सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥
satataṁ kīrtayanto māṁ yatantaśca dṛḍhavratāḥnamasyantaśca māṁ bhaktyā nityayuktā upāsate
Always adoring Me, steadfast in spiritual endeavour, bowing down to Me with devotion, they worship Me ever in Yoga.
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
But also since this action is the action of the divine Nature, svā prakṛtiḥ, and the divine Nature can never be separate from the Divine, in everything she creates the Godhead must be immanent. That is a relation which is not the whole truth of his being, but neither is it a truth which we can at all afford to ignore. He is lodged in the human body. Those who ignore his presence,9·11 who despise because of its masks the divinity in the human form, are bewildered and befooled by the appearances of Nature and they cannot realise that there is the secret Godhead within, whether conscious in humanity as in the Avatar or veiled by his Maya. Those who are great-souled, who are not shut up in their idea of ego, who open themselves to the indwelling Divinity, know that the secret spirit in man which appears here bounded by the limited human nature, is the same ineffable splendour9·13–15 which we worship beyond as the supreme Godhead. They become aware of the highest status of him in which he is master and lord of all existences and yet see that in each existence he is still the supreme Deity and the indwelling Godhead. All the rest is a self-limitation for the manifesting of the variations of Nature in the cosmos. They see too that as it is his Nature which has become all that is in the universe, everything here is in its inner fact nothing but one Divine, all is Vasudeva, and they worship him not only as the supreme Godhead beyond, but here in the world, in his oneness and in every separate being. They see this truth and in this truth they live and act; him they adore, live, serve both as the Transcendent of things and as God in the world and as the Godhead in all that is, serve him with works of sacrifice, seek him out by knowledge, see nothing else but him everywhere and lift their whole being to him both in its self and in all its inward and outward nature. This they know to be the large and perfect way; for it is the way of the whole truth of the one supreme and universal and individual Godhead.*
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 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. 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.*9·13–14, 9·11, 9·13, 9·14
Writings in Bengali
Satataṁ kīrtayanto māṁ yatantaśca dṛḍhavratāḥ |
Namasyantaśca māṁ bhaktyā nityayuktā upāsate ||
Taccittās tadgataprāṇā bodhayantaḥ parasparam |
Kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca… ||
(Always glorifying Me, striving with firm vows, bowing down to Me in devotion, they worship Me, ever-steadfast.)
(With their minds fixed on Me, their lives dedicated to Me, enlightening one another, and constantly speaking of Me, they are satisfied and rejoice…)
সততং কীর্ত্তয়ন্তো তং যতন্তশ্চ দৃঢ়ব্রতাঃ।
নমস্যন্তশ্চ তং ভক্ত্যা নিত্যযুক্তা উপাসতে॥
