यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।तत्र श्रीर्विजयो भूतिर् ध्रुवा नीतिर्मतिर्मम ॥
yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥtatra śrīrvijayo bhūtir dhruvā nītirmatirmama
Wherever is Krishna, the Master of Yoga, wherever is Partha, the archer, assured are there glory, victory and prosperity, and there also is the immutable Law of Right.
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
For a time comes in spiritual development when we become aware that all our effort and action are only our mental and vital reactions to the silent and secret insistence of a greater Presence in and around us. It is borne in upon us that all our Yoga, our aspiration and our endeavour are imperfect or narrow forms, because disfigured or at least limited by the mind’s associations, demands, prejudgments, predilections, mistranslations or half translations of a vaster truth. Our ideas and experiences and efforts are mental images only of greatest things which would be done more perfectly, directly, freely, largely, more in harmony with the universal and eternal will by that Power itself in us if we could only put ourselves passively as instruments in the hands of a supreme and absolute strength and wisdom. That Power is not separate from us; it is our own self one with the self of all others and at the same time a transcendent Being and an immanent Person. Our existence, our action taken up into this greatest Existence would be no longer, as it seems to us now, individually our own in a mental separation. It would be the vast movement of an Infinity and an intimate ineffable Presence; it would be the constant spontaneity of formation and expression in us of this deep universal self and this transcendent Spirit. The Gita indicates that in order that that may wholly be, the surrender must be without reservations; our Yoga, our life, our state of inner being must be determined freely by this living Infinite, not predetermined by our mind’s insistence on this or that dharma or18·75–78 any dharma. The divine Master of the Yoga, yogeśvaraḥ kṛṣṇaḥ, will then himself take up our Yoga and raise us to our utmost possible perfection, not the perfection of any external or mental standard or limiting rule, but vast and comprehensive, to the mind incalculable. It will be a perfection developed by an all-seeing Wisdom according to the whole truth, first indeed of our human swabhava, but afterwards of a greater thing into which it will open, a spirit and power illimitable, immortal, free and all-transmuting, the light and splendour of a divine and infinite nature.
“And when you are once able to do that sincerely, that will be the moment to renounce the initiation of your acts without exception into the hands of the supreme Godhead within you. Then you will be released from all laws of conduct, liberated from18·66 all dharmas. The Divine Power and Presence within you will free you from sin and evil and lift you far above human standards of virtue. For you will live and act in the absolute and spontaneous right and purity of the spiritual being and the immaculate force of the divine nature. The Divine and not you will enact his own will and works through you, not for your lower personal pleasure and desire, but for the world-purpose and for your divine good and the manifest or secret good of all. Inundated with light, you will see the form of the Godhead in the world and in the works of Time, know his purpose and hear his command. Your nature will receive as an instrument his will only whatever it may be and do it without question, because there will come with each initiation of your acts from above and within you an imperative knowledge and an illumined assent to the divine wisdom and its significance. The battle will be his, his the victory, his the empire.
Writings in Bengali
ॐ । एकमेवाद्वितीयं ब्रह्म सदसद्रूपं सदसदतीतं नान्यत्किञ्चिदस्ति त्रिकालधृतं त्रिकालातीतं वा सर्वन्तु खलु ब्रह्मैकं यत्किञ्च जगत्यामणु वा महद्वोदारं वानुदारं वा ब्रह्मैव तद् ब्रह्मैव जगदपि ब्रह्म सत्यं न मिथ्या । स एव परात्परः पुरुषस्त्रिकालातीतः सकलभुवनातीतः सकलभुवनप्रविष्टः सदतीतोऽसदतीतः सन्मयश्चिन्मय आनन्दमयोऽनाद्यन्तः सनातनो भगवान् । स निर्गुणो गुणान्धत्ते सगुणोऽनन्तगुणो निर्गुणत्वं भुङ्क्ते स्वयञ्चातिवर्तते निर्गुणत्वञ्च सगुणत्वञ्च न निर्गुणो न गुणी केवल एव यः । स भुवनातीतो भुवनानि धारयति भुवनभूतो भुवनानि प्रविशति कालातीतः कालो भवत्यनन्तः सान्तः प्रकाशत एको बहवोऽरूपो रूपी विद्याविद्यामय्या चिच्छक्त्या । स्वयन्तु न धर्ता न धार्यो नानन्तः न सान्तो नैको न बहुर्नारूपो न रूपी केवल एव यः । सर्वाणि त्वेतानि नामानि यदेकत्वञ्च बहुत्वञ्चानन्तञ्च सान्तञ्च प्रकाशन्त एव चिदात्मनि चिन्मये जगति । ॐ तत्सत् यच्च सच्चिदेव तच्चिन्मयं जगद् भासते चिदात्मनि सत्यप्रकाशः सत्यस्य भगवतः । यथा सूर्यस्य प्रतिबिम्ब एकः शान्ते जले बहवश्चले सत्यः सूर्यः सत्यः प्रतिबिम्बः सत्यप्रकाशः सतः सूर्यस्य न स स्वप्नः सतः प्रकाशस्तु सः । यथा वा सूर्यस्य ज्योतिः सौरं जगत्स्वशक्त्या धावदिव पूरयत्प्रकाशते सत्यं ज्योतिः सत्यप्रकाशः सतः सूर्यस्य न सोऽलीका भातिः सतः सत्यप्रकाशस्तु सः । यथा वा सूर्यस्य ज्वालामयं बिम्बं न स्वयं सूर्यः सूर्यस्य तु सूर्यत्वं प्रकाशयत्येतन्मयं रूपमन्वाश्रिते ज्ञाने तद्रूपातीतस्तु सूर्यः सत्यः सूर्यः सत्यं रूपं बिम्बाकृति सत्यप्रकाशः सतः सूर्यस्य न स मायाचित्रं सतः सत्यप्रकाशस्तु सः । तथेदं जगद्ब्रह्म सत्यप्रकाशो भगवतो न स्वप्नो न मायाचित्रं नालीका भातिः सतः सत्यप्रकाशस्तु तद् न स्वयं भगवान् तथापि स्वयमेव सः । एषा परा मायैषा योगमाहात्म्यं रहस्यमस्य योगेश्वरस्य कृष्णस्यैषा चिच्छक्त्या आनन्दमयी लीला परस्यातर्क्या गतिः ।
