मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।मामेवैष्यसि युक्तैवम् आत्मानं मत्परायणः ॥
manmanā bhava madbhakto madyājī māṁ namaskurumāmevaiṣyasi yuktaivam ātmānaṁ matparāyaṇaḥ
Become my minded, my lover and adorer, a sacrificer to me, bow thyself to me, thus united with me in the Self thou shalt come to me, having me as thy supreme goal.
Compiled rendering · Anilbaran Roy
AI translation
Essays on the Gita
Is this the last state, the utmost possibility, the highest secret? It cannot be, since this is a mixed or divided, not a perfectly harmonised status, a double, not a unified being, a freedom in the soul, an imperfection in the Nature. It can only be a stage. What then is there beyond it? One solution is that of the Sannyasin who rejects the nature, the action altogether, so far at least as action can be rejected, so that there may be an unmixed undivided freedom; but this solution, though admitted, is not preferred by the Gita. The Gita also insists on the giving5·13 up of actions, sarva-karmāṇi sannyasya, but inwardly to the3·30 Brahman. Brahman in the Kshara supports wholly the action of Prakriti, Brahman in the Akshara, even while supporting, dissociates itself from the action, preserves its freedom; the individual soul, unified with the Brahman in the Akshara, is free and dissociated, yet, unified with the Brahman in the Kshara, supports but is not affected. This it can do best when it sees that both are aspects of the one Purushottama. The Purushottama, inhabiting all existences as the secret Ishwara, controls the Nature and by his will, now no longer distorted and disfigured by the ego-sense, the Nature works out the actions by the swabhava; the individual soul makes the divinised natural being11·33 an instrument of the divine Will, nimitt-mātram. He remains even in action triguṇātīta, beyond the gunas, free from the gunas, nistraiguṇya, he fulfils entirely at last the early injunction2·45 of the Gita, nistraiguṇyo bhavārjuna. He is indeed still the enjoyer of the gunas, as is the Brahman, though not limited13·15 by them, nirguṇaṁ guṇabhoktṛ ca, unattached, yet all-supporting, even as is that Brahman, asaktaṁ sarvabhṛt: but the action of the gunas within him is quite changed; it is lifted above their egoistic character and reactions. For he has unified his whole18·65 being in the Purushottama, has assumed the divine being and the9·34 higher divine nature of becoming, madbhāva, has unified even his18·57–58 mind and natural consciousness with the Divine, manmanā maccittaḥ. 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.
For after giving out all the laws, the dharmas, and the deepest essence of its Yoga, after saying that beyond all the first secrets revealed to the mind of man by the transforming light of spiritual knowledge, guhyāt, this is a still deeper more18·63 secret truth, guhyataram, the Gita suddenly declares that there is yet a supreme word that it has to speak, paramaṁ vacaḥ, and a most secret truth of all, sarva-guhyatamam. This secret of secrets18·64 the Teacher will tell to Arjuna as his highest good because he is the chosen and beloved soul, iṣṭa. For evidently, as had already been declared by the Upanishad, it is only the rare soul chosen by the Spirit for the revelation of his very body, tanuṁ svām, who can be admitted to this mystery, because he alone is near enough in heart and mind and life to the Godhead to respond truly to it in all his being and to make it a living practice. 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,18·65–66 my lover and adorer, a sacrificer to me, bow thyself to me, to9·34 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.”
Writings in Bengali
মন্মনা ভব মদ্ভক্তো মদ্যাজী মাং নমস্কুরু।
মামেবৈষ্যসি সত্যং তে প্রতিজানে প্রিয়োহসি মে॥
সর্ব্বধর্ম্মান্ পরিত্যজ্য মামেকং শরণং ব্রজ।
অহং ত্বাং সর্ব্বপাপেভ্যো মোক্ষয়িষ্যামি মা শুচঃ॥
Evening talks
Purani: Yes. Sisir Maitra concludes in his article that the Gita preaches: “Leaving all other dharmas, take refuge in Me.” I don’t see then why there should be any controversy between Anilbaran and him. I was wondering if this sloka, “Be my-minded, my devotee,” would do for a quotation for your chapter “The Triple Transformation”. Though it is more related to Bhakti, I thought it could as well be applied to psychic transformation because Bhakti may lead to it.
Satyendra: But why then does Krishna ask him also to be manmana, madbhakta (my-minded, my devotee)?
