ (Savitri-652) Human words can only shadow the Divine Mother’s golden glorious Truth, to human thought ‘she is an unthinkable rapture of light,’ (Savitri-663) and to mortal speech she is an inexpressible marvel. (Savitri-663) Savitri felt that the most of the devotees or ‘tired Spirits’ (Savitri-647) are ‘tied to body and to mind’ (Savitri-647) and approach the God with the hope of satisfying their desire or lure of earthly boons and they are incapable of bearing the ‘wounds of Time.’ (Savitri-647) She was further informed by the Divine that most of the human beings are built on Nature’s early evolutionary plan and ‘owe small debt to a superior plane;’ (Savitri-689) thus man’s ‘mind is closed between two firmaments’ (Savitri-690) of seeking truth through (1) sight and sound or images and words, and (2) surface and brute out sides or consciousness is projected outward, and is unwilling to plunge into the inner depth of Truth. So the Divine advised Savitri not to disturb the life of the common man and their settled balance of created things by intervention of Spiritual energy and leave them to ‘heavy toil and slow aeonic steps’ (Savitri-690) and all shall be done for them ‘by the long act of Time.’ (Savitri-691) "“In Silence is wisdom” — it is in the inner silence of the mind that true knowledge can come; for the ordinary activity of the mind only creates surface ideas and representations which are not true knowledge. Speech is usually only the expression of the superficial nature — therefore to throw oneself out too much in such speech wastes the energy and prevents the inward listening which brings the word of true knowledge.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-159

"A Voice profound in the ecstasy and the hush They heard, beheld an all-revealing Light." Savitri-381 , Saturday Study Circle 19 September 2026 Sri Matriniketan Ashram 00:00 / 33:52 5 September 2026 Sri Matriniketan Ashram 00:00 / 35:25 22 August 2026 Sri Matriniketan Ashram 00:00 / 31:53 8 August 2026 Sri Matriniketan Ashram 00:00 / 33:23 25 July 2026 Sri Matriniketan Ashram 00:00 / 31:26 11 July 2026 Sri Matriniketan Ashram 00:00 / 34:45 12 September 2026 Sri Matriniketan Ashram 00:00 / 30:08 29 August 2026 Sri Matriniketan Ashram 00:00 / 32:07 15 August 2026 Sri Matriniketan Ashram 00:00 / 34:02 1 August 2026 Sri Matriniketan Ashram 00:00 / 57:52 18 July 2026 Sri Matriniketan Ashram 00:00 / 35:49 4 July 2026 Sri Matriniketan Ashram 00:00 / 31:15 5 Page 1 "A mutual debt binds man to the Supreme:" Savitri-67 "My (Savitri's) soul and his indissolubly linked.... To bring God down to the world on earth we came," Savitri-692 Through Saturday Study Circle we pay God's debt and through Sunday Study Circle we call down Divine energy. Both are an extension of self-discipline of the Vedic Sacrifice, Prakriti Yajna. " “It is always better not to listen to talks especially on so-called spiritual matters. Each one must follow his own way and the others have nothing to do with it.” The Mother TMCW-14/Words of the Mother-II/p-204 “Sri Aurobindo was very, very conscious of this general confusion, and so he didn’t much like … he wanted absolutely no propaganda, but he also didn’t much like attempts to “explain things” to people and make them “understand,” because he very well knew how useless it is. He very, very often said it to me: no propaganda whatsoever, of course, and above all, above all, no attempt to make people understand: the maximum effect one can obtain is the effect of the Consciousness at work in the world (universal gesture), because in everyone it produces the utmost the person can do – the utmost of what he can understand, he understands through the influence of the pressure of the Consciousness . As soon as words intervene, the whole mind makes a mess of it.” The Mother The Mother’s Agenda/Vol-10/p-60, “I don’t believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom—and stunts and booms exhaust the thing they carry on their crest and leave it lifeless and broken high and dry on shores of nowhere or it means a movement. A movement in the case of work like mine means the founding of a school or a sect or some damned nonsense. It means that hundreds and thousands of useless people join in and corrupt the work or reduce it to pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the ‘religions’ and the reason of their failure.” Sri Aurobindo 02.10.1934, SABCL/26/p-375 “And the effort of transformation limited to a small number becomes something FAR MORE precious and FAR MORE powerful for the realisation. It is as if a choice had been made of those (few) who will be the pioneers of the new creation. And all those idea of “spreading” [the ideal], of “preparation” or churning Matter – childishness. It is human agitation.” The Mother The Mother’s Agenda/27th November, 1965 (The above message hints that instead of propagating Their Teachings, those who put their concentration into living Their Teachings are instruments of Truth. Then that Influence will automatically spread over the earth. That is what we understand as self-expansion, which is an outcome of self-concentration.) " What is the true method for studying Sri Aurobindo’s works? (The Mother's reply) The true method is to read a little at a time, with concentration, keeping the mind as silent as possible, without actively trying to understand, but turned upwards, in silence, and aspiring for the light. Understanding will come little by little....And later, in one or two years, you will read the same thing again and then you will know that the first contact had been vague and incomplete, and that true understanding comes later, after having tried to put it into practice. " The Mother The Mother's Centenary Works/Vol-12/On Education/p-204 “Who can understand Sri Aurobindo? He is as vast as the universe and his teaching is infinite...The only way to come a little close to him is to love him sincerely and give oneself unreservedly to his work. Thus, each one does his best and contributes as much as he can to that transformation of the world which Sri Aurobindo has predicted.” The Mother TMCW-12/On Education/p-397, 2 December 196 " We sat together in sile nce for a few minutes, enjoying the company of our soul, and we witnessed the gates of Eternity opening wide before us.... It is in silence that the soul best expresses itself.... It is in the silence of complete identification with the Divine that true understanding is obtained... With words one can at times understand, but only in silence one knows ..... Silence: the condition of the being when it listens to the Divine. " The Mother The Mother's Centenary Works/Vol-14/Words of the Mother-II/p-143 “Not inexplicable certainly; it was the condition of silence of the mind to which he (Sri Aurobindo) had come by his meditation for 3 days with Lele in Baroda and which he kept for many months and indeed always thereafter, all activity proceeding on the surface; but at that time there was no activity on the surface. Lele told him to make namaskar to the audience and wait and speech would come to him from some other source than the mind. So in fact, the speech came, and ever since all speech, writing, thought and outward activity have so come to him from the same source above the brain-mi nd.” Sri Aurobindo CWSA-36//Autobiographical Notes/p-111

Contact with the World Mother Earth "Knows that one high step might enfranchise all" Savitri-291 We welcome all sincere and insatiable seekers, students of the eternal unfolding of Truth, researchers of the subtle planes of existence, and collaborators in the Divine Work. Our objective is primarily to unite with the Transcendent Divine, who appears as a stranger to the world, and secondarily to unite with the Universal Divine and work for the good of all creatures through the movement of cosmic Consciousness, without expecting any favour either from the Creator or from His creation. If the readers and visitors receive the brief Divine touch, then our act of offering this website to the universal Divine is partly fulfilled. This self-offering becomes complete and fulfilled with 'a constant divine giving of itself and its powers, an outflowing of the knowledge, light, strength, love, joy, helpful shakti which it possesses in the Divine and by his influence and effluence on all around it according to their capacity of reception or on all this world and its creatures.' (CWSA/19/Essays on the Gita/p-490-491) This Contact page serves as both a means of correspondence and a gateway to the Ashram's collective work. Contact Information: Sri Matriniketan Ashram Sri Aurobindo Centre, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Odisha, India See Google map (Sri Matri Dhyana Mandir) See Google map (Sri Matriniketan Ashram Sri Aurobindo Centre ) See Google map (The Mother's Ideal Integral School ) See Google Map (Pondicherry Branch Office) Oceanique 16 , 33, Pillayar Koil St, Vaithikuppam, Puducherry, 605001 Readers' Queries & Correspondence: Email and communication guidelines: samaakrishna1@gmail.com Website Directory: This website is a new manifestation through self-expansion. This secondary self-expansion is the outcome of primary action of self-concentration. Self-concentration is defined as pursuing inner development without dependence on outer aid and as a ceaseless movement towards Psychic and Spiritual Consciousness and their opening to Cosmic Consciousness. The following pages provide access to the Ashram's collective work in education, research, sadhana and Integral Yoga. Gateway to the Ashram's Work: This website presently contains more than 100 (103) interconnected webpages related to Integral Yoga, its relation with traditional Yoga, the Spiritual History of the Earth, modern Wisdom, Education, Ashram Life and Collective Evolution. The Contact page functions as a mini sitemap of the entire Ashram website. The structure reveals a straightforward and truthful accountability to the world and humanity, without show and pretense: Home → Ashram → Objective → Integral Yoga → Research → Journal → Education → Publications → The Call → Contact This is not merely a collection of webpages. It resembles a Spiritual curriculum: 1. Accountability of Sadhana in the Home Page 2. Enter the Universalised Consciousness of the Ashram . 3. Understand its Comprehensive Objective . 4. Constant renovation of all Truth and Practice through Integral Yoga, which " needs to develop its own forms and processes..." 5. Deepen and adventure into the ten subtle worlds through subjective Research . This is possible after the discovery of Psychic being in the heart and Spiritual being above the head. 6. We are here not only to repeat the Spiritual experience of the great past but to 'go farther' towards a greater future. Thus, the Journal is not only a restatement of the highest hinted written truth but also traces a new and unknown passage of Integral Yoga. 7. Utilitarian application and generalisation of Integral Yoga through Education . And 'the children will follow yogic methods in their education and prepare and try to bring down new knowledge.' 8. Self-expansion through Publications, which is the outcome of Self-concentration . Those who have realised Divine union through self-concentration utilise their every moment as a manifestation of Divine Will through self-expansion. 9. Prepare for "intensive sadhana " to receive the second Divine Call of becoming a channel of vast Spiritual Shakti . “And when that greater Self comes sea-like down To fill this image of our transience, All shall be captured by delight, transformed:” Savitri-171 10. This underlying architecture gives the website a distinctive inner unity or Savitri's single-minded pursuit of triple Divine Contact: (1) Individual Psychic being : "His only comrade is the Strength within" (Savitri-368), “She knew that first she must discover her soul." (Savitri-501) (2) Universal Divine: "In the world’s contacts meet his single touch;" (Savitri-476), "A deep solidarity joins its contrary powers;" (Savitri-541), “His gates to the world were swept with seas of light.” (Savitri-236) (3) Transcendent Divine: "Her consciousness grew aware of him alone." (Savitri-410), “Her aim, joy, origin, Satyavan alone.” (Savitri-579), (Para-prakriti Savitri's declaration on Paramatma Satyavan ) "Desiring me since first the world began." (Savitri-614), "And all her life was conscious of his life" (Savitri-715). Savitri (the Mother) within us primarily searches and grows with Satyavan (the Master) within us ceaselessly in each birth and secondarily gathers together very few destined brother Souls without, deputed by the Divine for collective Divine action, Divine Wisdom and Divine Love. Savitri, as the universal Divine Mother, is guided and directed by the Supreme Lord: "All beings shall be to thy life my emissaries; Drawn to me on the bosom of thy friend, Compelled to meet me in thy enemy’s eyes, My creatures shall demand me from thy heart. Thou shalt not shrink from any brother soul. Thou shalt be attracted helplessly to all. Men seeing thee shall feel my hands of joy," (Savitri-701) Savitri , as transcendent Supreme Mother, visits our life: “Our greater self of knowledge waits for us, A supreme light in the truth-conscious Vast: It sees from summits beyond thinking mind, It moves in a splendid air transcending life. It shall descend and make earth’s life divine.” Savitri-484 HOME PAGE SECTION (4 pages): https://www.srimatriniketanashram.com/ https://www.srimatriniketanashram.com/sri-dhyana-matri-mandir https://www.srimatriniketanashram.com/sri-matriniketan-ashram https://www.srimatriniketanashram.com/accountability-in-sadhana ASHRAM SECTION (12 pages): https://www.srimatriniketanashram.com/the-ashram https://www.srimatriniketanashram.com/the-ashram/child-and-ripened-soul https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail https://www.srimatriniketanashram.com/the-ashram/the-hierarchies-of-ashram-living https://www.srimatriniketanashram.com/the-ashram/mothers-virgin-fortress https://www.srimatriniketanashram.com/the-ashram/sri-aurobindos-consciousness https://www.srimatriniketanashram.com/the-ashram/mothers-consciousness https://www.srimatriniketanashram.com/the-ashram/whwm2014 https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/integral-karma-yoga https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/integral-jnana-yoga https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/integral-bhakti-yoga https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/yoga-of-self-perfection OBJECTIVE SECTION (11 pages) : https://www.srimatriniketanashram.com/objective https://www.srimatriniketanashram.com/objective/objective-in-detail https://www.srimatriniketanashram.com/objective/objective-in-detail/mundane-perfection https://www.srimatriniketanashram.com/objective/objective-in-detail/moderate-spirituality https://www.srimatriniketanashram.com/objective/objective-in-detail/ascetics-fortress https://www.srimatriniketanashram.com/objective/the-divine-centre https://www.srimatriniketanashram.com/objective/the-agenda-of-collective-living https://www.srimatriniketanashram.com/objective/the-agenda-of-collective-living/christmas-message https://www.srimatriniketanashram.com/objective/the-divine-centre/whs-2 https://www.srimatriniketanashram.com/objective/the-divine-centre/the-mothers-relics-and-paduka https://www.srimatriniketanashram.com/objective/ashram-news https://www.srimatriniketanashram.com/objective/integral-transformation https://www.srimatriniketanashram.com/objective/earths-spiritual-history https://www.srimatriniketanashram.com/flower-decorations INTEGRAL YOGA SECTION (10 pages): https://www.srimatriniketanashram.com/integral-yoga https://www.srimatriniketanashram.com/integral-yoga/integra-yoga-in-detail https://www.srimatriniketanashram.com/integral-yoga/the-synthesis-of-yoga https://www.srimatriniketanashram.com/integral-yoga/the-synthesis-of-yoga/the-central-truth-of-tsy https://www.srimatriniketanashram.com/integral-yoga/the-mother-handbook https://www.srimatriniketanashram.com/integral-yoga/the-mother-handbook/the-central-truth-of-the-mother https://www.srimatriniketanashram.com/integral-yoga/the-life-divine https://www.srimatriniketanashram.com/integral-yoga/the-life-divine/the-central-truth-of-tld https://www.srimatriniketanashram.com/integral-yoga/savitri-handbook https://www.srimatriniketanashram.com/integral-yoga/central-truth-savitri RESEARCH SECTION (12 pages) : https://www.srimatriniketanashram.com/research https://www.srimatriniketanashram.com/research/auroprems-savitri-study https://www.srimatriniketanashram.com/research/new-research https://www.srimatriniketanashram.com/research/bhagavad-gita https://www.srimatriniketanashram.com/research/research-in-detail https://www.srimatriniketanashram.com/research/new-research-on-the-mother-and-integral-tantra https://www.srimatriniketanashram.com/research/the-main-formula-of-integral-yoga https://www.srimatriniketanashram.com/research/the-questions-raised-by-death-god https://www.srimatriniketanashram.com/research/from-puri-to-pondicherry https://www.srimatriniketanashram.com/research/root-formula-of-integral-yoga https://www.srimatriniketanashram.com/research/main-frame-of-integral-yoga https://www.srimatriniketanashram.com/research/sevenfold-self-ignorance JOURNAL SECTION (6 pages) : https://www.srimatriniketanashram.com/journal https://www.srimatriniketanashram.com/studycircle https://www.srimatriniketanashram.com/saturday-study-circle https://www.srimatriniketanashram.com/journal/the-descent https://www.srimatriniketanashram.com/journal/journal-in-detail https://www.srimatriniketanashram.com/journal/study-circle-in-detail EDUCATION SECTION (24 pages): https://www.srimatriniketanashram.com/education https://www.srimatriniketanashram.com/education/photo https://www.srimatriniketanashram.com/education/tribute-pranabda https://www.srimatriniketanashram.com/education/photo/seekers-questions https://www.srimatriniketanashram.com/education/whs-ii https://www.srimatriniketanashram.com/education/odia-section https://www.srimatriniketanashram.com//education/french-section https://www.srimatriniketanashram.com//education/sri-k-anurakta https://www.srimatriniketanashram.com/education/education-in-detail https://www.srimatriniketanashram.com/education/the-task-of-integral-education https://www.srimatriniketanashram.com/education/the-central-truth-of-integral-education https://www.srimatriniketanashram.com/education/french-section/the-bhagavad-gita-french https://www.srimatriniketanashram.com/education/odia-section/the-bhagavad-gita-odia https://www.srimatriniketanashram.com/education/odia-section/the-bhagavad-gita-sanskrit-odia-french https://www.srimatriniketanashram.com/education/the-mothers-ideal-integral-school https://www.srimatriniketanashram.com/education/integral-physical-education https://www.srimatriniketanashram.com/education/integral-vital-education https://www.srimatriniketanashram.com/education/integral-mental-education https://www.srimatriniketanashram.com/education/integral-psychic-education https://www.srimatriniketanashram.com/education/integral-spiritual-education https://www.srimatriniketanashram.com/education/universal-education https://www.srimatriniketanashram.com/education/integral-supramental-education https://www.srimatriniketanashram.com/education/integral-bliss-self-education https://www.srimatriniketanashram.com/education/subconscient-education https://www.srimatriniketanashram.com/education/inconscient-education https://www.srimatriniketanashram.com/education/emergence-of-integral-personality https://www.srimatriniketanashram.com/education/the-true-leader-of-men PUBLICATIONS SECTION : (7 books) This section is also a spiritual offering. In the spirit of divine giving, the updated manuscripts of these works are available freely across this website for all sincere seekers. For those who prefer the utility of digital readers, electronic formats are accessible via Kindle. https://www.srimatriniketanashram.com/publications 1) THE SYNTHESIS OF EDUCATION— [Link to Free Manuscript ] |: Kindle 2) THE DIVINE BLISS— [Link to Free Manuscript ] |: Kindle 3) THE BHAGAVAD GITA AND INTEGRAL YOGA— [Link to Free Manuscript ] |: Kindle 4) SRI K. ANURAKTA AND THE EVOLUTION OF SRI MATRINIKETAN ASHRAM--This volume is intentionally withheld from public digital distribution because this book reveals personal vision experience, which demands secrecy and silence. "The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity secrecy was always insisted on by the mystics.” CWSA-28/Letters on Yoga-I/p-267: Kindle 5) THE MOTHER'S MANIFESTATION— [Link to Free Manuscript ] |: Kindle 6: TATTVAMASI— [Link to Free Manuscript ] |: Kindle 7) THE INTEGRAL YOGA AND SANATANA DHARMA— [Link to Free Manuscript ] |: Kindle THE CALL SECTION (4 pages): https://www.srimatriniketanashram.com/the-call https://www.srimatriniketanashram.com/the-divine-call https://www.srimatriniketanashram.com/the-call/the-call-in-detail https://www.srimatriniketanashram.com/the-call/sixfold-divine-call CONTACT SECTION (3 pages) : https://www.srimatriniketanashram.com/contact https://www.srimatriniketanashram.com/contact/readersquery https://www.srimatriniketanashram.com/search Download this WEB PAGE as a PDF file: The Mother's Message: The following messages of The Mother express the spirit in which this Ashram seeks to link with the world while itself preoccupied in living, serving and collaborating in the Divine Work: “A new world, based on Truth and refusing the old slavery to falsehood, wants to take birth. In all countries there are people who know it, at least feel it. To them we call: “ Will you collaborate? ” The Mother TMCW-15/Words of the Mother-III/p-62 “For those who are eager to get rid of falsehood, here is a way: Do not try to please yourself, do not try either to please others. Try only to please the Lord …Because He alone is the Truth. Each and every one of us, human beings in our physical body, is a coat of falsehood put on the Lord and hiding Him…As He alone is true to Himself, it is on Him that we must concentrate and not on the coats of falsehood.” The Mother TMCW/15/Words of the Mother-III/80, TMCW/14/Words of the Mother-II/196, “A decisive choice has to be made between lending the body to nature’s ends in obedience to her demand to perpetuate the race as it is, and preparing this very body to become a step towards the creation of a new race. The two cannot go together; at every minute you have to decide whether you wish to remain within the manhood of yesterday or belong to the supermanhood of tomorrow . ” The Mother TMCW/Vol-14/Words of the Mother-II/p-127, TMCW/Vol-12/On Education/p-54-55 Those who are deeply dissatisfied with life as it is, those who have gone through and overcome the extreme adversity of life, those who have gone ‘through a period of brutal handling before it can be ready to get away more sincerely from slavery to activity,’ 'those who face even the hardest conditions of life,' out of them some have ‘intensest aspiration’ and a life of hard sacrifice; they are considered fit to lead a higher Spiritual life in a Divine Centre; others are satisfied with easy and comfortable normal human existence. It 'is a dullness, a tamas, a lack of aspiration, a miserable laxity, an I-don’t-care attitude' that 'hinders people from consecrating themselves to an inner realisation.' (Refer The Mother’s Agenda - September 16, 1964, The Mother's Centenary Works-8/Questions and Answers-1956/160-161)

Publisher's Note “Yes, it will be very good for you to read and translate the Arya … I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-321, "ହଁ, ତୁମ ପାଇଁ ଆର୍ଯ୍ୟ ପତ୍ରିକା ପଢିବା ଏବଂ ଅନୁବାଦ କରିବା ବହୁତ ଭଲ ହେବ... ମୁଁ ତୁମକୁ ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ, (Essays on the Gita), ପ୍ରଥମ ଭାଗର ଏକ ସଂସ୍କରଣ ପଠାଇବି; ଏଥିରୁ ଆରମ୍ଭ କରି ଓ ଏହାକୁ ଅନୁବାଦ କରିବା ତୁମ ପାଇଁ ସର୍ବୋତ୍ତମ ହେବ। ପ୍ରତିଦିନ କେବଳ ଅଳ୍ପ ଅନୁବାଦ କରିବାକୁ ନିଜକୁ ଅଭ୍ୟସ୍ତ କର ଏବଂ ଏହା ବହୁତ ସତର୍କତାର ସହିତ କର। ଶୀଘ୍ର ଲେଖ ନାହିଁ; ତୁମେ ଯାହା ଲେଖାହୋଇଛି ତାହା ଅନେକ ଥର ପଢ ଏବଂ ଦେଖ ଯେ ଏହା ମୂଳ ଲେଖାର ଭାବକୁ ନିର୍ଭୁଲ ଭାବରେ ପ୍ରତିନିଧିତ୍ଵ କରେ କି ନାହିଁ, ଏବଂ ଭାଷା ଓ ଭାବକୁ ଉନ୍ନତ କରାଯାଇପାରିବ କି ନାହିଁ। ସମସ୍ତ ବିଷୟରେ, ମାନସିକ ଏବଂ ଶାରୀରିକ ସ୍ତରରେ, ବର୍ତ୍ତମାନ ତୁମର ଏହା ଲକ୍ଷ୍ୟ ହେବା ଉଚିତ, ଦୃତ ବେଗରେ ଲେଖିବା ଏବଂ ଶୀଘ୍ର ଲେଖାକୁ ସମାପ୍ତ କରିବା ଆଭିମୁଖ୍ୟ ରହିବା ଅନୁଚିତ, ବରଂ ସବୁକିଛି ସତର୍କତାର ସହିତ, ସମ୍ପୂର୍ଣ୍ଣ ଏବଂ ତୃଟି ଶୁନ୍ୟ ଭାବରେ ସମ୍ପାଦନ କରିବା ଆବଶ୍ୟକ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-36/ଆତ୍ମଜୀବନୀ ଟିପ୍ପଣୀ/ପୃ-୩୨୧ “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga. To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 "ମୁଁ କହିପାରିବି ଯେ ଗୀତାର ମାର୍ଗ ନିଜେ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ଏକ ଅଂଶ ଏବଂ ଯେଉଁମାନେ ଏହାକୁ ଅନୁସରଣ କରିଛନ୍ତି, ଆରମ୍ଭରେ କିମ୍ବା ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ, ସେମାନଙ୍କର ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଅନ୍ୟମାନଙ୍କ ତୁଳନାରେ ଏକ ଶକ୍ତିଶାଳୀ ଭିତ୍ତିଭୂମି ରହିଛି। ତେଣୁ ଏହାକୁ ଅଲଗା ଓ ନିମ୍ନ ମାନର ମାର୍ଗ ଦର୍ଶକ ଭାବରେ ଦେଖିବା ଠିକ୍ କଥା ନୁହେଁ... ମୁଁ ତୁମ ପାଇଁ ଗୀତାର ପଦ୍ଧତି ପରାମର୍ଶ ଦେଇଥିଲି କାରଣ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଆବଶ୍ୟକ ମାର୍ଗ ଦର୍ଶନ ତୁମ ପାଇଁ ବହୁତ କଷ୍ଟକର ମନେ ହୁଏ | ଯଦି ତୁମେ ନିଜ ଉପରେ କମ୍ କଠୋର ସାଧନା ଦାବି କରନ୍ତ, ତେବେ ଅଧିକ ଯୋଗ ସାଧନାର ସୁଯୋଗ ମିଳିପାରନ୍ତା...” ଶ୍ରୀ ଅରବିନ୍ଦ/ସିଡବ୍ଲ୍ୟୁଏସ୍ଏ-୨୯/ଯୋଗ ସମ୍ପର୍କିତ ଚିଠି-୨/ପୃଷ୍ଠା-୪୪୫-୪୪୬ This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation on Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’26…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’22 secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. ଏହି ୱେବ୍ ପୃଷ୍ଠାଟି 'ଭଗବତ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ' ପୁସ୍ତକର ଏକ ଅନୁବନ୍ଧ । 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥରେ ଶ୍ରୀ ମା'ଙ୍କ ବକ୍ତବ୍ୟକୁ ଯାଞ୍ଚ କରିବା ବ୍ୟତୀତ, 'ଓହ, କେତେ ସମ୍ପଦ- ଏକ ସୁନା ଖଣି!' 26… ଏହି ପୁସ୍ତକଟି ଆଂଶିକ ଭାବରେ ଏକ ପୂ ର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଠାରୁ ଦାବି କରାଯାଇଥିବା ତ୍ରିସ୍ତରୀୟ ଉତ୍ତରଦାୟିତ୍ୱକୁ ପୂରଣ କରେ; ପ୍ରଥମତଃ, ନିଜ ଆତ୍ମାକୁ ସନ୍ତୁଷ୍ଟ କରିବା ପାଇଁ 'ତାଙ୍କୁ ତାଙ୍କର ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାର ନିୟମରୁ ଆରମ୍ଭ କରିବାକୁ ପଡ଼ିବ, ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ହିସାବ ନେବାକୁ ପଡ଼ିବ ଏବଂ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ପୂର୍ଣ୍ଣତାର ନିୟମରେ ପରିଣତ କରାଯାଇପାରିବ ତାହା ଦେଖିବାକୁ ପଡ଼ିବ; 22 ଦ୍ବିତୀୟତଃ, ସେ ଜଗତ ପ୍ରତି ତାଙ୍କର ସାଧନା ପାଇଁ ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯିଏ କି ତାଙ୍କର ବୃହତ ଆତ୍ମା ଏବଂ ଯାହାଙ୍କ ସହିତ ସେ ପାରସ୍ପରିକ ଋଣସୁତ୍ରରେ ବନ୍ଧା; ତୃତୀୟତଃ, ସେ ଈଶ୍ୱରୀୟ ଉତ୍ସପ୍ରତି ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯାହାଙ୍କଠାରୁ ସେ ବହୁଳ କୃପା ପ୍ରାପ୍ତ କରନ୍ତି ଏବଂ ପ୍ରଚୁର ପରିମାଣରେ ସମର୍ଥନ ପାଆନ୍ତି । This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga, the static Divine union is dynamised. ଏହି ପୁସ୍ତକ ଟି 'ଯୋଗ ସମନ୍ୱୟ' ପୁସ୍ତକରେ ପ୍ରକାଶିତ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ନିର୍ଦ୍ଦେଶକୁ ଆଂଶିକ ଭାବରେ ପୂରଣ କରେ ଯେ ପୂର୍ଣ୍ଣ ଯୋଗ ଆରମ୍ଭ କରିବା ପୂର୍ବରୁ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଗତିଶୀଳ ପରମାତ୍ମାକୁ ସ୍ଥିର ଜଡ ପଦାର୍ଥ ସହିତ ଯୋଡିବା) ଜଣେ ସାଧକ ବେଦ, ଉପନିଷଦ ଏବଂ ଗୀତାର ବେଦାନ୍ତିକ ଗ୍ରନ୍ଥକୁ ଦୀର୍ଘ ଦିନ ଧରି ଅଭ୍ୟାସ କରି ନିଜର ଆର୍ଯ୍ୟ ମାନ୍ୟତା ବଜାୟ ରଖିବା ଆବଶ୍ୟକ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ପରମାତ୍ମା ବା ସ୍ଥିର ଭଗବାନ୍ ଙ୍କ ସହିତ ଜିବାତ୍ମାଙ୍କ ମିଳନ ଦ୍ୱାରା ଆଧ୍ୟାତ୍ମିକ ଭିତ୍ତିଭୂମିକୁ ସୁଦୃଢ଼ କରିବା)। ପୂର୍ଣ୍ଣ ଯୋଗରେ ସ୍ଥିର ଦିବ୍ୟ ମିଳନକୁ ପ୍ରତିଷ୍ଠିତ ଗତିଶୀଳ ଦିବ୍ୟ ମିଳନରେ ପରିଣତ କରାଯାଏ । This book partly bridges the gulf between the moderate Spiritual Teachings of the Gita with the strong Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri- 639) ଏହି ପୁସ୍ତକଟି ଗୀତାର ମଧ୍ୟମ ଆଧ୍ୟାତ୍ମିକ ଶିକ୍ଷା ଓ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥର ଦୃଢ଼ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ଏବଂ ସାବିତ୍ରୀଙ୍କ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ମଧ୍ୟରେ ଥିବା ବ୍ୟବଧାନକୁ ଆଂଶିକ ଭାବରେ ଯୋଡ଼ିଥାଏ । କିମ୍ବା ଏହା ଆଂଶିକ ଭାବରେ 'ଭଗବାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗ ନିର୍ମାଣ କରିବା ସହଜ ଥିଲା' (ସାବିତ୍ରୀ-୬୫୩)କୁ "ପୃଥିବୀ ତାଙ୍କର କଠିନ ଜଡ ପଦାର୍ଥ, ପୃଥିବୀର ଗୌରବ ଥିଲା କଷ୍ଟକର ଉପଲବ୍ଧି" (ସାବିତ୍ରୀ-୬୫୩) ସହିତ ସମନ୍ୱୟ କରିଛି ଏବଂ "ପୃଥିବୀ ମୋର ସଂଘର୍ଷ ଦେଖିଛି, ସ୍ୱର୍ଗ ମୋର ବିଜୟ" (ସାବିତ୍ରୀ- ୬୩୯) ଭାବରେ ଦିବ୍ୟ ଜନନୀଙ୍କ ସର୍ବଶ୍ରେଷ୍ଠ କାର୍ଯ୍ୟକୁ ସ୍ୱୀକୃତି ଦେଇଛି । OM TAT SAT At Their Feet, S.A. Maa Krishna ଓଁ ତତ୍ ସତ୍ ପ୍ରଭୁ ଚରଣାଶ୍ରୀତା ଏସ. ଏ. ମା କ୍ରୀଷ୍ଣା “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "ମୁଁ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ଭେଟିଥିଲି (ସେତେବେଳେ ମୋର ବୟସ ବୋଧହୁଏ ୨୦ କିମ୍ବା ୨୧ ବର୍ଷ ଥିଲା), ଜଣେ ଭାରତୀୟ ଯିଏ ୟୁରୋପ ଆସିଥିଲେ ଏବଂ ଯିଏ ମୋତେ ଗୀତା ବିଷୟରେ କହିଥିଲେ । ଏହାର ଏକ ଫରାସୀ ଅନୁବାଦ ଥିଲା (ଏକ ଦରିଦ୍ର ଅନୁବାଦ, ମୁଁ କହିବି) ଯାହା ସେ ମୋତେ ପଢିବାକୁ ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ତା'ପରେ ସେ ମୋତେ ଚାବି ଦେଇଥିଲେ (ତାଙ୍କ ଚାବି, ଏହା ତାଙ୍କର ଚାବି ଥିଲା)। ସେ କହିଲେ, 'ଗୀତା ପଢ଼ନ୍ତୁ...' (ଗୀତାର ଏହି ଅନୁବାଦ ଯାହା ପ୍ରକୃତରେ ଅଧିକ ମୂଲ୍ୟବାନ ନଥିଲା କିନ୍ତୁ ଏହା ସେତେବେଳେ ଉପଲବ୍ଧ ଏକମାତ୍ର ଅନୁବାଦ ଥିଲା - ସେହି ସମୟରେ ମୁଁ ଅନ୍ୟ ଭାଷାରେ କିଛି ବୁଝି ପାରିନଥିଲି; ଏବଂ ଏହା ବ୍ୟତୀତ, ଇଂରାଜୀ ଅନୁବାଦ ଗୁଡ଼ିକ ମଧ୍ୟ ସେତିକି ଦରିଦ୍ର ଏବଂ ... ଠିକ୍ ଅଛି, ଶ୍ରୀ ଅରବିନ୍ଦ ସେ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ଗୀତାକୁ ନେଇ କାର୍ଯ୍ୟ କରିନଥିଲେ !)। ସେ କହିଲେ, 'କୃଷ୍ଣ ହେଉଛନ୍ତି ଅନ୍ତର୍ନିହିତ ଭଗବାନ, ଭିତରେ ଥିବା ଭଗବାନଙ୍କ ପ୍ରତୀକ ବୋଲି ଜାଣି ଗୀତା ପଢ଼ନ୍ତୁ।' ତାଙ୍କର ବକ୍ତବ୍ୟ ଏତିକି ଥିଲା। 'ସେହି ଜ୍ଞାନ ସହିତ ପଢ଼ନ୍ତୁ - ଏହି ଜ୍ଞାନ ସହିତ ଯେ କୃଷ୍ଣ ତୁମ ଭିତରେ ଥିବା ପରମେଶ୍ଵର, ଭଗବାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।' ଠିକ୍ ଅଛି, ଗୋଟିଏ ମାସ ମଧ୍ୟରେ, ମୋର ପୁରା ଭଗବଦ୍ ଉପଲବ୍ଧି ହୋଇଗଲା!" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା/ଅଗଷ୍ଟ ୨୫, ୧୯୫୪ 1 / Chapter 1. The Dejection of Arjuna Summary or A Brief Restatement: Arjuna's recoil from the war field is observed in this first chapter. Whatever emotional feeling and attachment towards kith and kin he expressed to the Lord is identified here as Soul-slaying truth. Our understanding of the Creator of the World: "We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer." 382 Our understanding of the Creation: "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda." 382 Our understanding of the First Law of the Creator: “Thou shalt not conquer except by battle with thy fellows and thy surroundings; thou shalt not even live except by battle and struggle and by absorbing into thyself other life. The first law of this world that I have made is creation and preservation by destruction.” 40 The Message of this First Chapter for a Sadhak of Integral Yoga: "He (the Lord) discourages the tamasic recoil and the tendency to renunciation and enjoins the continuance of action and even of the same fierce and terrible action, but he points the disciple towards another and inner renunciation which is the real issue from his crisis and the way towards the soul’s superiority to the world-Nature and yet its calm and self-possessed action in the world. Not a physical asceticism, but an inner askesis is the teaching of the Gita." 55-56 ସାରାଂଶ କିମ୍ବା ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର : ଗୀତାର ପ୍ରଥମ ଅଧ୍ୟାୟ ଏହି ବାର୍ତ୍ତା ଦିଏ ଯେ ଯଦି ଜଣେ ଅନ୍ତର ଏବଂ ଉର୍ଧ ଜଗତରୁ ଆତ୍ମ ଶକ୍ତି ସଂଗ୍ରହ କରିବ ନାହିଁ, ତେବେ ଅତ୍ୟନ୍ତ ପ୍ରତିକୂଳ ପରିସ୍ଥିତିରେ, ସେ ତାମସିକ ଏବଂ ରାଜସିକ ଚେତନା ଅବସ୍ଥାରେ ଆଧ୍ୟାତ୍ମିକ ପତନ ଅନୁଭବ କରିବ। ଅର୍ଜୁନଙ୍କୁ ତାଙ୍କର ନିଜ ଆତ୍ମୀୟ (ମିଥ୍ୟାର ପ୍ରତୀକ) ହତ୍ୟା କରିବାର କାର୍ଯ୍ୟ ଦିଆଯାଇଥିଲା, ଯାହାକୁ ପ୍ରଭୁ ସୂକ୍ଷ୍ମ ଜଗତରେ ପୂର୍ବରୁ ହତ୍ୟା କରିଥିଲେ। ଯଦି ସେହି କାର୍ଯ୍ୟ ଏକ ବିଶ୍ବାତିତ ଶକ୍ତିର ହସ୍ତକ୍ଷେପ ଦ୍ୱାରା ସୂକ୍ଷ୍ମ ଜଗତରେ ପୂର୍ବରୁ ସମ୍ପାଦିତ ହୁଏ ତେବେ ସେହି ବସ୍ତୁଗତ ଏବଂ ବାହ୍ୟ କାର୍ଯ୍ୟକୁ ଦିବ୍ୟ କାର୍ଯ୍ୟ ଭାବରେ ବିବେଚନା କରାଯାଏ। ଏହି ଜଗତ ଏବଂ ଜୀବନକୁ ଏଠାରେ ଏକାଧିକ ସୂକ୍ଷ୍ମ ଜଗତରେ ଚାଲିଥିବା ଆଭ୍ୟନ୍ତରୀଣ ଏବଂ ବାହ୍ୟ ଯୁଦ୍ଧର କ୍ଷେତ୍ର ଭାବରେ ଗ୍ରହଣ କରାଯାଇଛି। ଗୀତାରେ ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ଉଠାଯାଇଥିବା ମୂଳ ପ୍ରଶ୍ନକୁ ଦିବ୍ୟ ସିଦ୍ଧତାର ଅଭିଜ୍ଞତା ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, ଯାହା କାର୍ଯ୍ୟ ଏବଂ ଜୀବନରେ ବହୁଳ ଭାବରେ ପ୍ରକାଶିତ। ଭଗବାନ ଅର୍ଜୁନଙ୍କୁ ପ୍ରତିଜ୍ଞା କରିଛନ୍ତି ଯେ ସେ ମାନବତାକୁ ନିମ୍ନ ପ୍ରକୃତିର ଯୁଆଳିରୁ ଉଠାଇବେ ଏବଂ ଏହି ପୃଥିବୀଗତ, ସାଧାରଣ କାର୍ଯ୍ୟକୁ ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିଣତ କରିବେ। ଏଠାରେ, କୁରୁକ୍ଷେତ୍ର ହେଉଛି ମିଥ୍ୟା ବିରୁଦ୍ଧରେ ବାହ୍ୟ ଯୁଦ୍ଧର ପ୍ରତୀକ, ଧର୍ମକ୍ଷେତ୍ର ହେଉଛି ନିମ୍ନ ପ୍ରକୃତି ବିରୁଦ୍ଧରେ ଆଭ୍ୟନ୍ତରୀଣ ଯୁଦ୍ଧର ପ୍ରତୀକ; ଅର୍ଜୁନ ହେଉଛନ୍ତି ପରମାତ୍ମାଙ୍କ ନିକଟତମ ସାଥୀ ଏବଂ ଯନ୍ତ୍ରର ପ୍ରତୀକ, ପ୍ରଭୁ ଏଠାରେ ଦିବ୍ୟ ଶିକ୍ଷକ ଭାବରେ ପ୍ରକାଶିତ ହୋଇଛନ୍ତି, ଯିଏ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ବନ୍ଧୁ ଏବଂ ସମସ୍ତ ବହୁ ସୂକ୍ଷ୍ମ ଜଗତର ପ୍ରଭୁ। ଏଠାରେ, ନିମ୍ନ ପ୍ରକୃତି ହେଉଛି ଆତ୍ମା ହତ୍ୟାକାରୀ ସତ୍ୟର ପ୍ରତୀକ ଏବଂ ଉର୍ଧ ପ୍ରକୃତି ହେଉଛି ଆତ୍ମା ରକ୍ଷାକାରୀ ସତ୍ୟର ପ୍ରତୀକ। ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଯୁଦ୍ଧ କ୍ଷେତ୍ରରୁ ଅର୍ଜୁନଙ୍କ ଭୟାଳୁ ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଦେଖିବାକୁ ମିଳିଛି। ପ୍ରଭୁଙ୍କ ପ୍ରତି ସେ ଯେଉଁ ଭାବନାତ୍ମକ ଭାବନା ଓ ପ୍ରିୟଜନଙ୍କ ପ୍ରତି ଆସକ୍ତିକୁ ଶବ୍ଦରେ ପ୍ରକାଶ କରିଥିଲେ, ତାହାକୁ ଏଠାରେ ଆତ୍ମାକୁ ହତ୍ୟାକାରୀ ସତ୍ୟ ଭାବେ ଚିହ୍ନଟ କରାଯାଇଛି। ଜଗତର ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ଆମକୁ ଦେଖିବାକୁ ହେବ ଯେ ଭଗବାନ ଏକାଧାରରେ ଜଣେ (୧) ଦୟାଳୁ ଏବଂ ଉଜ୍ଜ୍ୱଳ ସୃଷ୍ଟିକର୍ତ୍ତା, (୨) ସାହାଯ୍ୟକାରୀ, ଶକ୍ତିଶାଳୀ ଏବଂ ମଧୁର ସଂରକ୍ଷକ ଏବଂ (୩) ଭକ୍ଷଣକାରୀ ଏବଂ ବିନାଶକାରୀ ରୁଦ୍ର ଶକ୍ତି ଅଟନ୍ତି।" 382 ସୃଷ୍ଟି ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି : "ଜଗତର ଅସଙ୍ଗତି ହେଉଛି ପରମେଶ୍ୱରଙ୍କର ଅସଙ୍ଗତି ଏବଂ ସେଗୁଡ଼ିକୁ ଗ୍ରହଣ କରି ଏବଂ ସେମାନଙ୍କ ମାଧ୍ୟମରେ ଆଗକୁ ବଢିବା ଦ୍ୱାରା ହିଁ ଆମେ ତାଙ୍କ ପରମ ସୌହାର୍ଦ୍ଦ୍ୟ, ଶିଖର ଏବଂ ତାଙ୍କର ମହାଜାଗତିକ ଆନନ୍ଦଙ୍କ ରୋମାଞ୍ଚିତ ବିଶାଳତାର ବୃହତ୍ତର ସମନ୍ୱୟରେ ପହଞ୍ଚିପାରିବା । 382 ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କର ପ୍ରଥମ ନିୟମ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ତୁମ୍ଭେ ତୁମ୍ଭର ସାଥୀ ମାନଙ୍କ ସହିତ ଏବଂ ତୁମ୍ଭର ପରିବେଶ ସହିତ ଯୁଦ୍ଧ ବ୍ୟତୀତ ଜୀବନ ସଂଗ୍ରାମରେ ଜିତିପାରିବ ନାହିଁ; ତୁମ୍ଭେ ଏପରିକି ଯୁଦ୍ଧ ଓ ସଂଘର୍ଷରେ ଅନ୍ୟ ଜୀବନକୁ କବଲାକୃତ ନକରି ବଞ୍ଚିପାରିବ ନାହିଁ। ଏହି ଦୁନିଆର ପ୍ରଥମ ନିୟମ ଯାହା ମୁଁ (ସୃଷ୍ଟିକର୍ତ୍ତା) ତିଆରି କରିଛି ତାହା ହେଉଛି ବିନାଶ ଦ୍ୱାରା ସୃଷ୍ଟି ଏବଂ ସଂରକ୍ଷଣ ସମ୍ଭବ।" 40 ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକଙ୍କ ପାଇଁ ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟର ବାର୍ତ୍ତା: "ସେ (ପ୍ରଭୁ) ତାମସିକ ପଳାୟନ ଏବଂ ସନ୍ୟାସୀର ପ୍ରତ୍ୟାଖାନକୁ ନିରୁତ୍ସାହିତ କରନ୍ତି ଏବଂ କର୍ମ କରିବାକୁ ପ୍ରୋତ୍ସାହିତ କରନ୍ତି ଏବଂ ଏପରିକି ସମାନ ଭୟଙ୍କର ଏବଂ ଭୟାନକ କର୍ମ କରିବାକୁ ଆଦେଶ ଦିଅନ୍ତି, କିନ୍ତୁ ସେ ଶିଷ୍ୟକୁ ଅନ୍ୟ ଏବଂ ଆଭ୍ୟନ୍ତରୀଣ ତ୍ୟାଗ ଆଡକୁ ସୂଚାଇଥାନ୍ତି ଯାହା ତାଙ୍କ ସଙ୍କଟର ପ୍ରକୃତ ପ୍ରସଙ୍ଗ ଏବଂ ବିଶ୍ୱ-ପ୍ରକୃତି ପ୍ରତି ଆତ୍ମାର ଶ୍ରେଷ୍ଠତା ଏବଂ ତଥାପି ଦୁନିଆରେ ଆତ୍ମାର ଶାନ୍ତ ଏବଂ ଆତ୍ମନିର୍ଭରଶୀଳ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରନ୍ତି। ବାହ୍ୟ ସନ୍ନ୍ୟାସ ନୁହେଁ, ବରଂ ଆଭ୍ୟନ୍ତରୀଣ ତପସ୍ୟା ହେଉଛି ଗୀତାର ପ୍ରକୃତ ପ୍ରଶିକ୍ଷଣ। 55-56 2 / Chapter 2. Sankhya Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନରାବୃତ୍ତି: ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ସର୍ବଦା ଏହି ମନ୍ତ୍ର ମନେ ରଖିବାକୁ ହେବ, ଜାତସ୍ୟହି ଧ୍ରୁବୋ ମୃତ୍ୟୁ ଧ୍ରୁବମ୍ ଜନ୍ମ ମୃତସ୍ୟ ଚ, 'ଜନ୍ମିତ ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ମୃତ୍ୟୁ ନିଶ୍ଚିତ, ଏବଂ ମୃତଙ୍କ ପାଇଁ ଜନ୍ମ ନିଶ୍ଚିତ।' (ଗୀତା-୨.୨୭) ସାବିତ୍ରୀରେ ଏହାର ପରିପୂରକ ପଂକ୍ତି ହେଉଛି 'ଏହି ଦିନ ସତ୍ୟବାନଙ୍କ ମୃତ୍ୟୁ ନିଶ୍ଚିତ।' (ସାବିତ୍ରୀ-୧୦) ଏହି ସ୍ମୃତି ଜଣେ ସାଧକଙ୍କୁ ଆଧ୍ୟାତ୍ମିକ ଶକ୍ତି ସଂଗ୍ରହର ଏକ ବ୍ୟାଙ୍କ ଭାବରେ ସମୟକୁ ବ୍ୟବହାର କରିବା ପାଇଁ ପରବର୍ତ୍ତୀ କାର୍ଯ୍ୟ ଦେଇଥାଏ। ଯେଉଁମାନେ ଆତ୍ମ ଶକ୍ତି ଗଛିତ କରନ୍ତି ସେମାନଙ୍କୁ ଅମରତ୍ୱ ପାଇଁ ଉପଯୁକ୍ତ ବୋଲି ବିବେଚନା କରାଯାଏ। (ଗୀତା-୨.୧୫, ୪.୩୧, ୧୦.୧୮, ୧୩.୧୩, ୧୩.୨୬, ୧୪.୨୦, ୧୪.୨୭)। ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ଉଭୟ ଶୁଦ୍ଧ ବୁଦ୍ଧି ସହିତ ଯୋଗ ଆରମ୍ଭ କରିବାକୁ ପ୍ରସ୍ତାବ ଦିଅନ୍ତି, ଏବଂ ବୁଦ୍ଧି ଯୋଗ, ବୁଦ୍ଧି ଯୋଗର ଅଭ୍ୟାସ ଏବଂ ଜାଗ୍ରତ ସମାଧି, ସ୍ଥିତ-ପ୍ରଞ୍ଜ୍ୟ ଅବସ୍ଥାକୁ ପହଞ୍ଚିବା ପାଇଁ, ଯାହାର ସମ୍ମୁଖ ପ୍ରକୃତିରେ ତିନୋଟି ବୈଶିଷ୍ଟ୍ୟ ଅଛି। ସେଗୁଡ଼ିକ ହେଉଛି ସମାନତା, ଏକ ନୀରବ ମନ ଏବଂ ଏକ ଇଚ୍ଛାହୀନ ଅବସ୍ଥା। ବୁଦ୍ଧି ଯୋଗ ମାଧ୍ୟମରେ ଆତ୍ମ-ନିୟନ୍ତ୍ରଣର ଅଭ୍ୟାସ ଏକାଗ୍ରତାର ଶକ୍ତିକୁ ବୃଦ୍ଧି କରେ ଏବଂ ବର୍ଦ୍ଧିତ ଏକାଗ୍ରତା ସମର୍ପଣ ଶକ୍ତିକୁ ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରେ। ସମର୍ପଣ ମାଧ୍ୟମରେ, ବ୍ୟକ୍ତି ଭଗବାନଙ୍କ ସହିତ ଏକୀଭୂତ ହୁଏ ଏବଂ ଆତ୍ମ ଶକ୍ତି ବୃଦ୍ଧି ପାଏ। Summary or A Brief Restatement: "Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha, para-prakriti." 355 Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." 61 Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command; “so thou shalt not incur sin.”.....Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” 66-67 Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi. The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high- poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." 101-102 Highest Objective of a Sankhya Sadhak: "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth- bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." 103-104 The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59 To be updated 3 / Chapter 3. Karma Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ବାର୍ତ୍ତା ଦିଏ ଯେ କାମନା ହେଉଛି ଆମର ସବୁଠାରୁ ବଡ଼ ଶତ୍ରୁ, ଜହି କାମଂ ଦୁରାସଦମ୍, 'କାମନା ରୂପରେ ଏହି ଶତ୍ରୁ, ଯାହାକୁ ଆକ୍ରମଣ କରିବା ଏତେ କଷ୍ଟକର।' (ଗୀତା-3.43) କାମନାର ମୂଳ ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। ସାବିତ୍ରୀ ପୁସ୍ତକ ଚିହ୍ନଟ କରିଛି ଯେ ଅସ୍ତିତ୍ୱର ସମସ୍ୟାର ଚାବି ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। "କାରଣ ମନୁଷ୍ୟ ଜୀବନର ସମସ୍ୟାର ମୂଳ ଚାବିଟି ନିଶ୍ଚେତନା କୋଷରେ ଲୁଚି ରହିଛି; ନିଶ୍ଚେତନା ଆତ୍ମା ଦ୍ୱାରବନ୍ଧ ତଳେ ଗୁପ୍ତ ପରମେଶ୍ୱର ଭାବରେ ବାସ କରନ୍ତି।" (ସାବିତ୍ରୀ-68) କାମନାର ଏହି ସମସ୍ୟା ନିଶ୍ଚେତନା ଆତ୍ମାକୁ ଆବିଷ୍କାର ଦ୍ୱାରା ସମାଧାନ ହୁଏ। ରାଜା ଅଶ୍ୱପତି ଏହି ନିଶ୍ଚେତନାର ମୂଳରୁ କାମନାକୁ ଚିରି ପକେଇବା ଅନୁଭବ କଲେ। 'ସେ କାମନାର ଏହି ରକ୍ତସ୍ରାବକୁ ମୂଳରୁ ଚିରି ଦେଲେ ଏବଂ ଦେବତାମାନଙ୍କୁ ଅବତରଣ ନିମନ୍ତେ ଖାଲି ସ୍ଥାନ ପ୍ରଦାନ କଲେ।' (ସାବିତ୍ରୀ-୩୧୮) ଏହି ତୃତୀୟ ଅଧ୍ୟାୟରେ କର୍ମଯୋଗର ଚାବିକାଠି ବିଷୟରେ ମଧ୍ୟ ସୂଚନା ଦିଆଯାଇଛି ଯାହାକୁ ମଇ ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, (ଗୀତା-୩.୩୦) ଅର୍ଥାତ୍ କାମନା, ଅହଂକାର, ଆସକ୍ତି ଏବଂ ତିନୋଟି ଗୁଣକୁ ତ୍ୟାଗ କରି ସମଗ୍ର କାର୍ଯ୍ୟକୁ ଈଶ୍ୱରଙ୍କ ହାତରେ ସମର୍ପଣ କରିବା। ଗୀତାରେ ସୂଚିତ କର୍ମଚକ୍ରର ଜ୍ଞାନକୁ ଜଡ ପଦାର୍ଥ ଏବଂ ଆତ୍ମାର ମିଳନ ପାଇଁ ପୂର୍ଣ୍ଣ ଯୋଗରେ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି। "ଜଡ ପଦାର୍ଥରୁ, ଅନ୍ନ, ପ୍ରାଣୀ ଉତ୍ପନ୍ନ ହୁଅନ୍ତି, ବର୍ଷାରୁ ଜଡ ପଦାର୍ଥ (ଖାଦ୍ୟ) ର ଜନ୍ମ ହୁଏ, ଯଜ୍ଞରୁ ବର୍ଷା (ଦିବ୍ୟ କୃପା) ଉତ୍ପନ୍ନ ହୁଏ, ଯଜ୍ଞ କର୍ମରୁ ଜନ୍ମ ହୁଏ; କର୍ମ ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ରୁ ଜନ୍ମ ହୁଏ ବୋଲି ଜାଣ, ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ଅପରିବର୍ତ୍ତନୀୟ (ଚିତ ଶକ୍ତି) ରୁ ଜନ୍ମ ହୁଏ, ତେଣୁ ସର୍ବବ୍ୟାପୀ ବ୍ରହ୍ମ ଚେତନା (ଚିତ୍ ଶକ୍ତି) ନିରନ୍ତର ଯଜ୍ଞ ଦ୍ୱାରା ଜଡ ପଦାର୍ଥରେ ପ୍ରତିଷ୍ଠିତ ହୁଏ, ନିତ୍ୟ ଯଜ୍ଞ । ଯିଏ ଏହି କର୍ମଚକ୍ରକୁ ଏଠାରେ ଅନୁସରଣ କରେ ନାହିଁ, ଏବମ୍ ପ୍ରବର୍ତ୍ତିତମ୍ ଚକ୍ରମ୍, ଏହିପରି ଗତିରେ ତାର ଭବିଷ୍ୟତ ସ୍ଥିର ହୁଏ, ମନ୍ଦ ହେଉଛି ତାହାର ସତ୍ତା, ଇନ୍ଦ୍ରିୟସୁଖ ହେଉଛି ତାହାର ଆନନ୍ଦ, ହେ ପାର୍ଥ, ସେହି ମଣିଷ ବ୍ୟର୍ଥ ଜୀବନ ବଞ୍ଚେ।" (ଗୀତା-3.14, 15, 16,) ପୂର୍ଣ୍ଣ ଯୋଗରେ, କର୍ମଚକ୍ରକୁ ବହୁତ ଗୁରୁତ୍ୱ ଦିଆଯାଇଛି ଏବଂ ଏହାର ମୂଲ୍ୟକୁ ବହୁତ ବିସ୍ତାର ଏବଂ ବିକଶିତ କରାଯାଇଛି। A Brief Restatement: Summary or A Brief Restatement: "... what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection." 108-109 "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105 The Lord of Sacrifice: "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good....A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead.” CWSA-19/Essays on the Gita/p-125-126 The Relation between Matter and Spirit: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16, The Keyword of Integral Yoga: “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam, (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229 Highest realisation of exclusive Karma Yoga: “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: To be updated 4 / Chapter 4. Towards the Yoga of Knowledge ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ, ରହସ୍ୟମ୍ ଉତ୍ତମମ୍ , ଅବତାରଙ୍କ ଜନ୍ମର ଉଦ୍ଦେଶ୍ୟ, ଦୁଇଥର ଜନ୍ମିତ ଆତ୍ମା, ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା, ସମଗ୍ର ଅନନ୍ତ ଜୀବନର ଜ୍ଞାନ, ଚତୁର୍ଭୁଜ ଆତ୍ମା ଶକ୍ତି, ସାର୍ବଜନୀନ ଦିବ୍ୟ କାର୍ଯ୍ୟ, କାର୍ଯ୍ୟ ଏବଂ ନିଷ୍କ୍ରିୟତା ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ, ବିଶ୍ୱାସ ମାଧ୍ୟମରେ ଜ୍ଞାନ ପ୍ରାପ୍ତି ବିଷୟରେ ଏକ ସଙ୍କେତ ପ୍ରଦାନ କରେ। ଗୀତା ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ ବିଷୟରେ ସଙ୍କେତ ଦିଏ କିନ୍ତୁ 'ସାଧକଙ୍କୁ ତାଙ୍କ ନିଜ ଆଧ୍ୟାତ୍ମିକ ଅଭିଜ୍ଞତା ଦ୍ୱାରା ଆବିଷ୍କାର କରିବାକୁ ଛାଡ଼ିଦିଏ।' ଜଣେ ଅବତାର ଜୀବନ ଏବଂ କାର୍ଯ୍ୟକୁ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ତାଙ୍କର ଦିବ୍ୟ ପ୍ରଭାବ ଦ୍ୱାରା, ନିମ୍ନ ପ୍ରକୃତିର ସମସ୍ୟା ଏକ ଉଚ୍ଚତର ଦିବ୍ୟ ପ୍ରକୃତିରେ ପରିବର୍ତ୍ତିତ ହୁଏ ଏବଂ ସାଧାରଣ ପୃଥିବୀ-ବନ୍ଧିତ କାର୍ଯ୍ୟ ମୁକ୍ତ ଆତ୍ମାର ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିବର୍ତ୍ତିତ ହୁଏ। ଆଧ୍ୟାତ୍ମିକ ପ୍ରତିପାଳକ ଭାବରେ ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା ପାରମ୍ପରିକ ଯୋଗରେ ଅପରିହାର୍ଯ୍ୟ ଏବଂ ତାଙ୍କର ପ୍ରଭାବ ଦ୍ୱାରା ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଭାବରେ ଏକ ଦ୍ୱିଥର ଜନ୍ମିତ ଆତ୍ମାର ଦ୍ବାର ଖୋଲା ହୁଏ, ଏବଂ ସେ ପ୍ରଥମେ ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଏବଂ ତା'ପରେ ଅନେକ ସାଧନା ପରେ ଅତିମାନସ ସତ୍ତା, ଆତ୍ମନି ଅଥୋ ମୟି ଅନୁଭବ କରନ୍ତି। (ଗୀତା-୪.୩୫) Summary or A Brief Restatement: "The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature. Rahasyam Uttamam, The Supreme Secret of the Gita: "But the highest secret of all, uttamam˙ rahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." 125 The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam): “For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” (The Gita-4.14)" 144 Nitya Yajna, ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" 122 The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman-action." The Gita-4.24 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 5/ Chapter 5. The Yoga of Renunciation ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 6/ Chapter 6. The Yoga of the Supreme Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 7/ Chapter 7. The Yoga of Knowledge Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 8/ Chapter 8 - The Immutable Brahman Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 9/ Chapter 9. The King-Knowledge, The King-Secret Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 10/ Chapter 10. God in Power of Becoming Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 11/ Chapter 11. The Vision of The World-Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 12/ Chapter 12. Bhakti Yoga Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 13/ Chapter 13. The Field and Its Knower Summary or A Brief Restatement: In this chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. “Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna, (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava.” The Gita-13.1 The Field, Kshetra: The Upanishad speaks of a fivefold body or sheath of Nature, a physical (Annamaya Kosha), vital (Pranamaya Kosha), mental (Manomaya Kosha), ideal (Vijnanamaya Kosha) and divine body (Anandamaya Kosha); this may be regarded as the totality of the field, kshetram. The Knower of the Field, Kshetrajna: Knowledge: The object of Knowledge: Nature, Prakriti: Self, Purusha: The Most important verse of this chapter: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 14/ Chapter 14. The Three Gunas Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 15/ Chapter 15. The Supreme Divine Summary or A Brief Restatement: First, by the practice of Self-control, a Sadhak's Psychic Being and Spiritual Being open. A traditional Sadhak utilises the opening of these Selves for the discovery of Purushottama Consciousness and "with their experiences and consequences can lead away from life or to a Nirvana." (CWSA-22/The Life Divine/p-943) An integral Sadhak utilises the opening of these two Selves, "solely as steps in a transformation of the nature" (CWSA-22/The Life Divine/p-943) and after long movement of Consciousness, he discovers the Supramental being, and utilises the same for the transformation of the Subconscient and Inconscient Sheaths. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ପ୍ରଥମେ, ଆତ୍ମ-ସଂଯମ ଅଭ୍ୟାସ ଦ୍ୱାରା, ଜଣେ ସାଧକର ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ହୋଇଯାଏ। ଜଣେ ପାରମ୍ପରିକ ସାଧକ ପୁରୁଷୋତ୍ତମ ଚେତନା ଆବିଷ୍କାର ପାଇଁ ଏହି ଆତ୍ମାର ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି ଏବଂ "ସେମାନଙ୍କର ଅଭିଜ୍ଞତା ଏବଂ ପରିଣାମ ସହିତ ଜୀବନକୁ ନିର୍ବାଣ ଆଡକୁ ନେଇଯାଇପାରନ୍ତି।" (CWSA-22/The Life Divine/p-943) ଜଣେ ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଏହି ଦୁଇଟି ଆତ୍ମ ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି, "କେବଳ ପ୍ରକୃତିର ରୁପାନ୍ତର ପଦକ୍ଷେପ ଭାବରେ" (CWSA-22/The Life Divine/p-943) ଏବଂ ଚେତନାର ଦୀର୍ଘ ଦିନ ଗତି ପରେ, ସେ ଅତିମାନସ ସତ୍ତାକୁ ଆବିଷ୍କାର କରନ୍ତି, ଏବଂ ଏହାକୁ ଅବଚେତନ ଏବଂ ଅଚେତନା ଆବରଣର ପରିବର୍ତ୍ତନ ପାଇଁ ବ୍ୟବହାର କରନ୍ତି। 16/ Chapter 16. Deva and Asura Summary or A Brief Restatement: “There are two worlds adjacent to this material world, Superconscient and Subconscient; Superconscient world has already been described at length: hear from Me, O Partha, the Subconscient, asuric world.” The Gita-16.6 The whole of humanity is now going through this Subconscient transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient transformation, they will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in the Subconscient sheath resulting in some Divine manifestation. (1) We get the information from Savitri that if our Psychic and Spiritual beings are open, then beings of those higher planes will accompany us and assist us in our sadhana, involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states. (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. The Mother’s experience of 24-25 July, 1959, gave clearer details about Supramental action in the Subconscient and Inconscient Sheath, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” (The Mother's Agenda-, October 6, 1959) The descending Supramental force through complete surrender, maye sarvani karmani sannyasya, ("Giving up thy works to Me, with thy consciousness founded in the Self, free from desire and egoism" The Gita-3.30) as hinted in the Gita (Which is also identified as a key word of Karma Yoga) also generates fever, bigatajwarah, (The Gita-3.30) that delivers the Soul. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ଭୌତିକ ଜଗତ ସହିତ ସଂଲଗ୍ନ ଦୁଇଟି ଜଗତ ଅଛି, ଅତିଚେତନ ଏବଂ ଅବଚେତନ; ଅତିଚେତନ ଜଗତକୁ ପୂର୍ବରୁ ବିସ୍ତାରିତ ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇଛି: ହେ ପାର୍ଥ, ଏବେ ଅବଚେତନ, ଆସୁରିକ ଜଗତ ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" ଗୀତା-୧୬.୬ ସମଗ୍ର ମାନବଜାତି ଏବେ ଅଚେତନ ଭାବରେ ଏହି ଅବଚେତନ ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛି ଏବଂ କିଛି ପ୍ରସ୍ତୁତ ଆଧାର ସଚେତନ ଭାବରେ ଏହି ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛନ୍ତି। ଯେଉଁମାନେ ଅବଚେତନ ପରିବର୍ତ୍ତନ ପାଇଁ ପ୍ରସ୍ତୁତ ଅଛନ୍ତି, ସେମାନେ ସର୍ବଦା ଏକ ଦିବ୍ୟ ଶକ୍ତି ମନ, ପ୍ରାଣ, ଶରୀର ଏବଂ ଅବଚେତନ ଆବରଣରେ ଅତି ଅଳ୍ପ ପରିମାଣରେ ଅନୁପ୍ରବେଶ କରୁଥିବା ଅନୁଭବ କରିବେ। ଯେତେବେଳେ ଦିବ୍ୟ ଶକ୍ତିର ଏହି ଅବତରଣ ଜ୍ୱରର ଉଚ୍ଚ ଶରୀର ତାପମାତ୍ରା ଭାବରେ ଅନୁଭବ କରିବା ପାଇଁ ଯଥେଷ୍ଟ ଶକ୍ତିଶାଳୀ ହୋଇଥାଏ, ସେତେବେଳେ ଏହାର ପରିଣାମ ସ୍ବରୁପ ଅବଚେତନ ଆବରଣରେ ଏକ ଚମତ୍କାର ଅନୁଭବ ଆଣେ ଯାହା ଫଳରେ କିଛି ଦିବ୍ୟ ପ୍ରକାଶନ ହୁଏ। (୧) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ସୂଚନା ପାଇଥାଉ ଯେ ଯଦି ଆମର ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ଥାଏ, ତେବେ ସେହି ଉଚ୍ଚତର ସ୍ତରର ଅଦୃଶ୍ୟ ବିଭୁତିମାନେ ଆମ ସହିତ ରହିବେ ଏବଂ ଆମର ସାଧନାରେ ଆମକୁ ସାହାଯ୍ୟ କରିବେ, ଅନେକ ସୃଜନଶୀଳ କାର୍ଯ୍ୟରେ ସାମିଲ ହେବେ ଏବଂ ଦିବ୍ୟ ଶକ୍ତିକୁ ଅବତରି ଆଣିବେ। ପୂର୍ଣ୍ଣ ଯୋଗ ଦଶଟି ଆତ୍ମାକୁ ଚିହ୍ନଟ କରେ ଏବଂ ସେମାନଙ୍କର ଦ୍ବାର ଉନ୍ମୁକ୍ତ ହେବା ଦ୍ୱାରା ଉଚ୍ଚତର ସ୍ତରର ସକାରାତ୍ମକ ସତ୍ତା ସକ୍ରିୟ ହୁଅନ୍ତି। (୨) ସେହିପରି, ଆମର ଅପରିବର୍ତ୍ତିତ ପ୍ରକୃତି ମାଧ୍ୟମରେ, ଆସୁରିକ ସତ୍ତା କିମ୍ବା ଅନ୍ଧକାର ଶକ୍ତି ଆମ ବ୍ୟବସ୍ଥାରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ଜାଗ୍ରତ ଏବଂ ସ୍ୱପ୍ନ ଅବସ୍ଥାରେ ସେମାନଙ୍କର ବିନାଶକାରୀ ଏବଂ ନିରାଶାବାଦୀ କାର୍ଯ୍ୟ କରନ୍ତି। (୩) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ଏହି ସୂଚନା ମଧ୍ୟ ପାଇଥାଉ ଯେ ଆମ ପିତାମାତାଙ୍କ ପରି, କିଛି ଅଦୃଶ୍ୟ ସତ୍ତା ଏହି ଜନ୍ମରେ ଆମକୁ ଅନୁସରଣ କରନ୍ତି ଏବଂ ଆମର ଯତ୍ନ ନିଅନ୍ତି। ସେହିପରି, କିଛି ସତ୍ତା ଆମର ପୂର୍ବ ଜନ୍ମରୁ ଆମ ସହିତ ଥାଆନ୍ତି। ତେଣୁ, ଆମକୁ ମନେ ରଖିବାକୁ ପଡିବ ଯେ ଏହି ଜଗତ, ନା କୌଣସି ସୃଜନଶୀଳ କାର୍ଯ୍ୟ, ନା କୌଣସି ବିନାଶକାରୀ କାର୍ଯ୍ୟ, ନା କୌଣସି ଶକ୍ତି ଏବଂ ବ୍ୟକ୍ତିତ୍ୱ ଯାହା ଆମ ମାଧ୍ୟମରେ କାର୍ଯ୍ୟ କରୁଛି ତାହା ଆମର ନିଜର ନୁହେଁ। ୧୯୫୯ ମସିହାର ୨୪-୨୫ ଜୁଲାଇରେ ଶ୍ରୀ ମାଙ୍କ ଅଭିଜ୍ଞତା ଅବଚେତନ ଏବଂ ଅଚେତନ ଆବରଣରେ ଅତିମାନସ କାର୍ଯ୍ୟ ବିଷୟରେ ସ୍ପଷ୍ଟ ବିବରଣୀ ପ୍ରଦାନ କରେ, "ପ୍ରଥମ ଥର ପାଇଁ ଅତିମାନସ ଆଲୋକ ଭିତର ଚୈତ୍ୟ ସତ୍ତା ମଧ୍ୟ ଦେଇ ନଯାଇ ସିଧାସଳଖ ମୋ ଶରୀରରେ ପ୍ରବେଶ କଲା। ଏହା ପାଦ ଦେଇ ପ୍ରବେଶ କଲା ଏବଂ ଏହା ଉପରକୁ ଉଠିଲା। ଏବଂ ଏହା ଉପରକୁ ଉଠିବା ସହିତ, ଜ୍ୱର ମଧ୍ୟ ବଢ଼ିଲା କାରଣ ଶରୀର ଏହି ତୀବ୍ରତା ସହିତ ଅଭ୍ୟସ୍ତ ନଥିଲା। ଏହି ସମସ୍ତ ଆଲୋକ ମୁଣ୍ଡ ପାଖରେ ପହଞ୍ଚିବା ସହିତ, ମୁଁ ଭାବିଲି ଯେ ମୋ ମୁଣ୍ଡ ଫାଟିଯିବି ଏବଂ ଅଭିଜ୍ଞତାକୁ ବନ୍ଦ କରିବାକୁ ପଡିବ..." (ଶ୍ରୀ ମାଙ୍କ ଏଜେଣ୍ଡା-, ଅକ୍ଟୋବର ୬, ୧୯୫୯) ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମସମର୍ପଣ ମାଧ୍ୟମରେ ଅତିମାନସ ଶକ୍ତି ଅବତରଣ ସମ୍ଭବ, ମୟି ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ, ("ମୋଠାରେ ତୁମର କାର୍ଯ୍ୟ ସମର୍ପଣ କରି, ତୁମର ଚେତନା ଆତ୍ମାରେ ପ୍ରତିଷ୍ଠିତ କରି, ଇଚ୍ଛା ଏବଂ ଅହଂକାରରୁ ମୁକ୍ତ" ଗୀତା-୩.୩୦) ଗୀତାରେ ସୂଚିତ (ଯାହାକୁ କର୍ମଯୋଗର ଏକ ମୁଖ୍ୟ ଶବ୍ଦ ଭାବରେ ମଧ୍ୟ ଚିହ୍ନଟ କରାଯାଇଛି) ଜ୍ୱର, ବିଗତଜ୍ୱରଃ, (ଗୀତା-୩.୩୦) ସୃଷ୍ଟି କରେ ଯାହା ଆତ୍ମାକୁ ଉଦ୍ଧାର କରେ। 17/ Chapter 17. Faith and The Three Gunas Summary or A Brief Restatement: The true nature of static faith as defined in the Gita is of four kind; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’ (The Gita-17.3) secondly, Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ; (The Gita-17.3) thirdly, whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah. (The Gita-17.3) This faith is Divinely fulfilled and culminated lastly in an eternal flame of knowledge, sraddhavan labhate jnanam . (The Gita-4.39) "There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (4) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection." CWSA-24/The Synthesis of Yoga/p-771, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଗୀତାରେ ପରିଭାଷିତ ସ୍ଥିର ବିଶ୍ୱାସର ପ୍ରକୃତ ସ୍ୱରୂପ ଚାରି ପ୍ରକାରର; ପ୍ରଥମତଃ 'ପ୍ରତ୍ୟେକ ମଣିଷର ବିଶ୍ୱାସ ତା'ର ସତ୍ତା, ତାହାର ଗଠନକାରୀ ସ୍ୱଭାବ, ଅସ୍ତିତ୍ୱର ଜନ୍ମଗତ ଶକ୍ତି, ସତ୍ତ୍ୱନୁରୂପ ସର୍ବସ୍ୟ ଶ୍ରଦ୍ଧା ଦ୍ୱାରା ପ୍ରଦତ୍ତ ଆକାର, ରଙ୍ଗ, ଗୁଣ ଗ୍ରହଣ କରେ;' (ଗୀତା-୧୭.୩) ଦ୍ୱିତୀୟତଃ, ଶ୍ରଦ୍ଧା ହେଉଛି ଏହା ଆତ୍ମାର ଏକ ସ୍ବଭାବ, ଶ୍ରଦ୍ଧାମୟୟୋ ପୁରୁଷ ; (ଗୀତା-୧୭.୩) ତୃତୀୟତଃ, ମଣିଷର ଯାହା ବି ବିଶ୍ୱାସ ଅଛି ତାହା ସେ ଶେଷରେ ପ୍ରାପ୍ତ ହୁଏ, ଯୋ ଯଚ୍ଛଦ୍ର ସ ଏବାସଃ । (ଗୀତା-୧୭.୩) ଏହି ବିଶ୍ୱାସ ଦିବ୍ୟ ଭାବରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ ଏବଂ ଶେଷରେ ଜ୍ଞାନର ଏକ ଅନନ୍ତ ଜ୍ୱାଳାରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ, ଶ୍ରଦ୍ଧାବାନ୍ ଲଭତେ ଜ୍ଞାନମ୍ । (ଗୀତା-୪.୩୯) "ପୂର୍ଣ୍ଣ ଯୋଗ ଦ୍ୱାରା ଏକ ପ୍ରକାରର ବିଶ୍ୱାସକୁ ଅପରିହାର୍ଯ୍ୟ ଭାବରେ ଦାବି କରାଯାଏ ଏବଂ ତାହା (୧) ଈଶ୍ୱର ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୨) ଆମ ଏବଂ ଜଗତରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୩) ବିଶ୍ୱରେ ସମସ୍ତ ବିଷୟ ଏକ ଦିବ୍ୟ ଶକ୍ତିର କାର୍ଯ୍ୟ, ଯୋଗର ସମସ୍ତ ପଦକ୍ଷେପ, ଏହାର ପ୍ରୟାସ ଏବଂ ଦୁଃଖ ଏବଂ ବିଫଳତା ଏବଂ ଏହାର ସଫଳତା, ସନ୍ତୋଷ ଏବଂ ବିଜୟ ହେଉଛି ତାଙ୍କ କାର୍ଯ୍ୟର ଉପଯୋଗିତା ଏବଂ ଆବଶ୍ୟକତା ଏବଂ (୪) ଈଶ୍ୱର ଏବଂ ଆମ ମଧ୍ୟରେ ତାଙ୍କ ଶକ୍ତି ଉପରେ ଏକ ଦୃଢ଼ ଏବଂ ଦୃଢ଼ ନିର୍ଭରଶୀଳତା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମ-ସମର୍ପଣ ଦ୍ୱାରା ଆମେ ଏକତା, ସ୍ୱାଧୀନତା, ବିଜୟ ଏବଂ ସିଦ୍ଧତା ପ୍ରାପ୍ତ କରିପାରିବା।" CWSA-24/ଯୋଗର ସମନ୍ବୟ/p-771, 18/ Chapter 18. Renunciation and Moksha Summary or A Brief Restatement: "This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of Tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa. As a matter of fact, when people talk of Tyaga, of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real Tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa.” CWSA-19/Essays on the Gita/p-493-494 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ବିଷୟର ଅଂଶଟି ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ସନ୍ନ୍ୟାସର ନୀତି ଏବଂ ତ୍ୟାଗର ନୀତି ଏବଂ ସେମାନଙ୍କ ପାର୍ଥକ୍ୟ ସମ୍ପର୍କରେ ଶେଷ ପ୍ରଶ୍ନ ଦ୍ୱାରା ଆରମ୍ଭ କରାଯାଇଛି। ଗୀତାର ବାରମ୍ବାର ତାଗିଦ୍ କରାଯାଇଛି, ଏହି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ପାର୍ଥକ୍ୟ ଉପରେ ପୁନରାବୃତ୍ତି ଗୁରୁତ୍ୱ ପରବର୍ତ୍ତୀ ଭାରତୀୟ ମନର ପରବର୍ତ୍ତୀ ଇତିହାସ, ଏହି ଦୁଇଟି ଭିନ୍ନ ଜିନିଷର ନିରନ୍ତର ଦ୍ୱନ୍ଦ୍ୱ ଏବଂ ଗୀତା ଦ୍ୱାରା ଶିକ୍ଷା ଦିଆଯାଇଥିବା ଯେକୌଣସି କାର୍ଯ୍ୟକଳାପକୁ ସର୍ବୋତ୍ତମ ଭାବରେ ସନ୍ନ୍ୟାସର ସର୍ବୋଚ୍ଚ ନିଷ୍କ୍ରିୟତାର ପ୍ରାରମ୍ଭିକ ଭାବରେ ତୁଚ୍ଛ କରିବା ପ୍ରତି ଏହାର ଦୃଢ଼ ଆଗ୍ରହ ଦ୍ୱାରା ଯଥେଷ୍ଟ ଯଥାର୍ଥ ହୋଇଛି। ପ୍ରକୃତ କଥା ହେଉଛି, ଯେତେବେଳେ ଲୋକମାନେ ତ୍ୟାଗର କଥା କୁହନ୍ତି, ତ୍ୟାଗର କଥା କୁହନ୍ତି, ସେତେବେଳେ ଏହା ସର୍ବଦା ବିଶ୍ୱର ଶାରୀରିକ ତ୍ୟାଗ ଯାହାକୁ ସେମାନେ ଶବ୍ଦ ଦ୍ୱାରା ବୁଝନ୍ତି କିମ୍ବା ଅତି କମରେ ଯାହା ଉପରେ ସେମାନେ ଗୁରୁତ୍ୱ ଦିଅନ୍ତି, ଯେତେବେଳେ ଗୀତା ସମ୍ପୂର୍ଣ୍ଣ ବିପରୀତ ଦୃଷ୍ଟିକୋଣ ଗ୍ରହଣ କରେ ଯେ ପ୍ରକୃତ ତ୍ୟାଗର ଆଧାର ଭାବରେ କାର୍ଯ୍ୟ ଏବଂ ଜଗତରେ ବାସ ଅଛି ଏବଂ ମଠ, ଗୁମ୍ଫା କିମ୍ବା ପାହାଡ଼ ଶିଖରକୁ ପଳାୟନ ନୁହେଁ। ପ୍ରକୃତ ତ୍ୟାଗ ହେଉଛି କର୍ମ କରିକି କାମନା ବାସନା ତ୍ୟାଗ କରିବା ଏବଂ ତାହା ମଧ୍ୟ ପ୍ରକୃତ ସନ୍ନ୍ୟାସ।" CWSA-19/ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ/p-493-494 The Bhagavad Gita - Yoga Sadhana Camp Discussion 28 July - 31 July 2025 Audio Recording 28 July 2025 Audio Recording 29 July 2025 Audio Recording 30 July 2025 Audio Recording 31 July 2025 "At times I sense there’s an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the Thing, to know ... Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But it’s not something that can be explained: words are silly, it must be experienced. Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. (A touch supreme surprised his hurrying heart, (Savitri-237), "A fire has come and touched men’s hearts and gone; A few have caught flame and risen to greater life." (Savitri-7)) He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent. Well, I saw this Secret – I saw that the Supreme only becomes perfect in terrestrial matter, on earth. ‘Becomes’ is just a way of speaking, of course, for everything already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine. I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects ... a kind of accuracy or exactitude right down to the atom. I am not saying that the ‘Divine’ becomes perfect in Matter – the Divine is already there – but that THE SUPREME becomes perfect in Matter." The Mother The Mother's Agenda-06.05.1960 "ବେଳେବେଳେ ମୁଁ ଅନୁଭବ କରେ ଯେ ଆବିଷ୍କାର କରିବା ପାଇଁ ଏକ ଅସାଧାରଣ ରହସ୍ୟ ଅଛି, କେବଳ ମୋ ଆଙ୍ଗୁଠି ଟିପରେ ଅଛି; ମୁଁ ଅନୁଭବ କରେ ଯେ ମୁଁ ସେହି ବସ୍ତୁକୁ ଧରିବାକୁ ଯାଉଛି, ଜାଣିବା ପାଇଁ ... ବେଳେବେଳେ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ମୁଁ ଏ ରହସ୍ୟ ଦେଖେ; ସେଠାରେ ଏକ ଦ୍ବାର ଖୋଲିଯାଏ, ଏବଂ ପୁଣି ଏହା ବନ୍ଦ ହୋଇଯାଏ । ତା'ପରେ ପୁଣି ଥରେ ଏହାକୁ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ଉନ୍ମୋଚନ କରାଯାଏ ଏବଂ ମୁଁ ଆଉ ଟିକିଏ ଅଧିକ ଏ ବିଷୟରେ ଜାଣିବାକୁ ପାଇଲି| ଗତକାଲି ଏ ରହସ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସ୍ପଷ୍ଟ ଓ ବ୍ୟାପକ ଭାବରେ ଅନୁଭୂତ ହେଲା। କିନ୍ତୁ ଏହା ଏପରି କିଛି ନୁହେଁ ଯାହାକୁ ଶବ୍ଦଦ୍ବାରା ବର୍ଣ୍ଣନା କରାଯାଇପାରେ: ଶବ୍ଦଗୁଡିକ ମୂର୍ଖତାପୂର୍ଣ୍ଣ, ଏହାକୁ ନିଶ୍ଚିତ ଭାବରେ ଅନୁଭବ କରିବା ଆବଶ୍ୟକ| ଶ୍ରୀ ଅରବିନ୍ଦ ଏହି ରହସ୍ୟ ବିଷୟରେ ପ୍ରାୟ ସବୁଠି, ବିଶେଷ କରି 'ଗୀତା ନିବନ୍ଧମାଳ' ଗ୍ରନ୍ଥରେ ଉଲ୍ଲେଖ କରିଛନ୍ତି । (ଏକ ପରମ ସ୍ପର୍ଶ ତାଙ୍କ ଚଂଚଳ ହୃଦୟକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଚକିତ କରିଥିଲା, (ସାବିତ୍ରୀ-୨୩୭)) ସେ ଆମକୁ କୁହନ୍ତି ଯେ ଗୀତାରେ ହିଁ ଏହି ଜିନିଷର ଝଲକ ଦେଖିବାକୁ ମିଳେ ଯାହା ନୈବ୍ୟକ୍ତିକ ଠାରୁ ଉର୍ଧରେ, ଏପରିକି ନୈବ୍ୟକ୍ତ ପଛରେ ଥିବା ବ୍ୟକ୍ତ ଠାରୁ ମଧ୍ୟ, ବିଶ୍ବାତୀତ ଠାରୁ ଉର୍ଧରେ। ଠିକ୍ ଅଛି, ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି - ମୁଁ ଦେଖିଲି ଯେ ପରମାତ୍ମା କେବଳ ଜଡ ଜଗତରେ ପରିପୂର୍ଣ୍ଣ ହୁଅନ୍ତି, ପୃଥିବୀରେ ସଂପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି । 'ହେବା' କେବଳ କହିବାର ଏକ ଉପାୟ, ଅବଶ୍ୟ, କାରଣ ସବୁକିଛି ପୂର୍ବରୁ ଅଛି, ଏବଂ ପରମ ହେଉଛନ୍ତି ସେ ଯାହା ଅଟନ୍ତି । କିନ୍ତୁ ଆମେ ସମୟ କ୍ରମେ ବଞ୍ଚିଥାଉ, କ୍ରମାଗତ ପ୍ରସ୍ଫୁଟନ ମାଧ୍ୟମରେ, ଏବଂ ଏହା କହିବା ଅଯଥା ହେବ ଯେ ବର୍ତ୍ତମାନର ଜଡ ପଦାର୍ଥ ହେଉଛି ଏକ ପରିପୂର୍ଣ୍ଣ ଈଶ୍ୱରଙ୍କ ଅଭିବ୍ୟକ୍ତି। ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି (ଯାହା ଅତିମାନସ କାର୍ଯ୍ୟ ସ୍ପଷ୍ଟ ହେବା ସହିତ ଅଧିକରୁ ଅଧିକ ଅନୁଭବ ହେଉଛି), ମୁଁ ଏହାକୁ ଦୈନନ୍ଦିନ, ବାହ୍ୟ ଜୀବନରେ, ଏହି ଅତ୍ୟନ୍ତ ଶାରୀରିକ ଜୀବନରେ ଦେଖିଲି ଯାହାକୁ ସମସ୍ତ ଆଧ୍ୟାତ୍ମିକତା ପ୍ରତ୍ୟାଖ୍ୟାନ କରନ୍ତି ... ଏକ ପ୍ରକାର ସଠିକତା ବା ଏହି ସଠିକତା ପରମାଣୁ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ। ମୁଁ କହୁନାହିଁ ଯେ 'ଦିବ୍ୟ' ଜଡମଧ୍ୟରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ - ଈଶ୍ୱର ପୂର୍ବରୁ ସେଠାରେ ଅଛନ୍ତି - ବରଂ ପରମାତ୍ମା ଜଡ ପଦାର୍ଥରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି।" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା-୦୬.୦୫.୧୯୬୦

The Journal in Detail “When unity is won, when strife is lost And all is known and all is clasped by Love Who would turn back to ignorance and pain?” Savitri-633 “For a knowledge from above begins to descend, frequently, constantly, then uninterruptedly, and to manifest in the mind’s quietude or silence;…”¹ Sri Aurobindo “That Self and Spirit cannot be expressed by the mind’s abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.”² Sri Aurobindo “Only those Scriptures, religions, philosophies which can be thus constantly renewed, relived, their stuff of permanent truth constantly reshaped and developed in the inner thought and spiritual experience of a developing humanity, continue to be of living importance to mankind. The rest remain as monuments of the past, but have no actual force or vital impulse for the future.... The traditions of the past are very great in their own place, in the past, but I do not see why we should merely repeat them and not go farther . In the spiritual development of the consciousness upon earth the great past ought to be followed by a greater future …”³ Sri Aurobindo “…but when we advance in self-knowledge, we find that all our thought and will originate from above though formed in the mind and there first overtly active.”⁴ Sri Aurobindo “Truth is not a dogma that one can learn once and for all and impose as a rule. Truth is as infinite as the supreme Lord and It manifests every instant for those who are sincere and attentive. ”⁹ The Mother “For knowledge shall pour down in radiant streams And even darkened mind quiver with new life And kindle and burn with the Ideal’s fire And turn to escape from mortal ignorance.”⁶ Sri Aurobindo Journal in Detail A concentrated writing can be truly offered near the Divine if it remains absolutely free from all motives. It should be written for the sole satisfaction of the Divine, for the sole reception of the transcendent wisdom, for the sole opening towards the Word that can incarnate the highest Truth and a concentration on central thought and central Truth that can become Omnipotent. It can be made fit for the Divine offering if the writing is made perfect, even in its smallest external detail as well as the highest Spirit and Soul quality from which it has descended. So the first objective of The Descent is to restate the Spiritual experience and bridge the gulf between Sri Aurobindo’s early sadhana at Pondicherry and The Mother’s last cellular transformation experience which is a preliminary effort to accumulate Their vast Spiritual wealth from without and the utter need to live within, which is an atmosphere of Their Supreme Presence; its second objective is to concentrate, contemplate and meditate on the written Truth and constantly revise and heighten the already restated statements through fresh instreaming of overhead Spiritual experiences and Wisdom which is extended to overcome the human limitation of fragmentary knowledge in Ignorance, leading towards an integration of Knowledge; its third objective is to identify The Mother and Sri Aurobindo’s established and the most concentrated Spiritual experiences and find the possible means of purification to repeat those experiences which results in a revolution of our internal being and, through the internal movement of Consciousness our external life is perfected; its fourth objective is to establish a strong Spiritual foundation by Jivatma's union with Paramatma, which will serve as a platform for the development and consummation of Their highest hinted Spiritual experiences and utilise that base as lever action to escape into still unknown heights of Consciousness and call down the corresponding divine Light to penetrate into the untouched nether domain of dark Subconscient and Inconscient planes. So the writings of The Descent depend firstly on the Word that descends from above and is caught through large, subtle and plastic Idea which does not insist too much on rigid definition; secondly, it organises anew the highest and the best written wisdom already available on the earth through its past and present Spiritual experiences; thirdly, some of its writings are based on the construction of the mind which expresses partial and practical half light and half truth and waits till its constant element of falsity and twilight are replaced by the higher and wider Knowledge from within and above; fourthly, to mind Spiritual experiences of Individual, Cosmic and Transcendent Beings are intelligible as eternal hierarchies of powers of Consciousness and we cannot hope to describe adequately the visions of heights of Consciousness or experience of the mysteries Absolute in terms of negative or positive abstract mental language but can only hope to indicate, glimpse and hint it to the utmost power of our pure symbolic language which is ‘yet to be discovered and mapped in their completeness;’⁵ fifthly, integral Yoga authorises ‘an absolute liberty’⁷ to enter new subjective Spiritual experience and reaffirm rightly all knowledge in new terms and new combinations; sixthly, Consciousness must be trained to move in between Subliminal, Psychic and Spiritual planes and through this movement corresponding Psychic and Spiritual Sheaths and adjacent subtle mental, subtle vital and subtle physical sheaths are purified, enlarged, transformed and perfected and writing/oration can be used as Prakriti-yajna, one of the important means for this movement of Divine Consciousness and descent of Divine Shakti; and lastly, it aims at elevating all writings towards the status of absolute Brahman through constant restatement extending over a long formative period of Sadhana and in this endless growth of impersonal and universal state there is no trace of negation, discord and division and one enters into exceedingly affirmative and uniting Consciousness with radically different ecstatic awareness of things. There can develop a Supramental envisaging of the universe whose each step and each action are dictated by an innate Spiritual vision, a comprehensive and exact penetration into the Truth of all and the Truth of each thing. Large and plastic ideas and speech can be expressed through the supreme effort of creative Consciousness in carrying those highest experiences to its farthest end and assist mankind towards the possession of the knowledge of God and the supreme Reality. The Descent can serve its true purpose when it can catch without ego, most of the secret threads of integral Yoga or seize the knowledge of the Unknowable directly, not by intellectual poor abstract understanding but by the discovery of another overhead language which is at once creatively metaphysical, revealingly poetic, substantially malleable and can pour down in a vivid plastic massiveness of flaming stream. A Sadhaka’s Spiritual life is secured through the complete union of the Soul with the universal and transcendent Divine and by fulfilment of the task of accountability in sadhana before his Self, World and Divine. His principal motive is to give Them (dual Divine) consecrated service and this slavehood to the Divine gives him the right to enter deep into Their Teachings. Their Teachings contain vast Truths of reconciling wisdom and Oneness whose wrong discrimination and misuse ¹¹ can make life asuric and a separative commerce⁸ with the world for some personal gain may become predominant. If he accumulates Their Spiritual opulence rightly without separate personal energy of ego, vidhipurbakam,¹⁰ then life will flower unimaginably with predominance of Silence, Truth, Plasticity, Consciousness and Love in his frontal nature and he will uncover his own unique endless Spiritual path. He will serve at once as passive Instrument of Divine Will and active Participant in the bliss of universal Divine action and the bliss of world transformation. OM TAT SAT References: 1: CWSA-22/The life Divine/p-946, 2: CWSA-23/The Synthesis of Yoga/p-296, 3: CWSA-19/Essays on the Gita/p-5, CWSA-29/Letters on Yoga-II/p-480, 4: CWSA-24/The Synthesis of Yoga/p-818, 5: CWSA-22/The life Divine/p-953, 6: Savitri-710, 7: CWSA-23/The Synthesis of Yoga/p-56, 8: “The man of knowledge, the liberated soul offers on the contrary all his activities to the one eternal Godhead without any attachment to their fruit or to the satisfaction of his lower personal desires. He works for God, not for himself, for the universal welfare, for the Soul of the world and not for any particular object which is of his own personal creation or for any construction of his mental will or object of his vital longings, as a divine agent, not as a principal and separate profiteer in the world commerce . And this, it must be noted, is a thing that cannot be really done except in proportion as the mind arrives at equality, universality, wide impersonality, and a clear freedom from every disguise of the insistent ego: for without these things the claim to be thus acting is a pretension or an illusion.” CWSA/19/Essays on the Gita-458, "At any rate in man it is the ego idea which chiefly supports the falsehood of a separative existence; to get rid of this idea; to dwell on the opposite idea of unity, of the one self, the one spirit, the one being of nature is therefore an effective remedy; but it is not by itself absolutely effective. For the ego, though it supports itself by this ego idea, aham-buddhi, finds its most powerful means for a certain obstinacy or passion of persistence in the normal action of the sense-mind, the prana and the body. To cast out of us the ego idea is not entirely possible or not entirely effective until these instruments have undergone purification ; for their action being persistently egoistic and separative, the buddhi is carried away by them, --as a boat by winds on the sea, (The Gita-2.67) says the Gita , --the knowledge in the intelligence is being constantly obscured or lost temporarily and has to be restored again, a very labour of Sisyphus. But if the lower instruments have been purified of egoistic desire, wish, will, egoistic passion, egoistic emotion and the buddhi itself of egoistic idea and preference, then the knowledge of the spiritual truth of oneness can find a firm foundation. Till then, the ego takes all sorts of subtle forms and we imagine ourselves to be free from it, when we are really acting as its instruments and all we have attained is a certain intellectual poise which is not the true spiritual liberation.” CWSA-24/The Synthesis of Yoga/p-677, 9: The Mother’s Agenda-22.03.1967, 10: “Even those who sacrifice to other godheads with devotion and faith, they also sacrifice to Me, O son of Kunti, though not according to the true law, avidhipurbakam .” The Gita-9.23, “The sacrifice not performed according to the right rule of the Shastra, vidhi-hina, without giving of food, without the mantra, without gifts, empty of faith, is said to be tamasic .” The Gita-17.13, " By works the Vedantins understood these religious works, the sacrificial system, the yajna , full of a careful order, vidhi , of exact and complicated rites, kriya-visesa-bahulam . But in Yoga works had a much wider significance. The Gita insists on this wider significance; in our conception of spiritual activity all works have to be included, sarva-karmani . At the same time it does not, like Buddhism , reject the idea of the sacrifice, it prefers to uplift and enlarge it. Yes, it says in effect, not only is sacrifice, yajna, the most important part of life, but all life, all works should be regarded as sacrifice, are yajna, though by the ignorant they are performed without the higher knowledge and by the most ignorant not in the true order, avidhi-purvakam. " CWSA-19/Essays on the Gita/p-89, 11: "Very long ago (very long, a few years after Sri Aurobindo left), one night (because I was already seeing him), I saw him: I had gone to his place, and I found him sitting on a sort of bed … with a truss: three or four bandages like that on his body! (Mother laughs) So he called me and said (in English), “Look, Look what they’re doing with me! Look, they’re putting bandages all over me!” So I inquired-and found that they wanted to make cuts in his writings…. " The Mother/July-23/1969/Mother’s Agenda/Vol-10/P: 251-256, Download this WEB PAGE as a PDF file: “ The supramental word manifests inwardly with a light, a power, a rhythm of thought and a rhythm of inner sound that make it the natural and living body of the supramental thought and vision and it pours into the language, even though the same as that of mental speech, another than the limited intellectual, emotional or sensational significance. It is formed and heard in the intuitive mind or supermind and need not at first except in certain highly gifted souls come out easily into speech and writing, but that too can be freely done when the physical consciousness and its organs have been made ready, and this is a part of the needed fullness and power of the integral perfection.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-837

The Descent "Make the abysm a road for Heaven’s descent," Savitri-172 (This experience of S.A. Maa Krishna took place while conducting a group meditation in the school premises on 12.11.2000.) Q:- What happened during yesterday evening's meditation ? Yesterday, it was a rare experience in meditation. It took all the children to Brahman consciousness. You can ask what happened to them individually. When I started first meditation I saw that all were in a disturbed state. Exactly at 6.00 p.m. the meditation started (from 6.00 p.m. to 6.30 p.m.). I saw during meditation that nothing happened... So in a subtle manner, I tried to see with everybody where from disharmony was generating and saw three boys P, A & S were creating the disharmony. Yes, during the meditation, I didn’t undergo a deep state. Even though the meditation was not deep but there was also no irritation, because in the whole being a deep Peace was descending. It was peace, not the force, just after sitting in meditation, peace descended, peace entered into the entire body, leading the whole body to a calm state. Even though there was no deep meditation, it did not matter much due to the prevailing peace. Peace was descending, but force was not descending. Peace was different from force, as force will press you…. force is such a thing that those who have experienced it can only feel. As there was peace, there was Ananda also. Then, after meditation with my eyes closed, I was just concentrating on Sri Aurobindo, and in that time I saw immediately in front of my eye a Virata Rupa (a huge shape) of Sri Aurobindo . I saw Sri Aurobindo exactly in the shape of Viswa Rupa of the Gita , (Vision of the World-Spirit), only Sri Aurobindo , in a huge shape, he was sitting. He was sitting in a chair as he usually sits, but the sitting shape has turned huge. Huge, huge…. There was nothing except Him…. Nothing except Him. He was covering the whole world. He had covered the entire earth. His shape was so Virata that nothing was seen without Him. Q:- Did you see the vision with your eyes opened or closed ? Eyes were closed. Then I was seeing blue color, not blue color, but sky blue color light, along with Sri Aurobindo . Q:- Was the blue light in his body ? No, I was seeing Sri Aurobindo and that light. Then I wanted to recite a mantra .. After seeing this Virata Rupa, lip was dumb founded. After some time, I was able to utter O-o-o-m, while uttering this O-o-o-M, I saw a Virata OM (huge shape of OM) replacing Sri Aurobindo. And Sri Aurobindo’s shape had vanished. Sri Aurobindo’s shape turned into a huge OM. Q:- Which mantra were you chanting? Only OM , only OM , with the chanting OM, everything turned to OM . Q:- Were there multiple OM in every object ? No, only one OM, OM was covering everything, the earth. It was a rare and new experience. Only one OM covering everything, Virata OM . OM was radiating towards everywhere. Q:- Which color ? Golden and blue. Q:- Blue is in the background ? Yes, same as I saw Sri Aurobindo . Q:- It means OM was written in Golden color ? It was radiating in golden color, it was reddish gold, red color was also visible. It was radiating towards every side, which I can see even now! Then I tried to repeat a mantra, but it was not possible. This OM chanting persisted for some time. Then I was able to repeat this mantra: ‘Om Sri Aurobindam charanau saranam prapadye Sri Mata Sri Aurobindaya Namah. ’ It was difficult to come back to the rhythm of the mantra , but after uttering the word Om Sri Aurobindam Charanau ….torrents of Force rushed in a continuous manner, it was such a torrent that it was a rainfall. It was like a rain of Light and Force, I was feeling the force was entering each cell of the body. Not through the head, it was through the whole body force was entering, the whole body. While uttering this mantra three to four times, I observed P, who was reciting it without harmony, so I directed him to go out of the room. Then the chanting continued. Then I saw A was creating a disturbance, so I directed him to go out of the room. It felt as if I had gone completely to another world along with the boys. Nobody was having any existence there, only the Divine was there. That force and that cosmic….that transcendental force was felt completely. After the descent of force, I observed jnana (divine knowledge) was descending continuously. Then I saw near the head of each child the OM. Q:- You saw OM near everybody’s head? Yes. After the descent of the Divine force, Jnana (knowledge) descended. When Knowledge descended, I started speaking. What I spoke that time I don’t remember now. Then I saw that near everybody’s head, the OM has occupied a place. That big OM slowly entered into everybody in the shape of small OM in the form of jnana . Then I repeated this mantra . “Om Aham Brahmasmi ” (which means I am Brahman. ) It was a new experience. I told the children that you all are Brahman, we all have come from the Supreme and one day we will return again to the Supreme. Without him, we do not have any existence. So we all should merge in Him, without That there is no other way. That is why we are all Brahman. We are THAT only and nothing else. Q:- When you repeated ‘Om Aham Brahmasmi’ what happened ? At that time, another boy, S created a disturbance. So I directed S to go out of the room. Then, while merged in this mantra, I again saw another boy Sg. created a disturbance through chanting the mantra. But I saw force is entering the body of Sg., so I indicated him to keep quiet. Then I witnessed another rare experience. The OM residing over the forehead of each participant, and thereafter it started moving slowly to their heart centre. When the OM reached the heart centre, I saw it extinguished. Q:- Was the OM entering through head ? No, the Om was entering through the forehead with each individual and vanished near the heart centre. From the head the knowledge descended and it took everybody towards the realisation of the Brahman . Up to this, I observed that the force was still descending into the atmosphere. After sitting for ten minutes, I saw them one by one coming to me to do pranam. While receiving that pranam I felt my non-existence and only the Divine is there and I am that Brahman. Brahman is merging into the Brahman . So I witnessed the Brahman doing pranam to Brahman . It was 7.30 p.m. and it seemed one and half hours had passed very quickly. This experience gave me a lot of strength. I am surrendering this experience at the Feet of The Mother and Sri Aurobindo. OM TAT SAT The Descent OM SRI AUROBINDO MAA 2.11.2000 Dear Maa Krishna , Thank you very much for your loving letter of 27th October enclosing the first (and significant) issue of “The Descent” . The Mother says, “IT IS MOST USEFUL AND IMPRESSIVE AND WILL CONTINUALLY GROW IN STRENGTH.” PROFOUND GRACE AND BLESSINGS. Truly, every sincere effort is a Victory and every sustained effort is a magnificent Victory. A friend sent me a Diwali Card with a very nice message. It was: “SUCCESS IS A JOURNEY NOT A DESTINATION!” You know the way, you know the journey and your trust and love for The Mother & Sri Aurobindo is true and sustained. This is truly a victory. More and more devoted persons will benefit from ‘The Descent’ as the years go by. Time is really of little consequence as The Mother controls Time within Her power. All will be achieved for all is Her wonderful and delightful Dream. We fly in Her Sky of Supramental Light and swim with power & determination in Her Oceans of ecstasy. From within our hearts, She Transforms and in our silenced mind Sri Aurobindo vibrates the truth of Sat Chit Ananda . Please convey my love to Bikram (and to Prasant & other boys). My love to you. At Their Feet, Signed Anurakta. N.B. One may note that the Mother, our primary Source, had deputed Sri K. Anurakta as our Spiritual Fosterer and secondary Source. Regarding the secondary Source, Sri Aurobindo wrote, "This will be to him (a Sadhaka) his exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it." (CWSA-23/The Synthesis of Yoga/p-130) Sri K. Anurakta had insisted us, "Since The Mother has given you a special work directly for the Divine, so the Ashram should be sealed against all the disturbing human presence and adverse circumstances." He further advised to keep the Ashram atmosphere captive from world influence. When we informed Sri K. Anurakta that Sri Matriniketan Ashram aspires to become a Virgins' Fortress; hearing this, without any reply, he entered a deep trance. 1. First Issue of The Descent, October 2000 2. Ashram INAUGURAL ISSUE, February 2003 3. THE DESCENT, A Wearisome Book, Feb-2011 4. THE DESCENT APRIL- 2024 5. THE DESCENT AUGUST 2024 6. THE DESCENT-November-2024 7. THE DESCENT-FEB- 2025 8. THE DESCENT-APRIL- 2025 9. THE DESCENT-AUGUST- 2025 10. THE DESCENT SEPTEMBER 2025 11. THE DESCENT NOVEMBER 2025 12. THE DESCENT NEW YEAR 2026 13. THE DESCENT FEBRUARY 2026 14: THE DESCENT APRIL 2026 15: THE DESCENT AUGUST 2026 Utility of The Descent Integral Yoga enlarges and modifies this feeling that untrained intellect is insufficient to understand the overhead truth and proposes²⁶ that the mystery of written truth can be easily understood if one’s Psychic being and Spiritual being are open or if buddhi , intelligent will, is sufficiently purified. If one will read or study Shastras or Their Teachings with the help of intellect or the three gunas, then that exercise followed by restlessness and fatigue, is identified as tamaso-sattwic action. Or if the written truths are not ‘constantly renewed, relived, their stuff of permanent truth constantly reshaped and developed in the inner thought and spiritual experience of a developing humanity,’³⁵ then they become ‘monuments of the past, but have no actual force or vital impulse for the future.’³⁵ If he will translate¹⁰ them into mother tongue or restate¹¹ them through formulation of trained mind and purified intellect, then that exercise ‘becomes a science and art of spiritual living’³⁶ and it is identified as sincere sattwic effort in order to understand²⁶ written truth and to trace a path of his own Sadhana ²⁸ respectively. Or a large-scale entry into Their Teachings can give a brief Supramental touch and this touch can be prolonged by the development and densification of the subtle body. If he receives overhead Spiritual support for above two actions after (prolonged) concentration, contemplation and meditation, then that exercise is identified as a Divine action from higher planes of Consciousness. In the passage of time, he waits till sattwic mind’s construction and its constant element of falsity, half-light, half-truth, twilight and limitations are replaced by the higher and wider creative knowledge from within and above. His persistent effort to reveal immortal Words,¹² arrives at their perfection when all his wisdom is a dictation, command and adesh from the Supreme alone. Thus, he prevents the written truth from becoming a dead convention and customised Religion and by constant restatement of the written truth, he retraces a Spiritual path of his own. A Sadhaka of integral Yoga becomes accountable in his thought and action to his Self, World and the Divine by opening, holding and noting down the new overhead Wisdom, overhead Will and overhead Love, which will further assist in tracing a Spiritual path of his own. The Gita proposes that tapasya through body or physical education and tapasya through mental self-control or mental education must accompany tapasya through speech and restatement of the written truth.¹⁵⁰ It further clarifies that ‘As much use as there is in a well with water in flood on every side, so much is there in all the Vedas for the Brahmin who has the knowledge.’¹²⁷ ‘All Shastra is the outcome of past experience and a help to future experience. It is an aid and a partial guide.’¹²⁶ All the written Truths are ‘a means, not an end’¹⁴⁰ and an incomplete account¹³⁹ of an eternal unfolding of endless Truth. They are like seed¹⁴⁶ of the banyan tree and a temporary scaffold;¹⁰ ¹ if practiced through long years of concentration, contemplation and meditation, then this exercise can end in a mighty manifestation of a banyan tree and a permanent emergence of invisible ‘double ladder’¹⁰ ¹ linking the gulf between Sachchidananda plane and the Inconscient plane. In order to prevent the written truth from becoming old, obsolete, past untouched monument¹⁰ ⁰ and a dead convention or from becoming customised Religion,¹⁰⁰ it must be constantly restated through the overhead descent of Supreme knowledge. OM TAT SAT References are taken from the book 'The Mother's Manifestation, ' whose manuscript can be downloaded here (References of first para: page-26, References of second para: page-266 ) “Night of April 12-13, 1962. Suddenly in the night I woke up with the full awareness of what we could call the Yoga of the world. The Supreme Love was manifesting through big pulsations, and each pulsation was bringing the world further in its manifestation. It was the formidable pulsations of the eternal, stupendous Love, only Love: each pulsation of the Love was carrying the universe further in its manifestation… All the results of the Falsehood had disappeared: Death was an illusion, Sickness was an illusion, Ignorance was an illusion--- something that had no reality, no existence… Only Love, and Love, and Love, and Love –immense, formidable, stupendous, carrying everything.” The Mother The Mother's Agenda/Vol-3/p-131 “At once, emerging, it (Psychic being) is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater spiritual Truth of love and oneness. It may still admit the human forms and movements, but on condition that they are turned towards the One alone. It accepts only the ties that are helpful, the heart’s and mind’s reverence for the Guru , the union of the God-seekers, a spiritual compassion for this ignorant human and animal world and its peoples, the joy and happiness and satisfaction of beauty that comes from the perception of the Divine everywhere. It plunges the nature inward towards its meeting with the immanent Divine in the heart’s secret centre and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it. It (Psychic Being) lifts the being towards a transcendent Ecstasy and is ready to shed all the downward pull of the world from its wings in its uprising to reach the One Highest; but it calls down also this transcendent Love and Beatitude to deliver and transform this world of hatred and strife and division and darkness and jarring Ignorance. It opens to a universal Divine Love, a vast compassion, an intense and immense will for the good of all, for the embrace of the World-Mother enveloping or gathering to her her children, the divine Passion that has plunged into the night for the redemption of the world from the universal Inconscience. It is not attracted or misled by mental imitations or any vital misuse of these great deep-seated Truths of existence; it exposes them with its detecting search-ray and calls down the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal to them their true abounding share of the intimacy and the oneness, the ascending ecstasy and the descending rapture.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-156-157

The Mother's Consciousness "Her consciousness grew aware of him alone" Savitri-410 “When I was five years old...well I began with a consciousness. Of course I had no idea what it was. But my first experience was of the consciousness here (gesture above the head), which I felt like a Light and a Force; and I felt it there at the age of five. It was very pleasant sensation. I would sit in a little armchair made especially for me, all alone in my room, and I had a very pleasant feeling of something very strong, very luminous, and it was here (above the head) .... Then I would pull it down, for it was...it was truly my raison d’être.” The Mother The Mother’s Agenda, July 25, 1962, “Madame Théon was the first to tell me what I was, what she saw: the crown of twelve pearls over the head. As for me, I had the experience of it, (But it seems I always had it, because when Madame Théon saw me, it's the first thing she told me; she didn't speak of "Maheshwari," but she said, "You have the white light" that automatically dissolves all ill will. And I did experience it: I saw beings crumble into dust.) after which I could simply use it at will: I just had to summon it. And I would see it just as I see you, in a perfectly objective way." The Mother The Mother's Agenda/July 10, 1965 “The Divine puts on an appearance of humanity, assumes the outward human nature in order to tread the path and show it to human beings, but does not cease to be the Divine. It is a manifestation that takes place, a manifestation of a growing divine consciousness , not human turning into divine. The Mother was inwardly above the human even in childhood, so the view held by “many” is erroneous.” Sri Aurobindo CWSA-32/The Mother and Letters on the Mother/p-31-32 The Mother’s Consciousness “There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but She is working here in the body to bring down something not yet expressed in this material world so as to transform life here—it is so that you should regard her as the Divine Shakti working here for that purpose.”⁶ Sri Aurobindo “The Avatar comes (1) to reveal the divine nature in man above this lower nature and (2) to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love.”⁷ Sri Aurobindo “Since the beginning of the earth, wherever there was the possibility of manifesting a ray of consciousness, I was there.”⁸ The Mother The one whom we adore as The Mother is the original Chit-Shakti descended from the Supreme Sachchidananda ; She is indeed One without the second Mother to substitute Her, ekamevadvitiyam ¹ and this Transcendent Mother has extended Herself into the universe, made Her stuff as the body of the world, pursues, labours and strives to fulfil Her through universalisation of Her Consciousness, reveals Herself as World Mother, Cosmic Maha Shakti, ‘Motherhood in all,’ sarvam khalu idam Brahman .² She is also individual Psychic Mother, carrying in Her heart centre, the Universal and Transcendent Mother, and the Psychic heart centre becomes the centre of action of the Universal Mother and the Supramental Mother. She reconciles Psychic, Spiritual and Supramental action to transform the lower hemisphere of mind, life, body, Subconscient and Inconscient Sheaths. The unmanifest Chit Shakti , Consciousness Force is manifested through successive derivation, which constitutes the ranges of Consciousness. Similarly, the unmanifest Sat, the Absolute Existence is manifested through successive derivation which constitutes the ranges of Being or Self or projection of the Divine into the ranges of Consciousness. Thus, Sat and Chit became Brahman and Maya, in the Supramental Plane, Ishwara and Shakti in the Overmind, Intuitive Mind, Illumined Mind and Higher Mind, and Purusha and Prakriti in the Ignorance of mind, life and body. Purusha is separated from Prakriti and in Yoga their relation emerges. As per Sankhya doctrine, this Prakriti consists of twenty-four elements, tattvas , out of which highest three are manas, buddhi and ahamkara . For the purpose of easy understanding, these three constitute our ordinary mind consciousness which implies some kind of intelligence, purposefulness and limited self-knowledge or a self-limitation of consciousness by a willed Ignorance. So, Ignorance is the outcome of some particularizing action in the executive Conscious Force when it is absorbed in its work and forgetful of self and total reality of Nature or it is a concentration of Consciousness absorbed in part knowledge. Or Ignorance is Nature’s purposeful oblivion of Self and All. This is the dividing consciousness or the distorting consciousness which has fallen from the total and unifying knowledge into some error of division and partial experience. This is the Purusha and Prakriti of Sankhya or the fruit of the divided being which Adam and Eve of Christianity, the Souls tempted by Nature have eaten. The first stuff of Consciousness is a sort of obscure beginning of life or a sort of inert or suppressed consciousness in the metal and in the earth and in other inanimate forms. The first formation of egoistic consciousness is the dualities of life and death, joy and sorrow, pleasure and pain, truth and error. So physical mind, vital mind, sensory mind, emotional mind, volitional mind and intellectual mind constitute the lower ranges of Consciousness. The ordinary human mind and life are content to be imprisoned within limited range of consciousness, which is rescued from a sleep of inconscience, subjected to means it uses, all that it manifests is marred through and through by an ego-ridden ignorance and error, the mind has to learn to awaken the true seeking of the soul which is the Reality, the Truth, the Consciousness, the Power, the Delight. Mind is a limitation of consciousness which has the capacity to awaken the integrality of higher ranges of Consciousness and can bring out a truth or a possibility of the Infinite. And that, which is beyond Buddhi, where the activity of the mind is stilled, is higher Consciousness or the Force of Knowledge. So Maya or comprehensive Knowledge, Will and Action of Supermind, and Shakti or the Overmental Knowledge and Will and Action and similar powers of Intuitive Mind, Illumined Mind and Higher Mind are understood as Higher Ranges of Consciousness. For it is that secret Consciousness beyond the mind alone that truly knows and only by its possession can we possess God and rightly know¹³ the world and its real nature and secret forces. And if we suppose the unity of all planes and all world is to be unbroken, then we arrive at the existence of consciousness in all forms of the Force as different organisations of one conscious force of Existence, which is at work in the world. This world is essentially a mutable rhythm of creative action of Consciousness, a movement of Force casting itself in the phenomenal truth of its own infinite and eternal Being. Thus, force is inherent in existence and has double potentiality of rest and movement, that is to say, of self-concentration in Force and self-diffusion in Force. A relation between the Force and Consciousness exists. Consciousness is a self-aware and self-expressive creative Force of existence of which mind is a middle term; below mentality it sinks into vital and material movements of the subconscient and above, the consciousness rises into Intuitive, Overmental and Supramental movement which is for us superconscient. Our waking consciousness is only a small selection or fragment of the entire conscious Being; behind it there is much vaster subliminal and subconscient mind, which is a greater part of ourselves, whose depth and height no mind can measure. The capacity of our total consciousness far exceeds our organs, the nerves, the senses and the brain and they are not entirely indispensable instruments. With the development of higher and greater Consciousness, it can function directly as subtle sound, subtle sight, subtle discernment, subtle touch without the aid of physical sense organs and brain. The Indian conception of Consciousness is Chit , the Energy, which is the Creatrix of this world and it must be the state of Knowledge combined with the power of Knowledge, Will to Light and Vision combined with Will to Power and Works. Consciousness as nether Inconscient Force has created this separative world-movement and its problems and Consciousness as Supramental Force has to resolve all the problems leading the world towards its inevitable self-fulfilment. The essence of Consciousness is defined as the power to be aware of itself and the world. The true nature of Consciousness is defined as it must be direct, self-fulfilling and complete. The true centre of Consciousness is a luminous formulation of the one Consciousness and a pure channel and instrument of one Existence. The destiny of evolving Consciousness is to be entirely aware of Self, Consciousness and Life. Consciousness is defined as a many-sided, purposeful, intelligent effort in Ignorance and spontaneous Intuitive action of the Shakti in Knowledge to arrive at apprehensive and comprehensive Knowledge. The Supramental Consciousness is at once the static self-awareness of the Infinite and Eternal and a dynamic power of self-determination inherent in that self-awareness. In this Consciousness, all contradictions are cancelled or fused into each other in a higher light of seeing and being, in a unified self-knowledge and world-knowledge. It is the fulfilled existence which will solve all the complex problems of existence created by partial affirmation of Mind and Life emerging from the total denial of the Inconscient. The Divine in its nature is an infinite Consciousness and the nature of infinite Consciousness is a pure and infinite Delight. The Mother’s Infinite Consciousness is that which rests on the One and acts in the All and is capable of free power of self-variation producing infinite results in the phenomenon and form or manifesting and playing with Being in Infinite form and movements in order to cast Herself into the world; Her Consciousness transcends All and denies none; sees all but lives for its transcendent task; transcends the Light and the Darkness to merge in the Absolute; becomes All and yet transcends the mystic whole; She is immortal yet suffers the mortal limitation of birth and death; when most unseen She works most mightily; She can uphold in Herself a million universes and pervades each with a single ray of Her Self-light and a single degree of Her ineffable existence; this whole creation lives in a lonely ray of Her Sun and before Her Infinite Chit-Shakti the Supramental Consciousness grows like a shadow. The normal real life of a true liberated man is the state of oneness with the Supreme and with all beings and the bliss of that state and perfect knowledge of Spiritual atmosphere and the great Soul cannot regard with indifference the suffering of others and the deliverance of others must be felt as intimate to his own deliverance. He lives in a universalised Consciousness where all Death is realised as the Spiritual necessity for evolution of new being; it is also an instrument of perpetual life and change of robe in the immortal All Life or death is a rapid disintegration subservient to life’s necessity of change and variation; all Pain is some secret rapture’s tragic mask and a violent backwash of the waters of universal Delight and without pain he would not get all the value of infinite Delight; all Limitation is a turning of the Infinite upon itself; all Evil is in travail of eternal Good and a circling around its own perfection; all error is significant of all possibility and effort of discovery of Supreme Truth; all destruction and war are small transient storm and rapidly clear the field for new good and a more satisfying harmony. This Cosmic Consciousness is a meeting place where the Matter is real to the Spirit and Spirit is real to the Matter and illumined harmony of mind, life and body are perfectly realised. The first phase of reversal of consciousness is practicable where the Purusha is separated from Prakriti by the force of Ignorance and in Karma Yoga, Prakriti is the doer of all action and Purusha is the witness, Sakhi, the approver of all lower action of Prakriti. When Purusha is subjected to the lower instinct of Prakriti , then that is the cause of our Ignorance and imperfection. In Karma Yoga, the experience of Purusha-Prakriti or the Spirit of Conscious Being in its relations to Nature is the first reversal of Consciousness where the Purusha liberates himself from the mechanical action of Prakriti and sanctions freely and effectively and not automatically all the action of Prakriti, and arrive at the first spiritual control over Prakriti . During the practice of Sankhya liberation, Purusha becomes aware of itself as Witness, Sakhi , without identifying itself with Prakriti , thus, Prakriti begins to fall away from its impulse and returns towards equilibrium and rest and Purusha becomes giver of sanction, Anumanta , of all the impulse of Prakriti. Then we can reject the present formations and rise to a Spiritual level of existence and from there become the Lord of Nature, Ishwara . Thus, first phase of the Purusha-Prakriti reversal of consciousness moves towards Ishwara-Shakti realisation, where Ishwara is not separated from Shakti but rather contain each other and it can take part in the higher dynamism of Divine working and total discovery of Divine unity and harmony in the world. Thus, the second reversal of consciousness is realised through universalisation of individual Consciousness. After the stabilisation of universal Consciousness, a third reversal of Consciousness is experienced through the Brahman-Maya union. This is the beginning of Supramental life on earth and discovery of dynamism of some Transcendent Eternal by whose descent this world and self will be able to break their disguising envelopes and become Divine in revealing and manifesting form. Consciousness as Power has three poises through which it creates, governs and upholds the universe. The first poise is that there is a Consciousness⁹ above all, behind all, embracing all, within all, which is eternally, universally and absolutely aware of itself both in unity and multiplicity. Thus, Consciousness becomes the plentitude of Supreme divine Self-Knowledge and All-Knowledge. Secondly, the action of Consciousness¹⁰ in complete Nescience dwells upon apparent opposition and the most extreme antinomy though this is merely a surface appearance and a Divine knowledge works with sovereign security and sureness within the operation of the creative, effective and dynamic Subconscient and Inconscient sheaths. Thirdly, between these two oppositions, we see concentration of Consciousness¹¹ absorbed in a partial and limited self-awareness in Ignorance which is equally superficial and slow in its action, but behind the limitation of three gunas, the Consciousness acts as Divine All-Knowledge; though the characteristic of Ignorance is the Soul’s self-withholding of complete Self-knowledge. The two successive movements of consciousness are; first, an inward movement, instead of living in our surface mind, we break the wall between the external and subliminal self, either through gradual effort or through forceful involuntary rupture. Thus, we discover within the secret part of ourselves, an inner being, a soul, an inner mind, an inner vital and an inner subtle physical entity which is much larger in its potentialities, more powerful, more capable of manifold knowledge and dynamism than our surface mind, life and body and thus, direct communication with universal forces are restored in the cosmic mind, cosmic vital and cosmic physical. Once this entry in to the inner being is accomplished an ascent upward or second Spiritual movement of consciousness becomes practicable. Its initial result is an activation of vast static and silent Self, and passes into supreme immobile and immutable status beyond the universe which is followed by large dynamic descent of light, knowledge, power and bliss and other supernormal energies into to our self of silence. The Being can have three different states of Consciousness with regard to its own eternity. Each state of Consciousness has a different time relation. When we go behind the physical surface, we find different Time statuses and Time movements. In Time-Space, there is a movement of Consciousness which creates events and happenings and awareness of Time-movement, Time-relation and Time-measure. The first state of Consciousness is a static timeless eternity, which is an immobile status of the Self, self-absorbed or self-conscious without any movement. The second is an eternity of movement or dynamic stable status of integral Time where past, present and future stand together and see things from the viewpoint of simultaneity of Time-vision. The third status can embrace the whole movement in a static and dynamic time vision and it is possible in infinite Consciousness and it works out what has been seen by the static vision of the Eternal through the progressive movement of Consciousness force. Some more secrets are revealed in the Gita. Firstly, it confirmed that Para Prakriti has become the Jiva in the heart, Para Prakritir Jivabhuta ;³ secondly it confirmed that the Self or the Purusha has become the Jiva in the heart, Mamaibansa Jivabhuta ;⁴ thirdly, from these two experiences we conclude that the Jiva in the heart is the meeting ground of the Purusha-Prakriti, Ishwara-Shakti and Brahman-Maya Union. Integral Yoga can begin with the Psychic centre in the heart as an important place of Divine union, but it cannot restrict its action to this one plane alone. For the purpose of total transformation, in integral Yoga the One Divine and the Power of the One Divine (“She was the single self of all these selves,” Savitri-557) are fragmented into ten Selves or Purushas and ten Sheaths or Koshas ; where the first five Koshas are Para Prakriti or higher Nature and the last five Koshas are Apara Prakriti or lower Nature. They are: 1) Bliss Self or Anandamaya Purusha & Bliss Sheath or Anandamaya Kosha . 2) Supramental Self or Vijnanamaya Purusha and Supramental Sheath or Vijnanamaya Kosha. 3) Higher Mental or Spiritual Self or Manomaya Purusha & Higher Mental or Spiritual Sheath or Manomaya Kosha . 4) Universal Self or Viswa Atma and Universal Sheath. 5) Psychic Being or Chaitya Purusha & Psychic Sheath, Chaitya Kosha . 6) Lower Mental Self or Truth Mind & Lower Mental Sheath or Subtle Mind. 7) Pranamaya Purusha or True Vital & Pranamaya Kosha or Subtle Vital. 8) Annamaya Purusha or True physical & Annamaya Kosha or Subtle Physical 9) Subconscient Self & Subconscient Sheath. 10) Inconscient Self and Inconscient Sheath. The Divine Sat is projected into all the ten selves and retains their Divinity in those centres. Similarly, Divine Consciousness or Chit Shakti has entered into all the ten sheaths; whereas in the first five sheaths it retains the higher consciousness and in the last five sheaths it retains the ordinary consciousness which we understand as undivine and they wait for their Divine transformation. Divine Union and transformation of nature can take place by either of the four ways: 1) Divine union of either of the ten Purushas with their respective ten sheaths. Thus, the status of Consciousness is aware of the one field of Being or one movement of it, while the awareness of all the rest is held behind and veiled or a limited awareness occupied only in its own field or movement. Supramental action can be activated from all ten Selves. 2) Pouring down of the Power of either of the higher five selves on the lower five sheaths. Thus, we can rise to multiple Consciousness above us, observe the various part of our being, of surface and subtle mental, vital, physical and subconscient and inconscient sheaths and act upon one or other sheath as dynamic transforming Divine Power from that higher status. 3) Pouring down of the Divine Power by activation of lower five Selves on the respective sheath or adjacent sheaths and the lower Selves accept the limited light and obscurity of inferior movement as a station of Divine working. 4) All other permutations and combinations possible of the manifold status of Consciousness by the Purusha-Prakriti, Ishwara-Shakti, Brahman-Maya, Sat-Chit Union and no limit can be put to the variety of Divine transformation. The knowledge on ten Purushas, atma Jnana and knowledge on ten sheaths, tattva Jnana, lead towards comprehensive knowledge, ‘that which being known, all is known’,⁵ yasmin vijnate sarvam idam vijnatam . The Mother’s Consciousness is extended from Inconscient sheath to Anandamaya kosha in all the ten planes and when She becomes able to work in all these planes freely, Her Mission on the earth is accomplished. The present task of an individual is to become a perfect channel of Her Consciousness. Recapitulation: The Mother recounts, "That’s another interesting point, because I was an outright atheist: till the age of twenty, the very idea of God made me furious. Therefore I had the most solid base – no imaginings, no mystic atavism ; my mother was very much an unbeliever and so was my father. So from the point of view of atavism it was very good: positivism, materialism. Only one thing: since I was very small, (1) a will for perfection in any field whatever; a will for perfection and (2) the sense of a limitless consciousness – no limits to one’s progress or to one’s power or to one’s scope. And that, since I was very small. But mentally, an absolute refusal to believe in a "God": I believed only in what I could touch and see. And the whole faculty for experiences was already there (they didn’t manifest because the time hadn’t come). (2) Only, the sense of a Light here (gesture above the head), which began when I was very small, I was five, (1) along with a will for perfection. (1) A will for perfection: oh, whatever I did always had to be the best I could do. And then, (2) a limitless consciousness. These two things. And my return to the Divine came about through Theon’s teaching, when I was told for the first time, "The Divine is within, there" (Mother strikes her breast). Then I felt at once, "Yes, this is it." Then I did all the work that’s taught to find Him again; and through here (gesture to the heart center) I went there (gesture of junction above with the Supreme). But outwardly, mentally, no religion – a horror of religions." The Mother The Mother's Agenda/March 26, 1966 To recapitulate, the One whom we adore as The Divine Mother is the Chit Shakti, the Creatrix Mother of all Godheads, Deities, Creatures and Object, who serves as the golden Mediatrix Spiritual Mother, linking earth and universe to the Supreme. Her name is a Power and Force of inevitable Word. As the Executrix Psychic Mother, She gives Her all-embracing Touch and Contact of Divine union in the Ignorance of Mind, Life and Body, whose Sun Light can kindle all our suns in the closed heart of things. As Supramental Consciousness can link the individual's highest aspiration with the ultimate destiny of the race; similarly, the One Mother, Aditi, reveals, manifests, establishes, universalises Herself as Paraprakriti or ‘virgin Mother force in All’ through Her pure intermediate stations. All institutions built in Her name or in other names strive knowingly or unknowingly in a lesser concentration to possess Her purity and force in the form of Knowledge, Power, Harmony and Perfection. If these four Mother powers "could manifest and be received here, it would have INESTIMABLE results! ...”¹² The difference of one institution (or one individual) from another can be discerned by the degree of truth and knowledge they have worked out from world falsehood and world Ignorance and the best institution (or the most conscious individual) always suffers the least corruption in its mind and heart and that is possible when The Mother’s Yogic Power, Consciousness Power, Truth Power and Virgin Power are synthesized. These four Powers are manifested in Sri Aurobindo's book The Synthesis of Yoga, The Life Divine, The Mother and Savitri respectively. The Mother's Consciousness is that which rests on the One and acts in the All and if allowed to penetrate into Life, Self and lower Consciousness, then it can bring perfection there endlessly through All Life. It ensures the largest development in the shortest way, the shortest time and in the smallest sacrificial action, sacrificial thought and sacrificial love. OM TAT SAT References: 1: Chandogya Upanishad-6.2.1, 2: Chandogya Upanishad-3.14.1, 3: The Gita-7.5, 4: The Gita-15.7, 5: Sandilya Upanishad-2.2, Munduka Upanishad-1.1.3, “…the knowledge of Self includes also the knowledge of the principles of Being, its fundamental modes and its relations with the principles of the phenomenal universe. This was what was meant by the Upanishad when it spoke of the Brahman as that which being known all is known, yasmin vijnate sarvam vijnatam. ” CWSA-23/The Synthesis of Yoga/p-374, “The character of these higher states of the soul and their greater worlds of spiritual Nature is necessarily difficult to seize. Even the Upanishads and the Veda only shadow them out by figures, hints and symbols. Yet it is necessary to attempt some account of their principles and practical effect so far as they can be grasped by the mind that stands on the border of the two hemispheres. The passage beyond that border would be the culmination, the completeness of the Yoga of self-transcendence by self-knowledge. The soul that aspires to perfection, draws back and upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha, from mental into the knowledge-soul and from that self of knowledge into the bliss Purusha. This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes the soul’s ascension.” CWSA-23/The Synthesis of Yoga/p-474 "But all is screened, subliminal, mystical; It needs the intuitive heart, the inward turn, It needs the power of a spiritual gaze." Savitri-49 "The One keeps in his heart (of King Aswapati) and knows alone.” Savitri-52 “In the silent space where all is for ever known .” Savitri-74 “The Truth is known only when all is seen. ” Savitri-257, “That must be reached from which all knowledge comes .” Savitri-284 "An all-embracing knowledge seized his heart:” Savitri-302 "All knowledge rushes on him like a sea:" Savitri-375 "And knows all things because he is one with all.” Savitri-517 “Only the spirit sees and all is known. ” Savitri-571 “When unity is won, when strife is lost And all is known and all is clasped by Love Who would turn back to ignorance and pain?” Savitri-633, "All things she knew, all things imagined or willed:" Savitri-695 6: SABCL/25/The Mother-49, CWSA-32/The Mother with Letters on the Mother/p-50, "I know that all here is unreal. The Mother alone is real . It is the higher reality that the Mother brings into the world — without it all else is ignorant and false." 3 August 1934/Sri Aurobindo/CWSA-32/The Mother with Letters on the Mother/p-33, "Yes, of course. What is being done is meant to prepare the manifestation of the supermind in the earth consciousness down to Matter itself, so it can’t be for the physical of myself or the Mother alone. " CWSA-35/ On Himself and the Ashram/p-348-349, "As special cases they are allowed to live in the same house for certain outward conveniences, but it is clearly understood that the old dependence of husband and wife on each other has to cease; they have to accustom themselves to be only sadhaks having no inner dependence on each other, but separately depending on the Mother alone , receiving spiritual help from her alone, offering to her alone the obedience of the disciple to the Master.... For your case to assimilate to theirs you would have to marry legally and socially with the consent of the father, live for twenty years or more together outside and then come for admission to the Asram with the resolution to develop an inner life independent from each other and turned to the Divine alone ." CWSA-35/ On Himself and the Ashram/p-726 7: CWSA-19/Essays on the Gita/p-175, 8: The Mother’s Agenda-3/p-222, 9: “A flaming warrior from the eternal peaks Empowered to force the door denied and closed Smote from Death’s visage its dumb absolute And burst the bounds of consciousness and Time.” Savitri-21, “A vision came of higher realms than ours, A consciousness of brighter fields and skies, Of beings less circumscribed than brief-lived men And subtler bodies than these passing frames, Objects too fine for our material grasp, Acts vibrant with a superhuman light And movements pushed by a superconscient force, And joys that never flowed through mortal limbs, And lovelier scenes than earth’s and happier lives. A consciousness of beauty and of bliss, A knowledge which became what it perceived, Replaced the separated sense and heart And drew all Nature into its embrace.” Savitri-28 “His centre was no more in earthly mind; A power of seeing silence filled his limbs: Caught by a voiceless white epiphany Into a vision that surpasses forms, Into a living that surpasses life, He neared the still consciousness sustaining all.” Savitri-32 “A wider consciousness opens then its doors; Invading from spiritual silences A ray of the timeless Glory stoops awhile To commune with our seized illumined clay And leaves its huge white stamp upon our lives.” Savitri-48 “A many-miracled Consciousness unrolled Vast aim and process and unfettered norms, A larger Nature’s great familiar roads.” Savitri-91 “It held, as if a shield before its face, A consciousness that saw without a seer, The Truth where knowledge is not nor knower nor known, The Love enamoured of its own delight In which the Lover is not nor the Beloved Bringing their personal passion into the Vast, The Force omnipotent in quietude, The Bliss that none can ever hope to taste.” Svitri-548 “Images in a supernal consciousness Embodying the Unborn who never dies, The structured visions of the cosmic Self Alive with the touch of being’s eternity Looked at him like form-bound spiritual thoughts Figuring the movements of the Ineffable.” Savitri-96 “A refugee from the domain of sense, Evading the necessity of thought, Delivered from Knowledge and from Ignorance And rescued from the true and the untrue, She shared the Superconscient’s high retreat Beyond the self-born Word, the nude Idea, The first bare solid ground of consciousness; Beings were not there, existence had no place, There was no temptation of the joy to be.” Savitri-548-549 “Her eyes looked out on earth’s unchanging face, Around her soul’s muteness all moved as of old; A vacant consciousness watched from within, Empty of all but bare Reality.” Savitri-551 “It was her self, it was the self of all, It was the reality of existing things, It was the consciousness of all that lived And felt and saw; it was Timelessness and Time, It was the Bliss of formlessness and form.” Savitri-555 “There is a being beyond the being of mind, An Immeasurable cast into many forms, A miracle of the multitudinous One, There is a consciousness mind cannot touch, Its speech cannot utter nor its thought reveal.” Savitri-705 10: "He neared the still consciousness sustaining all." Savitri-32 “A Consciousness that knows not its own truth, A vagrant hunter of misleading dawns, Between the being’s dark and luminous ends Moves here in a half-light that seems the whole:” Savitri-55 “In this drop from consciousness to consciousness Each leaned on the occult Inconscient’s power, The fountain of its needed Ignorance, Archmason of the limits by which it lives.” Savitri-89 “The Inconscient found its heart of consciousness, The idea and feeling groping in Ignorance At last clutched passionately the body of Truth,” Savitri-89 “Our life is a holocaust of the Supreme. The great World-Mother by her sacrifice Has made her soul the body of our state; Accepting sorrow and unconsciousness Divinity’s lapse from its own splendours wove The many-patterned ground of all we are.” Savitri-99 “To feed death with her works is here life’s doom. So veiled was her immortality that she seemed, Inflicting consciousness on unconscious things, An episode in an eternal death, A myth of being that must for ever cease. Such was the evil mystery of her change.” Savitri-131 “A groping consciousness in a voiceless world , A guideless sense was given her for her road; Thought was withheld and nothing now she knew, But all the unknown was hers to feel and clasp.” Savitri-133 “Inflicting on the body desire and hope, Imposing on inconscience consciousness, She brought into Matter’s dull tenacity Her anguished claim to her lost sovereign right, Her tireless search, her vexed uneasy heart, Her wandering unsure steps, her cry for change.” Savitri-134 “An inconscient Power groped towards consciousness, Matter smitten by Matter glimmered to sense, Blind contacts, slow reactions beat out sparks Of instinct from a cloaked subliminal bed, Sensations crowded, dumb substitutes for thought, Perception answered Nature’s wakening blows But still was a mechanical response, A jerk, a leap, a start in Nature’s dream, And rude unchastened impulses jostling ran Heedless of every motion but their own And, darkling, clashed with darker than themselves, Free in a world of settled anarchy.” Savitri-137 “As yet were only seen foulness and force, The secret crawl of consciousness to light Through a fertile slime of lust and battening sense, Beneath the body’s crust of thickened self A tardy fervent working in the dark, The turbid yeast of Nature’s passionate change, Ferment of the soul’s creation out of mire.” Savitri-138 “The spirit in a finite ignorant world Must rescue so its prisoned consciousness Forced out in little jets at quivering points From the Inconscient’s sealed infinitude. Then slowly it gathers mass, looks up at Light.” Savitri-140 “God wrapped his head from sight in Matter’s cowl, His consciousness dived into inconscient depths, All-Knowledge seemed a huge dark Nescience; Infinity wore a boundless zero’s form.” Savitri-621 “Imprisoned in its dark and dumb abyss A little consciousness it lets escape But jealous of the growing light holds back Close to the obscure edges of its cave As if a fond ignorant mother kept her child Tied to her apron strings of Nescience.” Savitri-690 11: “Ever his consciousness and vision grew; They took an ampler sweep, a loftier flight; He passed the border marked for Matter’s rule And passed the zone where thought replaces life.” Savitri-31 “His greater consciousness withdrew behind; Dim and eclipsed, his human outside strove To feel again the old sublimities, Bring the high saving touch, the ethereal flame, Call back to its dire need the divine Force.” Savitri-35 “Even when we fail to look into our souls Or lie embedded in earthly consciousness, Still have we parts that grow towards the light, Yet are there luminous tracts and heavens serene And Eldorados of splendour and ecstasy And temples to the godhead none can see.” Savitri-46-47 “His consciousness a torch lit to be quenched, His hope a star above a cradle and grave.” Savitri-78 “A finer consciousness with happier lines, It has a tact our touch cannot attain, A purity of sense we never feel; Its intercession with the eternal Ray Inspires our transient earth’s brief-lived attempts At beauty and the perfect shape of things.” Savitri-104 “Imperative, voiceless, ill-understood, Too far from light, too close to being’s core, Born strangely in Time from the eternal Bliss, It presses on heart’s core and vibrant nerve; Its sharp self-seeking tears our consciousness; Our pain and pleasure have that sting for cause:” Savitri-139 “At last the struggling Energy can emerge And meet the voiceless Being in wider fields; Then can they see and speak and, breast to breast, In a larger consciousness, a clearer light, The Two (Soul and Nature) embrace and strive and each know each Regarding closer now the playmate’s face.” Savitri-141 “On the ocean surface of vast Consciousness Small thoughts in shoals are fished up into a net But the great truths escape her narrow cast; Guarded from vision by creation’s depths, Obscure they swim in blind enormous gulfs Safe from the little sounding leads of mind, Too far for the puny diver’s shallow plunge.” Savitri-626 “A consciousness that yearned through every cry Of unexplored attraction and desire, It found and searched again the unsatisfied deeps Hunting as if in some deep secret heart To find some lost or missed felicity.” Savitri-674-675, 12: The Mother/The Mother’s Agenda-1/p-45, 13: Seven lessons learned from the universal Divine Mother Savitri: 1) "She knew that first she must discover her soul." Savitri-501 2) "She knew she must not clutch that happiness" Savitri-472 (She renounced the happiness of Supreme abode, Paramdham.) 3) "She knew herself the Beloved of the Supreme:" Savitri-525 4) "She had found herself, she knew her being’s aim." Savitri-532 5: "It (Savitri's heart) saw the One and knew that all was He" Savitri-556 6) "She knew not self, forgotten was Savitri... Her aim, joy, origin, Satyavan alone." Savitri-579 7) "She knew herself eternal without birth." Savitri-586 Download this WEB PAGE as a PDF file: “I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-three, upon prepared ground. I am now more than eighty years old: I have thought of nothing but That, I have wanted nothing but That, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There were not periods of remembering and forgetting: it was continuous, unceasing, day and nigh t, from the age of twenty-four – and I had this experience for the first time about a week ago! So, I say that people who are in a hurry, people who are impatient, are arrogant fools.” The Mother The Mother's Agenda/ 01.05.1958 "Since my earliest childhood, experiences have come like that: something massive takes hold of you and you don’t need to believe or disbelieve, know or not know —bam! There’s nothing to say; you are facing a fact... Once, during those last difficult years, Sri Aurobindo told me that this was precisely what gave me my advantage and why (how to put it?) there were greater possibilities that I would go right to the end ." The Mother The Mother's Agenda/ 01.05.1958