Mahabharata — Volume IV (Dutt edition) — Chapter 31
MBh 4 31.1
श्रीभगवानुवाच अनाश्रितः कर्मफलं कार्यं कर्म करोति यः। स संन्यासी च योगी च न निरग्निर्न चाक्रियः॥
śrībhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ| sa saṃnyāsī ca yogī ca na niragnirna cākriyaḥ||
The great one said He, who performs actions that ought to be performed, regardless of their fruits is a Sanyasi or Yogi, but not he who discard the sacrificial fire and obtains from all actions.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.2
यं संन्यासमिति प्राहुर्योगं तं विद्धि पाण्डव। न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन॥
yaṃ saṃnyāsamiti prāhuryogaṃ taṃ viddhi pāṇḍava| na hyasaṃnyastasaṃkalpo yogī bhavati kaścana||
To the devotees who are free from desire and wrath, and a Yogi who has not renounced all his resolves.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.3
आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते। योगारूढस्य तस्यैव शमः कारणमुच्यते॥
ārurukṣormuneryogaṃ karma kāraṇamucyate| yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate||
To the sage who desires to rise to Yoga, action is said to be the means; and when he has risen to Yoga, Samadhi (cessation of all actions) is said to be the means.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.4
यदा हि नेन्द्रियार्थेषु न कर्मस्वनुषज्जते। सर्वसंकल्पसंन्यासी योगारूढस्तदोच्यते॥
yadā hi nendriyārtheṣu na karmasvanuṣajjate| sarvasaṃkalpasaṃnyāsī yogārūḍhastadocyate||
When one is no longer attached to the objects of sense, nor to actions, and when one renounces all his resolves, then is he said to have risen to Yoga.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.5
उद्धरेदात्मनाऽऽत्मानं नात्मानमवसादयेत्। आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥
uddharedātmanā''tmānaṃ nātmānamavasādayet| ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ||
One should elevate his self by self one should not degrade his self a man's self is his friend and his own self is also his enemy.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.6
बन्धुरात्माऽऽत्मनस्तस्य येनात्मैवाऽऽत्मना जितः। अनात्मनस्तु शत्रुत्वे वर्तेतात्मैव शत्रुवत्॥
bandhurātmā''tmanastasya yenātmaivā''tmanā jitaḥ| anātmanastu śatrutve vartetātmaiva śatruvat||
To him, who has subjugated his self, his self has become a friend but to him who has not subjugated his self, his self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.7
जितात्मनः प्रशान्तस्य परमात्मा समाहितः। शीतोष्णसुखदुःखेषु तथा मानापमानयोः॥
jitātmanaḥ praśāntasya paramātmā samāhitaḥ| śītoṣṇasukhaduḥkheṣu tathā mānāpamānayoḥ||
The self of one who has subjugated his self, and who has attained peace, is absolutely fixed in itself in the midst of cold and heat, pleasures and pain, honour and dishonour.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.8
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रियः। युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चनः॥
jñānavijñānatṛptātmā kūṭastho vijitendriyaḥ| yukta ityucyate yogī samaloṣṭāśmakāñcanaḥ||
That Yogi is said to have risen to Yoga, whose self is contented with knowledge and science (experience), who is unmoved, who is self-restrained, and to whom clay, stone and gold are alike.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.9
सुहृन्मित्रार्युदासीनमध्यस्थद्वेष्यबन्धुषु। साधुष्वपि च पायेषु समबुद्धिर्विशिष्यते॥
suhṛnmitrāryudāsīnamadhyasthadveṣyabandhuṣu| sādhuṣvapi ca pāyeṣu samabuddhirviśiṣyate||
He is distinguished above all others who considers alike his well-wishers, friends and enemies, and those that are indifferent, and those that take part with both sides, and those who are objects of hatred and those that are related to him and those that are good and those that are wicked.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.10
योगी युञ्जीत सततमात्मानं रहसि स्थितः। एकाकी यतचित्तात्मा निराशीरपरिग्रहः॥
yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ| ekākī yatacittātmā nirāśīraparigrahaḥ||
A devotee, remaining in a secluded place, should always devote his mind in contemplation, along with his mind, and selfrestrained, with no expectations, and with no concern (with any thing).
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.11
शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः। नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम्॥ तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः। उपविश्यासने युज्याद् योगमात्मविशुद्धये॥
śucau deśe pratiṣṭhāpya sthiramāsanamātmanaḥ| nātyucchritaṃ nātinīcaṃ cailājinakuśottaram|| tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ| upaviśyāsane yujyād yogamātmaviśuddhaye||
Fixing his seat firmly on a clean spot, not too high and not too low, and spreading over it a piece of cloth, a deer-skin and Kusha (grass), there, seated on that seat, with his mind fixed on one point, and restraining his mind and senses, one should practice contemplation for the purification of his self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.12
समं कायशिरोनीवं धारयन्नचलं स्थिरः। सम्प्रेक्ष्य नासिकाग्रं स्वं दिशश्चानवलोकयन्॥
samaṃ kāyaśironīvaṃ dhārayannacalaṃ sthiraḥ| samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan||
even Holding body, head and neck unmoved and steady, and fixing his sight on the tip of his own nose, and without loO king about in all directions,
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.13
प्रशान्तात्मा विगतभीब्रह्मचारिखते स्थितः। मनः संयम्य मच्चित्तो युक्ते आसीत मत्परः॥
praśāntātmā vigatabhībrahmacārikhate sthitaḥ| manaḥ saṃyamya maccitto yukte āsīta matparaḥ||
With his self in tranquility, freed from fcar, adhering to the practices of Brahmacharies, he should restrain his mind, fix his heart on Me and sit down, regarding Me as his final goal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.14
युञ्जन्नेवं सदाऽऽत्मानं योगी नियतमानसः। शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति॥
yuñjannevaṃ sadā''tmānaṃ yogī niyatamānasaḥ| śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigacchati||
Thus constantly devoting his self to abstraction and contemplation, the Yogi whose mind is restrained, attains that peace which culminates in final absorption and assimilation with Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.15
नात्यश्नतस्तु योगोऽस्ति न चैकान्तमनश्नतः। न चाति स्वप्नशीलस्य जाग्रतो नैव चार्जुन॥
nātyaśnatastu yogo'sti na caikāntamanaśnataḥ| na cāti svapnaśīlasya jāgrato naiva cārjuna||
Devotion is not achieved by the man. O Arjuna, who eats too much, or eats nothing, who is addicted to too much sleep, or is always awake.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.16
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु। युक्तस्वप्नावबोधस्य योगो भवति दुःखहा॥
yuktāhāravihārasya yuktaceṣṭasya karmasu| yuktasvapnāvabodhasya yogo bhavati duḥkhahā||
The devotion that destroys misery is achieved by the man who is temperate in food and amusements, who toils duly in all his works and who is temperate in both sleep and vigils.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.17
यदा विनियतं चित्तमात्मन्येवावतिष्ठते। निः :स्पृहः सर्वकामेभ्यो युक्त इत्युच्यते तदा॥
yadā viniyataṃ cittamātmanyevāvatiṣṭhate| niḥ :spṛhaḥ sarvakāmebhyo yukta ityucyate tadā||
When his mind, having been well restrained, becomes fixed on one's own self then, that man, being indifferent to all objects of desire, is called a yogi.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.18
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता। योगिनो यतचित्तस्य युञ्जतो योगमात्मनः॥
yathā dīpo nivātastho neṅgate sopamā smṛtā| yogino yatacittasya yuñjato yogamātmanaḥ||
A light, in a place where there is no air, flickers not; this has been cited as a simile to a yogi whose mind has been restrained, and who devotes himself to abstraction.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.19
यत्रोपरमते चित्तं निरुद्धं योगसेवया। यत्र चैवात्मनाऽऽत्मानं पश्यन्नात्मनि तुष्यति॥
yatroparamate cittaṃ niruddhaṃ yogasevayā| yatra caivātmanā''tmānaṃ paśyannātmani tuṣyati||
That (state) in which mind, being retrained, ceases to work, in which one, seeing the self by self, is pleased in self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.20
सुखमात्यन्तिकं यत्तद् बुद्धिचाह्यमतीन्द्रियम्। वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वतः॥
sukhamātyantikaṃ yattad buddhicāhyamatīndriyam| vetti yatra na caivāyaṃ sthitaścalati tattvataḥ||
In which one experiences that infinite felicity which is beyond the sphere of the senses, and which Buddhi (understanding) can only grasp, and adhering to which one never Swerve from the truth.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.21
यं लब्वा चापरं लाभं मन्यते नाधिकं ततः। यस्मिन् स्थितो न दुःखेन गुरुणापि विचाल्यते॥
yaṃ labvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ| yasmin sthito na duḥkhena guruṇāpi vicālyate||
Acquiring which one considers no other acquisition higher than it, and adhering to which, one is not moved even in the greatest misery.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.22
तं विद्याद् दुःखसंयोगवियोगं योगसंज्ञितम्। स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा॥
taṃ vidyād duḥkhasaṃyogaviyogaṃ yogasaṃjñitam| sa niścayena yoktavyo yogo'nirviṇṇacetasā||
That state should be understood to be called Yoga, in which there is a complete severance of all connection with pain. Such Yoga should be practised with steadiness, and with an undisponding heart.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.23
संकल्पप्रभवान् कामांस्त्यक्त्वा सर्वानशेषतः। मनसैवेन्द्रियग्रामं विनियम्य समन्ततः॥
saṃkalpaprabhavān kāmāṃstyaktvā sarvānaśeṣataḥ| manasaivendriyagrāmaṃ viniyamya samantataḥ||
Abandoning without exception all desires, that produced from resolves, and restraining by mind only the entire group of the senses.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.24
शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया। आत्मसंस्थं मनः कृत्वा न किंचिदपि चिन्तयेत्॥
śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā| ātmasaṃsthaṃ manaḥ kṛtvā na kiṃcidapi cintayet||
One should, by slow degrees, cease of think the objects of senses, with the. help of his understanding and controlled by patience, and then directing his mind to self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.25
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्। ततस्ततो नियम्यैतदात्मन्येव वशं नयेत्॥
yato yato niścarati manaścañcalamasthiram| tatastato niyamyaitadātmanyeva vaśaṃ nayet||
Whereas the restless and unsteady mind wants to stray away, one should always restrain it and fix it steadily on the self alone. are
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.26
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम्। उपैति शान्तरजसं ब्रह्मभूतमकल्मषम्॥
praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam| upaiti śāntarajasaṃ brahmabhūtamakalmaṣam||
To such a yogi, whose mind is in peace, whose passions have been suppressed, who has become one with Brahma, and who is agree from sin, highest felicity indeed comes by itself.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.27
युञ्जन्नेव सदाऽऽत्मानं योगी विगतकल्मषः। सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते॥
yuñjanneva sadā''tmānaṃ yogī vigatakalmaṣaḥ| sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute||
Thus constantly devoting his self to abstraction, a yogi, being freed from sin, casily achieves the supreme happiness, namely the contact with Brahma.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.28
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि। ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥
sarvabhūtasthamātmānaṃ sarvabhūtāni cātmani| īkṣate yogayuktātmā sarvatra samadarśanaḥ||
I am never lost to him and he is never lost to Me, who sees Me in everything, and sees every thing in Me.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.29
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति। तस्याहं न प्रणश्यामि स च मे न प्रणश्यति॥
yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati| tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati||
He, who has devoted his self to abstraction, loO king alike on everything, sees his self in all creatures in his self.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.30
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः। सर्वथा वर्तमानोऽपि स योगी मयि वर्तते॥
sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ| sarvathā vartamāno'pi sa yogī mayi vartate||
He, who worships Me abiding in all creatures, and thinking that all is one, lives in Me, whatever may be the mode of his living.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.31
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन। सुखं वा यदि वा दुःखं स योगी परमो मतः॥
ātmaupamyena sarvatra samaṃ paśyati yo'rjuna| sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ||
The Yogi, O Arjuna, who casts an equal eye everywhere, loO king alike pain and pleasure, and considering a'l things as his own self, and the happiness and the misery of others as his own is deemed to be the besi.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.32
अर्जुन उवाच योऽयं योगस्त्वया प्रोक्तः साम्येन मधुसूदन। एतस्याहं न पश्यामि चञ्चलत्वात् स्थिति स्थिराम्॥ चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम्। तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम्॥
arjuna uvāca yo'yaṃ yogastvayā proktaḥ sāmyena madhusūdana| etasyāhaṃ na paśyāmi cañcalatvāt sthiti sthirām|| cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham| tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram||
Arjuna said I cannot see, O destroyer of Madhu, how can this Yoga by, Equanimity, which you have declared to me, be made to have a continual existence. For, O Krishna, mind is fickle, boisterous, perverse and obstinate; and I think to restrain it is as difficult as to restrain the wind.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.33
श्रीभगवानुवाच असंशयं महाबाहो मनो दुर्निग्रहं चलम्। अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते॥
śrībhagavānuvāca asaṃśayaṃ mahābāho mano durnigrahaṃ calam| abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate||
The great One said The mind, O mighty-armed, is surely difficult to be restrained, and it is restless. With constant practice, however, and with the abandonment of desire, O son of Kunti, is may be restrained.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.34
असंयतात्मना योगो दुष्प्राप इति मे मतिः। वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः॥
asaṃyatātmanā yogo duṣprāpa iti me matiḥ| vaśyātmanā tu yatatā śakyo'vāptumupāyataḥ||
It is my belief that devotion is difficult to be achieved by one who does not restrain his self. But it can be achieved through proper expedients by one whose mind is restrained and who is assiduous.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.35
अर्जुन उवाच अयतिः श्रद्धयोपेतो योगाच्चलितमानसः। अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति॥
arjuna uvāca ayatiḥ śraddhayopeto yogāccalitamānasaḥ| aprāpya yogasaṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati||
Arjuna said What is the end of him, O Krishna who has not earned success in devotion, being not assiduous, and having a mind shaken off from devotion, through full of faith?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.36
कश्चिन्नोभयविभ्रष्टश्छिन्नाभ्रमिव नश्यति। अप्रतिष्ठो महाबाहो विमूढो ब्रह्मणः पथि॥
kaścinnobhayavibhraṣṭaśchinnābhramiva naśyati| apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi||
Does he, O mighty-armed, having fallen from both, go to ruin like a broken cloud, being without support and deluded of the path to Brahma?
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.37
एतन्मे संशयं कृष्ण छेत्तुमर्हस्यशेषतः। त्वदन्यः संशयस्यास्य छेत्ता न ह्युपपद्यते॥
etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ| tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate||
It is you, O Krishna, who can entirely destroy this doubt of mine; for none else can destroy it.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.38
श्रीभगवानुवाच पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते। न हि कल्याणकृत् कश्चिद् दुर्गतिं तात गच्छति॥
śrībhagavānuvāca pārtha naiveha nāmutra vināśastasya vidyate| na hi kalyāṇakṛt kaścid durgatiṃ tāta gacchati||
The great one said O Partha, neither in this world, nor in the next such a man is ruined, for, O dear friend, none, who performs good deeds, comes to an evil end.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.39
प्राप्य पुण्यकृतां लोकानुषित्वाशाश्वतीः समाः। शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते॥
prāpya puṇyakṛtāṃ lokānuṣitvāśāśvatīḥ samāḥ| śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo'bhijāyate||
He, who has not been able to achieve Yoga, goes to the worlds of those who perform good acts. He lives there for many years, and is then born into a family of holy and rich men;
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.40
अथवा योगिनामेव कुले भवति धीमताम्। एतद्धि दुर्लभतरं लोके जन्म यदीदृशम्॥
athavā yogināmeva kule bhavati dhīmatām| etaddhi durlabhataraṃ loke janma yadīdṛśam||
Or he is born into a family of intelligent devotees; for, such a birth as this is difficult to attain to this work.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.41
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्। यतते च ततो भूयः संसिद्धौ कुरुनन्दन॥
tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam| yatate ca tato bhūyaḥ saṃsiddhau kurunandana||
There comes he in contact with the knowledge of Brahma, which belonged to him in his former life; and then, O descendant of Kuru, he works again for perfection.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.42
पूर्वाभ्यासेन तेनैव ह्रियते ह्यवशोऽपि सः। जिज्ञासुरपि योगस्य शब्दब्रह्मातिवर्तते॥
pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ| jijñāsurapi yogasya śabdabrahmātivartate||
Even though unwilling, he is led to work on for perfection on account of the devotional practice practised in his former birth. Although he only wishes to learn yoga, he still rises above the fruits of action, laid down in the sacred word, the Vedas.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.43
प्रयत्नाद् यतमानस्तु योगी संशुद्धकिल्बिषः। अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥
prayatnād yatamānastu yogī saṃśuddhakilbiṣaḥ| anekajanmasaṃsiddhastato yāti parāṃ gatim||
The devotee, having been cleared of his sins, attains to perfection after many births, by working with great efforts, and he then reaches the supreme goal.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.44
तपस्विभ्योऽधिको योगी ज्ञानिभ्योऽपि मतोऽधिकः। कर्मिभ्यश्चाधिको योगी तस्माद् योगी भवार्जुन॥
tapasvibhyo'dhiko yogī jñānibhyo'pi mato'dhikaḥ| karmibhyaścādhiko yogī tasmād yogī bhavārjuna||
The Yogi is considered to be superior to the ascetics who perform penances, superior even to a man of true knowledge, he is higher than the men of action. Therefore, ( Arjuna, become a Yogi.
— tr. M.N. Dutt (1891–96) (public domain)
MBh 4 31.45
योगीनामपि सर्वेषां मद्गतेनान्तरात्मना। श्रद्धावाम्भजते यो मां स मे युक्ततमो मतः॥
yogīnāmapi sarveṣāṃ madgatenāntarātmanā| śraddhāvāmbhajate yo māṃ sa me yuktatamo mataḥ||
Even amongst all Yogis, he who being full of faith, worships Me with his inmost self being intent on Me, is considered by Me, to be the most devout.
— tr. M.N. Dutt (1891–96) (public domain)