Chapter 09: Raja Vidya Raja Guhya Yoga
Gita GPS: Chapter 9, Raja Vidya Raja Guhya Yoga, presents devotion as the royal knowledge and secret that makes ordinary life an offering to Krishna.
- Shlokas 1-6: Krishna describes the glory of spiritual knowledge and His presence within all beings.
- Shlokas 7-10: Krishna explains the origin, dissolution, and renewal of the world.
- Shlokas 11-15: Krishna contrasts those who dismiss Him with those who worship with divine qualities.
- Shlokas 16-19: Krishna reveals Himself as the inner soul, support, witness, and goal of everything.
- Shlokas 20-25: Krishna compares worship done for reward with worship offered directly to Him.
- Shlokas 26-34: Krishna shows the greatness of simple, sincere devotion practiced without selfish motive.
Shlokas 1-6
The subject of Gyan (Knowledge) with its glory described.
Reflective Prompt:When someone shares a profound secret or deep wisdom with you, what attitude makes you most receptive to understanding it?
- ▪Option 1:A critical, questioning mind seeking to find errors or flaws immediately.
- ▪Option 2:An open, non-judgmental mind (anasuya) focused on listening and experiencing first.
Verse 01
श्रीभगवानुवाच
। इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे | | ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् | | ९-१ | |
śhrī bhagavān uvācha idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyave jñānaṁ vijñānasahitaṁ yajjñātvā mokṣhyase’śhubhāt
- श्रीभगवान्
(Sri Bhagavan)— श्री भगवान्(the Blessed Lord) - उवाच
(uvacha)— बोले(said) - इदम्
(idam)— यह(this) - तु
(tu)— वास्तव में(indeed) - ते
(te)— तुम्हें(to you) - गुह्यतमम्
(guhyatamam)— अत्यंत गुप्त ज्ञान(most secret wisdom) - प्रवक्ष्यामि
(pravakshyami)— मैं कहूंगा(I will teach) - अनसूयवे
(anasuyave)— दोष-दृष्टि से रहित को(to one without fault-finding)
- ज्ञानम्
(jnanam)— ज्ञान(knowledge) - विज्ञान-सहितम्
(vijnana-sahitam)— अनुभूति सहित(joined with realization) - यत्
(yat)— जिसे(which) - ज्ञात्वा
(jnatva)— जानकर(knowing) - मोक्ष्यसे
(mokshyase)— तुम मुक्त हो जाओगे(you will be freed) - अशुभात्
(ashubhat)— अशुभ से(from harm)
English:Krishna said: I will now reveal to you, since you doubt not, that profound mysticism, which when followed by experience, will liberate you from wrongdoing.
Krishna begins by introducing the most confidential wisdom, which combines both theoretical Gyan and practical Vigyan. This knowledge is not meant to be analyzed with cynicism, but received with a non-judgmental and open mind (anasuya).
- Open Receptivity:: To receive deep spiritual truths, one must approach them without pre-existing bias or cynicism.
- Completeness of Wisdom:: True liberation requires both intellectual understanding (Gyan) and direct experiential realization (Vigyan).
Verse 02
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । | प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् | | ९-२ | |
rājavidyā rājaguhyaṁ pavitramidamuttamam pratyakṣhāvagamaṁ dharmyaṁ susukhaṁ kartumavyayam
- राजविद्या
(raja-vidya)— विद्याओं की राजा(royal knowledge) - राजगुह्यम्
(raja-guhyam)— रहस्यों का राजा(royal secret) - पवित्रम्
(pavitram)— पवित्र करने वाला(purifier) - इदम्
(idam)— यह(this) - उत्तमम्
(uttamam)— सर्वोत्तम(highest)
- प्रत्यक्ष-अवगमम्
(pratyaksha-avagamam)— प्रत्यक्ष जानने योग्य(directly knowable) - धर्म्यम्
(dharmyam)— धर्मयुक्त(righteous) - सुसुखम्
(su-sukham)— अत्यंत सुखद(very joyful) - कर्तुम्
(kartum)— करने में(to practice) - अव्ययम्
(avyayam)— अविनाशी(imperishable)
English:This is the Premier Science, the Sovereign Secret, the Purest and Best; intuitional, righteous; and to him who practiseth it pleasant beyond measure.
This sovereign science and royal secret is described as the ultimate purifier. It is directly perceivable, aligned with Dharma, everlasting, and extremely joyful to practice.
- Experiential Truth:: Spiritual wisdom is not blind faith; it is designed to be directly experienced and verified within oneself.
- Joyful Practice:: Engaging in this path of devotion and self-realization is naturally pleasant and uplifting.
Verse 03
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । | अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि | | ९-३ | |
aśhraddadhānāḥ puruṣhā dharmasyāsya parantapa aprāpya māṁ nivartante mṛityusaṁsāravartmani
- अश्रद्दधानाः
(ashraddadhanah)— श्रद्धा रहित लोग(people without faith) - पुरुषाः
(purushah)— मनुष्य(persons) - धर्मस्य
(dharmasya)— धर्म के(of this Dharma) - अस्य
(asya)— इस(this) - परन्तप
(Parantapa)— हे परन्तप अर्जुन(O Arjuna)
- अप्राप्य
(aprapya)— प्राप्त न करके(not attaining) - माम्
(mam)— मुझे(Me) - निवर्तन्ते
(nivartante)— लौटते हैं(they return) - मृत्यु-संसार-वर्त्मनि
(mrityu-samsara-vartmani)— मृत्यु और संसार के मार्ग में(to the path of death and rebirth)
English:They who have no faith in this teaching cannot find Me, but remain lost in the purlieus of this temporary world.
Those who lack faith in this righteous path cannot reach the Supreme. They remain bound to the cycle of physical birth and death, missing the opportunity for liberation.
- Role of Faith:: Trust and faith are the foundations that allow a seeker to commit to the spiritual journey.
- Consequence of Doubt:: Without faith, the mind remains distracted by temporary worldly pursuits and cycles of birth and death.
Verse 04
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना । | मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः | | ९-४ | |
mayā tatamidaṁ sarvaṁ jagadavyaktamūrtinā matsthāni sarvabhūtāni na chāhaṁ teṣhvavasthitaḥ
- मया
(maya)— मेरे द्वारा(by Me) - ततम्
(tatam)— व्याप्त(pervaded) - इदम्
(idam)— यह(this) - सर्वम्
(sarvam)— सब(all) - जगत्
(jagat)— जगत(world) - अव्यक्त-मूर्तिना
(avyakta-murtina)— अव्यक्त रूप से(by the unmanifest form)
- मत्स्थानि
(mat-sthani)— मुझमें स्थित(resting in Me) - सर्व-भूतानि
(sarva-bhutani)— सभी प्राणी(all beings) - न
(na)— नहीं(not) - च
(cha)— और(and) - अहम्
(aham)— मैं(I) - तेषु
(teshu)— उनमें(in them) - अवस्थितः
(avasthitah)— स्थित हूं(am situated)
English:The whole world is pervaded by Me, yet My form is not seen. All living things have their being in Me, yet I am not limited by them.
The Supreme pervades the entire universe in an unmanifest form. While all beings exist within Him, He is not dependent on or bound by them.
- Omnipresent Source:: The Divine is the invisible foundation supporting all of material creation.
- Divine Independence:: Though the Supreme sustains all life, He remains transcendent and untouched by worldly limitations.
Verse 05
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । | भूतभृन्न च भूतस्थो ममात्मा भूतभावनः | | ९-५ | |
na cha matsthāni bhūtāni paśhya me yogamaiśhvaram bhūtabhṛinna cha bhūtastho mamātmā bhūtabhāvanaḥ
- न
(na)— नहीं(not) - च
(cha)— और(and) - मत्स्थानि
(mat-sthani)— मुझमें सीमित रूप से स्थित(contained in Me in a limiting way) - भूतानि
(bhutani)— प्राणी(beings) - पश्य
(pashya)— देखो(behold) - मे
(me)— मेरा(My) - योगम्
(yogam)— योग-महिमा(divine mystery) - ऐश्वरम्
(aishvaram)— ईश्वरीय(divine)
- भूत-भृत्
(bhuta-bhrit)— प्राणियों का धारक(supporter of beings) - न
(na)— फिर भी नहीं(yet not) - च
(cha)— और(and) - भूत-स्थः
(bhuta-sthah)— प्राणियों में सीमित स्थित(confined in beings) - मम
(mama)— मेरा(My) - आत्मा
(atma)— आत्मस्वरूप(Self) - भूत-भावनः
(bhuta-bhavanah)— प्राणियों को उत्पन्न करने वाला(bringer forth of beings)
English:Nevertheless, they do not consciously abide in Me. Such is My Divine Sovereignty that though I, the Highest self, am the cause and upholder of all, yet I remain outside.
This is the divine mystery: although all beings exist because of the Supreme, they do not literally dwell inside Him as physical components. The Divine sustains all creation without being attached to it.
- Mystical Paradox:: The Divine is simultaneously immanent (sustaining everything) and transcendent (detached from everything).
- Sustaining Power:: The Supreme is the source of all life, yet remains completely free from material conditioning.
Reflective Prompt:When you observe the endless cycles of nature—seasons, growth, decay, and rebirth—how do you view the ultimate power behind them?
- ▪Option 1:As a distant, mechanical force operating purely on physical laws.
- ▪Option 2:As the play of the Divine, projection and dissolution from a single source.
Verse 06
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । | तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय | | ९-६ | |
yathākāśhasthito nityaṁ vāyuḥ sarvatrago mahān tathā sarvāṇi bhūtāni matsthānītyupadhāraya
- यथा
(yatha)— जैसे(as) - आकाश-स्थितः
(akasha-sthitah)— आकाश में स्थित(resting in space) - नित्यम्
(nityam)— सदा(always) - वायुः
(vayuh)— वायु(wind) - सर्वत्र-गः
(sarvatra-gah)— सर्वत्र जाने वाली(moving everywhere) - महान्
(mahan)— महान(mighty)
- तथा
(tatha)— वैसे ही(so) - सर्वाणि
(sarvani)— सभी(all) - भूतानि
(bhutani)— प्राणी(beings) - मत्स्थानि
(mat-sthani)— मुझमें स्थित(resting in Me) - इति
(iti)— ऐसा(thus) - उपधारय
(upadharaya)— समझो(understand)
English:As the mighty wind, though moving everywhere, has no resting place but space, so have all these beings no home but Me.
Just as the mighty wind blows everywhere but always remains within the vast space, all created beings exist within the Divine. This analogy explains the relationship between the infinite spirit and the finite world.
### Shlokas 7-10 **The origin of the world discussed.**
- Royal knowledge is practical:: Krishna calls this teaching both secret and directly knowable because it must be lived, not only memorized.
- Faith opens the door:: A fault-finding mind cannot receive this wisdom deeply, while sincere trust makes practice possible.
- Krishna pervades everything:: All beings rest in Him, yet He is not limited by any single form.
- The world depends on God:: Like wind moving in space, all beings move within Krishna's presence.
Shlokas 7-10
The origin of the world discussed.
Verse 07
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् । | कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् | | ९-७ | |
sarvabhūtāni kaunteya prakṛitiṁ yānti māmikām kalpakṣhaye punastāni kalpādau visṛijāmyaham
- सर्व-भूतानि
(sarva-bhutani)— सभी प्राणी(all beings) - कौन्तेय
(Kaunteya)— हे कौन्तेय अर्जुन(O Arjuna) - प्रकृतिम्
(prakritim)— प्रकृति में(into nature) - यान्ति
(yanti)— जाते हैं(enter) - मामिकाम्
(mamikam)— मेरी(My)
- कल्प-क्षये
(kalpa-kshaye)— कल्प के अंत में(at the end of a cosmic cycle) - पुनः
(punah)— फिर(again) - तानि
(tani)— वे(those beings) - कल्प-आदौ
(kalpa-adau)— कल्प के आरंभ में(at the beginning of the next cycle) - विसृजामि
(visrijami)— मैं प्रकट करता हूं(I send forth) - अहम्
(aham)— मैं(I)
English:All beings, Arjuna, return at the close of every cosmic cycle into the realm of My Nature, and at the beginning of the next I send them forth again.
At the end of a cosmic age (kalpa), all material forms dissolve back into the unmanifest nature (Prakriti) of the Divine. At the beginning of the next cycle, the Supreme projects them forth again.
- Universal Cycles:: All physical creations are temporary and subject to periodic dissolution and renewal.
- Infinite Projection:: The Divine is the master of time, bringing forth universes and absorbing them back repeatedly.
Verse 08
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः । | भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् | | ९-८ | |
prakṛitiṁ svāmavaṣhṭabhya visṛijāmi punaḥ punaḥ bhūtagrāmamimaṁ kṛitsnamavaśhaṁ prakṛitervaśhāt
- प्रकृतिम्
(prakritim)— प्रकृति को(nature) - स्वाम्
(svam)— अपनी(My own) - अवष्टभ्य
(avashtabhya)— अधीन रखकर(holding under control) - विसृजामि
(visrijami)— मैं प्रकट करता हूं(I send forth) - पुनः
(punah)— बार-बार(again) - पुनः
(punah)— पुनः(again)
- भूत-ग्रामम्
(bhuta-gramam)— प्राणियों के समूह को(multitude of beings) - इमम्
(imam)— इस(this) - कृत्स्नम्
(kritsnam)— संपूर्ण(whole) - अवशम्
(avasham)— असहाय(helpless) - प्रकृतेः
(prakriteh)— प्रकृति के(of nature) - वशात्
(vashat)— वश में(under control)
English:With the help of Nature, again and again I pour forth the whole multitude of beings, whether they will or no, for they are ruled by My Will.
Controlling His own material nature (Prakriti), the Supreme repeatedly sends forth these multitudes of beings. Beings are projected helplessly, bound by their own past karma.
- Karma and Nature:: The rebirth of beings is driven by the laws of nature and their own accumulated actions.
- Master of Nature:: The Supreme governs the laws of material nature (Prakriti) to facilitate the evolution of souls.
Verse 09
न च मां तानि कर्माणि निबध्नन्ति धनञ्जय । | उदासीनवदासीनमसक्तं तेषु कर्मसु | | ९-९ | |
na cha māṁ tāni karmāṇi nibadhnanti dhanañjaya udāsīnavadāsīnamasaktaṁ teṣhu karmasu
- न
(na)— नहीं(not) - च
(cha)— और(and) - माम्
(mam)— मुझे(Me) - तानि
(tani)— वे(those) - कर्माणि
(karmani)— कर्म(actions) - निबध्नन्ति
(nibadhnanti)— बांधते हैं(bind) - धनञ्जय
(Dhananjaya)— हे धनञ्जय अर्जुन(O Arjuna)
- उदासीन-वत्
(udasina-vat)— उदासीन की तरह(as if neutral) - आसीनम्
(asinam)— स्थित(seated) - असक्तम्
(asaktam)— आसक्ति रहित(unattached) - तेषु
(teshu)— उन(to those) - कर्मसु
(karmasu)— कर्मों में(actions)
English:But these acts of mine do not bind Me. I remain outside and unattached.
Krishna explains that these cosmic activities of creation and dissolution do not bind Him. He remains unattached, seated as a neutral observer (udasina).
- Impartial Witness:: The Divine is the neutral witness of cosmic activities, showing no personal bias or attachment.
- Freedom in Action:: Realize that performing actions with complete detachment keeps the soul free from binding karma.
Reflective Prompt:How do you typically respond when you see greatness or divinity hidden under simple or ordinary human appearances?
- ▪Option 1:Dismiss or overlook it, focusing only on superficial flaws or expectations.
- ▪Option 2:Look deeper to appreciate the inner qualities and value the divine spark.
Verse 10
मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् । | हेतुनानेन कौन्तेय जगद्विपरिवर्तते | | ९-१० | |
mayādhyakṣheṇa prakṛitiḥ sūyate sacharācharam hetunānena kaunteya jagadviparivartate
- मया
(maya)— मेरे द्वारा(by Me) - अध्यक्षेण
(adhyakshena)— अध्यक्षता में(under supervision) - प्रकृतिः
(prakritih)— प्रकृति(nature) - सूयते
(suyate)— उत्पन्न करती है(produces) - सचराचरम्
(sa-characharam)— चर और अचर सहित(moving and unmoving)
- हेतुना
(hetuna)— कारण से(by the cause) - अनेन
(anena)— इस(this) - कौन्तेय
(Kaunteya)— हे कौन्तेय अर्जुन(O Arjuna) - जगत्
(jagat)— जगत(world) - विपरिवर्तते
(viparivartate)— घूमता और बदलता है(revolves and changes)
English:Under my guidance, Nature produces all things movable and immovable. Thus it is, Arjuna, that this universe revolves.
Under the presidency of the Supreme, material nature (Prakriti) produces both the moving and non-moving creation. This oversight is what keeps the universe running in an orderly cycle.
### Shlokas 11-15 **Condemnation of demoniacal men who despise God, and the method of Bhajana of divine-natured people.**
- Creation moves in cycles:: Beings return to Krishna's nature and arise again at the beginning of a new cycle.
- Nature is the instrument:: Prakriti produces forms, but it works under Krishna's supervision.
- God remains unattached:: Krishna sustains cosmic action without being bound by it.
- Karma Yoga mirrors this truth:: We can learn to act fully while becoming less bound by ego and attachment.
Shlokas 11-15
Condemnation of men of the demoniacal nature, who despise God, and the method of Bhajana of men possessed of the divine nature.
Verse 11
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । | परं भावमजानन्तो मम भूतमहेश्वरम् | | ९-११ | |
avajānanti māṁ mūḍhā mānuṣhīṁ tanumāśhritam paraṁ bhāvamajānanto mama bhūtamaheśhvaram
- अवजानन्ति
(avajananti)— तिरस्कार करते हैं(disregard) - माम्
(mam)— मुझे(Me) - मूढाः
(mudhah)— मूर्ख लोग(foolish people) - मानुषीम्
(manushim)— मानव(human) - तनुम्
(tanum)— शरीर(body) - आश्रितम्
(ashritam)— धारण किए हुए(having taken)
- परम्
(param)— परम(higher) - भावम्
(bhavam)— स्वरूप(nature) - अजानन्तः
(ajanantah)— न जानते हुए(not knowing) - मम
(mama)— मेरे(My) - भूत-महेश्वरम्
(bhuta-maheshvaram)— प्राणियों के महान ईश्वर को(great Lord of beings)
English:Fools disregard Me, seeing Me clad in human form. They know not that in My higher nature I am the Lord-God of all.
Ignorant minds disregard the Supreme when He appears in human form, failing to recognize His higher cosmic nature as the Lord of all.
- Superficial Vision:: Worldly minds focus only on outer appearances and miss the divine essence within.
- Recognizing the Divine:: True Gyan enables us to see the sacred spark within the ordinary human form.
Verse 12
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः । | राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः | | ९-१२ | |
moghāśhā moghakarmāṇo moghajñānā vichetasaḥ rākṣhasīmāsurīṁ chaiva prakṛitiṁ mohinīṁ śhritāḥ
- मोघ-आशाः
(mogha-ashah)— व्यर्थ आशाएं(vain hopes) - मोघ-कर्माणः
(mogha-karmanah)— निष्फल कर्म(fruitless actions) - मोघ-ज्ञानाः
(mogha-jnanah)— व्यर्थ ज्ञान(useless knowledge) - विचेतसः
(vichetasah)— भ्रमित बुद्धि वाले(confused in mind)
- राक्षसीम्
(rakshasim)— राक्षसी(harmful) - आसुरीम्
(asurim)— आसुरी(ungodly) - च
(cha)— और(and) - एव
(eva)— ही(indeed) - प्रकृतिम्
(prakritim)— प्रकृति(nature) - मोहिनीम्
(mohinim)— मोह में डालने वाली(deluding) - श्रिताः
(shritah)— आश्रित(taking shelter)
English:Their hopes are vain, their actions worthless, their knowledge futile; they are without sense, deceitful, barbarous and godless.
Those with deluded intellects embrace vain hopes, vain actions, and empty knowledge. Their minds become distracted by negative, selfish, and destructive tendencies.
- Deluded Pursuit:: Selfish desires lead to meaningless actions and superficial knowledge that do not satisfy the soul.
- State of Disorientation:: Embracing destructive attitudes blinds one to spiritual truths and inner peace.
Verse 13
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । | भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् | | ९-१३ | |
mahātmānastu māṁ pārtha daivīṁ prakṛitimāśhritāḥ bhajantyananyamanaso jñātvā bhūtādimavyayam
- महात्मानः
(mahatmanah)— महान आत्माएं(great souls) - तु
(tu)— लेकिन(but) - माम्
(mam)— मुझे(Me) - पार्थ
(Partha)— हे पार्थ अर्जुन(O Arjuna) - दैवीम्
(daivim)— दैवी(divine) - प्रकृतिम्
(prakritim)— प्रकृति(nature) - आश्रिताः
(ashritah)— आश्रित होकर(taking refuge)
- भजन्ति
(bhajanti)— भजते हैं(worship) - अनन्य-मनसः
(ananya-manasah)— अनन्य मन वाले(with undivided mind) - ज्ञात्वा
(jnatva)— जानकर(knowing) - भूत-आदिम्
(bhuta-adim)— प्राणियों के आदि कारण को(source of beings) - अव्ययम्
(avyayam)— अविनाशी(imperishable)
English:But the Great Souls, Arjuna, Filled with My Divine Spirit, they worship Me, they fix their minds on Me and on Me alone, for they know that I am the everlasting Source of being.
Great souls (mahatmas), possessing a divine nature, worship the Supreme with undivided minds. They know Him as the imperishable source of all creation.
- Divine Alignment:: Great souls align their minds with higher qualities like kindness, truth, and selflessness.
- Single-Minded Devotion:: True devotion (Bhakti) is focused entirely on the eternal source, undisturbed by fleeting desires.
Verse 14
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । | नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते | | ९-१४ | |
satataṁ kīrtayanto māṁ yatantaśhcha dṛiḍhavratāḥ namasyantaśhcha māṁ bhaktyā nityayuktā upāsate
- सततम्
(satatam)— सदा(always) - कीर्तयन्तः
(kirtayantah)— कीर्तन करते हुए(praising) - माम्
(mam)— मुझे(Me) - यतन्तः
(yatantah)— प्रयत्न करते हुए(striving) - च
(cha)— और(and) - दृढ-व्रताः
(dridha-vratah)— दृढ़ व्रत वाले(firm in vows)
- नमस्यन्तः
(namasyantah)— प्रणाम करते हुए(bowing) - च
(cha)— और(and) - माम्
(mam)— मुझे(Me) - भक्त्या
(bhaktya)— भक्ति से(with devotion) - नित्य-युक्ताः
(nitya-yuktah)— सदा जुड़े हुए(constantly joined) - उपासते
(upasate)— उपासना करते हैं(worship)
English:Always extolling Me, strenuous, firm in their vows, prostrating themselves before Me, they worship Me continually with concentrated devotion.
These devotees continuously glorify the Divine, strive with firm determination, and offer worship with deep love and constant connection.
- Steady Effort:: Spiritual progress requires firm resolve and continuous practice (Abhyasa).
- Loving Devotion:: Constantly singing the praises of the Divine keeps the heart open and connected.
Reflective Prompt:If the Divine is in everything, what is the best way to connect with that presence in daily life?
- ▪Option 1:Engaging in structured rituals, pilgrimages, and formal religious actions.
- ▪Option 2:Recognizing the Divine as the witness, support, and offering in every ordinary activity.
Verse 15
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । | एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् | | ९-१५ | |
jñānayajñena chāpyanye yajanto māmupāsate ekatvena pṛithaktvena bahudhā viśhvatomukham
- ज्ञान-यज्ञेन
(jnana-yajnena)— ज्ञान-यज्ञ से(by the sacrifice of knowledge) - च
(cha)— और(and) - अपि
(api)— भी(also) - अन्ये
(anye)— अन्य लोग(others) - यजन्तः
(yajantah)— यजन करते हुए(worshipping) - माम्
(mam)— मुझे(Me) - उपासते
(upasate)— उपासना करते हैं(adore)
- एकत्वेन
(ekatvena)— एक रूप से(as one) - पृथक्त्वेन
(prithaktvena)— पृथक रूप से(as many) - बहुधा
(bahudha)— अनेक प्रकार से(in many ways) - विश्वतो-मुखम्
(vishvato-mukham)— सर्वमुखी विश्वरूप को(the One facing everywhere)
English:Others worship Me with full consciousness as the One, the Manifold, the Omnipresent, the Universal.
Other seekers offer worship through the sacrifice of knowledge (Gyan Yajna). They view the Divine as one, as distinct, or as many-faced, manifesting throughout the cosmos.
### Shlokas 16-19 **Description of God as the soul of everything, and His glory.**
- Outer form can hide divine truth:: Some dismiss Krishna because they see only His human appearance.
- Misused knowledge becomes empty:: Hope, action, and learning lose value when they move away from Dharma.
- Great souls worship with focus:: Divine-minded people remember Krishna as the imperishable source of all beings.
- Devotion has many forms:: Praise, effort, bowing, knowledge, and seeing God as one and many can all become worship.
Shlokas 16-19
Description of God, as the soul of everything, and His glory.
Verse 16
अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् । | मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् | | ९-१६ | |
ahaṁ kraturahaṁ yajñaḥ svadhāhamahamauṣhadham mantro’hamahamevājyamahamagnirahaṁ hutam
- अहम्
(aham)— मैं(I) - क्रतुः
(kratuh)— वैदिक अनुष्ठान(Vedic ritual) - अहम्
(aham)— मैं(I) - यज्ञः
(yajnah)— यज्ञ(sacrifice) - स्वधा
(svadha)— पितृ-अर्पण(ancestral offering) - अहम्
(aham)— मैं(I) - अहम्
(aham)— मैं(I) - औषधम्
(aushadham)— औषध या अन्न(healing herb or food)
- मन्त्रः
(mantrah)— मंत्र(mantra) - अहम्
(aham)— मैं(I) - अहम्
(aham)— मैं ही(I indeed) - एव
(eva)— ही(indeed) - आज्यम्
(ajyam)— घी(ghee) - अहम्
(aham)— मैं(I) - अग्निः
(agnih)— अग्नि(fire) - अहम्
(aham)— मैं(I) - हुतम्
(hutam)— आहुति(offering)
English:I am the Oblation, the Sacrifice and the Worship; I am the Fuel and the Chant, I am the Butter offered to the fire, I am the Fire itself, and I am the Act of offering.
Krishna declares that He is the ritual, the sacrifice (Yajna), the offering, the healing herb, the chant, the clarified butter, the fire, and the act of oblation itself. This shows that every element of worship is divine.
- Sacred Identity:: The Divine is not just the recipient of worship, but every instrument and action involved in it.
- Sacralizing Life:: Every action, when done as an offering, becomes a holy Yajna.
Verse 17
पिताहमस्य जगतो माता धाता पितामहः । | वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च | | ९-१७ | |
pitāhamasya jagato mātā dhātā pitāmahaḥ vedyaṁ pavitramoṁkāra ṛiksāma yajureva cha
- पिता
(pita)— पिता(father) - अहम्
(aham)— मैं(I) - अस्य
(asya)— इस(of this) - जगतः
(jagatah)— जगत का(world) - माता
(mata)— माता(mother) - धाता
(dhata)— धारणकर्ता(sustainer) - पितामहः
(pitamahah)— पितामह(grandfather)
- वेद्यम्
(vedyam)— जानने योग्य(what is to be known) - पवित्रम्
(pavitram)— पवित्र करने वाला(purifier) - ओंकारः
(omkarah)— ओंकार(Om) - ऋक्
(rik)— ऋग्वेद(Rig Veda) - साम
(sama)— सामवेद(Sama Veda) - यजुः
(yajuh)— यजुर्वेद(Yajur Veda) - एव
(eva)— ही(indeed) - च
(cha)— और(and)
English:I am the Father of the universe and its Mother; I am its Nourisher and its Grandfather; I am the Knowable and the Pure; I am Om; and I am the Sacred Scriptures.
The Supreme is the father, mother, support, and grandfather of the universe. He is the object of knowledge, the purifier, the syllable Om, and the sacred scriptures (Rig, Sama, and Yajur Vedas).
- Ultimate Relation:: The Divine is our closest relative, provider, and source of existence.
- Object of Gyan:: True wisdom points directly to the Supreme, who is symbolized by the sacred sound Om.
Verse 18
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । | प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् | | ९-१८ | |
gatirbhartā prabhuḥ sākṣhī nivāsaḥ śharaṇaṁ suhṛit prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījamavyayam
- गतिः
(gatih)— लक्ष्य(goal) - भर्ता
(bharta)— पालनकर्ता(sustainer) - प्रभुः
(prabhuh)— प्रभु(Lord) - साक्षी
(sakshi)— साक्षी(witness) - निवासः
(nivasah)— निवास स्थान(dwelling place) - शरणम्
(sharanam)— शरण(refuge)
- सुहृत्
(suhrid)— सच्चा मित्र(true friend) - प्रभवः
(prabhavah)— उद्गम(origin) - प्रलयः
(pralayah)— लय(dissolution) - स्थानम्
(sthanam)— आधार(support) - निधानम्
(nidhanam)— भंडार(resting place) - बीजम्
(bijam)— बीज(seed) - अव्ययम्
(avyayam)— अविनाशी(imperishable)
English:I am the Goal, the Sustainer, the Lord, the Witness, the Home, the Shelter, the Lover and the Origin; I am Life and Death; I am the Fountain and the Seed Everlasting.
Krishna is the goal, the supporter, the lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, and the imperishable seed of all life.
- Complete Refuge:: The Divine is the ultimate shelter and friend to whom we can turn in times of trouble.
- Eternal Seed:: The imperishable seed of every soul is the Divine, ensuring our ultimate return to the source.
Reflective Prompt:When you perform actions or seek success, what is your primary mindset?
- ▪Option 1:Desiring immediate personal rewards, material comfort, or prestige (Rajasik).
- ▪Option 2:Performing actions as a selfless offering to the universe, focusing on the duty itself (Sattvik).
- ▪Option 3:Acting mechanically out of habit or social expectations, without deeper thought (Tamasik).
Verse 19
तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च । | अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन | | ९-१९ | |
tapāmyahamahaṁ varṣhaṁ nigṛihṇāmyutsṛijāmi cha amṛitaṁ chaiva mṛityuśhcha sadasachchāhamarjuna
- तपामि
(tapami)— मैं ताप देता हूं(I give heat) - अहम्
(aham)— मैं(I) - अहम्
(aham)— मैं(I) - वर्षम्
(varsham)— वर्षा(rain) - निगृह्णामि
(nigrihnami)— रोकता हूं(withhold) - उत्सृजामि
(utsrijami)— छोड़ता हूं(release) - च
(cha)— और(and)
- अमृतम्
(amritam)— अमरत्व(immortality) - च
(cha)— और(and) - एव
(eva)— ही(indeed) - मृत्युः
(mrityuh)— मृत्यु(death) - च
(cha)— और(and) - सत्
(sat)— सत्(being) - असत्
(asat)— असत्(non-being) - च
(cha)— और(and) - अहम्
(aham)— मैं(I) - अर्जुन
(Arjuna)— हे अर्जुन(O Arjuna)
English:I am the Heat of the Sun, I release and hold back the Rains. I am Death and Immortality; I am Being and Not-Being.
The Supreme controls the heat, sends down and holds back the rain. He is both immortality and death, both being (Sat) and non-being (Asat).
### Shlokas 20-25 **The fruits of worship with motive and without motive.**
- Krishna is the heart of worship:: The offering, the fire, the mantra, and the act of offering all rest in Him.
- God is both personal and cosmic:: Krishna describes Himself as father, mother, sustainer, witness, shelter, and friend.
- Everything points back to Him:: Heat, rain, life, death, being, and non-being are held within His reality.
- Devotion becomes all-inclusive:: Seeing Krishna everywhere turns ordinary experience into remembrance.
Shlokas 20-25
The fruits of worship with a motive and without motive.
Verse 20
त्रैविद्या मां सोमपाः पूतपापा । यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते | | ते पुण्यमासाद्य सुरेन्द्रलोक- | मश्नन्ति दिव्यान्दिवि देवभोगान् | | ९-२० | |
traividyā māṁ somapāḥ pūtapāpā yajñairiṣhṭvā svargatiṁ prārthayante te puṇyamāsādya surendraloka- maśhnanti divyāndivi devabhogān
- त्रै-विद्याः
(trai-vidyah)— तीन वेदों के ज्ञाता(knowers of the three Vedas) - माम्
(mam)— मुझे(Me) - सोम-पाः
(somapah)— सोम पीने वाले(drinkers of Soma) - पूत-पापाः
(puta-papah)— पाप से शुद्ध(purified from sin) - यज्ञैः
(yajnaih)— यज्ञों से(through sacrifices) - इष्ट्वा
(ishtva)— पूजा करके(having worshipped) - स्वर्गतिम्
(svargatim)— स्वर्गगति(path to heaven) - प्रार्थयन्ते
(prarthayante)— प्रार्थना करते हैं(seek) - ते
(te)— वे(they) - पुण्यम्
(punyam)— पुण्य(holy) - आसाद्य
(asadya)— प्राप्त करके(reaching)
- सुरेन्द्र-लोकम्
(surendra-lokam)— इन्द्रलोक(world of Indra) - अश्नन्ति
(ashnanti)— भोगते हैं(enjoy) - दिव्यान्
(divyan)— दिव्य(divine) - दिवि
(divi)— स्वर्ग में(in heaven) - देव-भोगान्
(deva-bhogan)— देवताओं के सुख(divine pleasures)
English:Those who are versed in the scriptures, who drink the mystic Soma-juice and are purified from wrongdoing, but who while worshipping Me with acts of worship pray that I will lead them to heaven; they reach the holy world where lives the Controller of the Powers of Nature, and they enjoy the feasts of Paradise.
Those who study scriptures and perform rituals for personal motives go to temporary heavens. Once their earned merits are exhausted, they must return to the earth.
- Temporary Rewards:: Ritualistic merits and selfish deeds only yield temporary celestial pleasures.
- The Law of Return:: External accomplishments fade over time, bringing the soul back to the cycle of learning.
Verse 21
ते तं भुक्त्वा स्वर्गलोकं विशालं । क्षीणे पुण्ये मर्त्यलोकं विशन्ति | | एवं त्रयीधर्ममनुप्रपन्ना | गतागतं कामकामा लभन्ते | | ९-२१ | |
te taṁ bhuktvā svargalokaṁ viśhālaṁ kṣhīṇe puṇye martyalokaṁ viśhanti evaṁ trayīdharmamanuprapannā gatāgataṁ kāmakāmā labhante
- ते
(te)— वे(they) - तम्
(tam)— उस(that) - भुक्त्वा
(bhuktva)— भोगकर(having enjoyed) - स्वर्ग-लोकम्
(svarga-lokam)— स्वर्गलोक(heavenly world) - विशालम्
(vishalam)— विशाल(vast) - क्षीणे
(kshine)— समाप्त होने पर(when exhausted) - पुण्ये
(punye)— पुण्य के(of merit) - मर्त्य-लोकम्
(martya-lokam)— मृत्यु लोक में(mortal world) - विशन्ति
(vishanti)— प्रवेश करते हैं(enter) - एवम्
(evam)— इस प्रकार(thus) - त्रयी-धर्मम्
(trayi-dharmam)— तीन वेदों के कर्मकांड को(threefold Vedic ritual path) - अनुप्रपन्नाः
(anuprapannah)— अनुसरण करने वाले(following)
- गत-आगतम्
(gata-agatam)— आना-जाना(coming and going) - काम-कामाः
(kama-kamah)— इच्छाओं के इच्छुक(desiring desires) - लभन्ते
(labhante)— पाते हैं(obtain)
English:Yet although they enjoy the spacious glories of Paradise, nevertheless, when their merit is exhausted, they are born again into this world of mortals. They have followed the letter of the scriptures, yet because they have sought but to fulfill their own wants, they must depart and return again and again.
Having enjoyed the vast heavenly world, they return to the mortal realm when their merit is spent. Following external rituals for material desires leads only to transient coming and going.
- Transient Enjoyment:: Clinging to sensory pleasure, even in higher realms, is a temporary escape.
- Seek the Changeless:: Direct your spiritual aim toward the eternal Supreme rather than fleeting desires.
Verse 22
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् | | ९-२२ | |
ananyāśhchintayanto māṁ ye janāḥ paryupāsate teṣhāṁ nityābhiyuktānāṁ yogakṣhemaṁ vahāmyaham
- अनन्याः
(ananyah)— अनन्य भाव से(single-minded) - चिन्तयन्तः
(chintayantah)— चिंतन करते हुए(thinking) - माम्
(mam)— मेरा(of Me) - ये
(ye)— जो(those who) - जनाः
(janah)— लोग(people) - पर्युपासते
(paryupasate)— भली भांति उपासना करते हैं(worship)
- तेषाम्
(tesham)— उनके लिए(for them) - नित्य-अभियुक्तानाम्
(nitya-abhiyuktanam)— सदा जुड़े रहने वालों के(ever joined) - योग-क्षेमम्
(yoga-kshemam)— योग और क्षेम(needs and protection) - वहामि
(vahami)— मैं वहन करता हूं(I carry) - अहम्
(aham)— मैं(I)
English:But if a man will meditate on Me and Me alone, and will worship Me always and everywhere, I will take upon Myself the fulfillment of his aspiration, and I will safeguard at all he will reach.
For those who meditate on the Supreme with undivided devotion, Krishna promises to personally secure their needs and preserve what they already have (Yoga-Kshema).
- Divine Security:: Sincere seekers who surrender to the Divine are protected and provided for (Yoga-Kshema).
- Free from Anxiety:: Trusting the Supreme removes the anxiety of survival, allowing one to focus on spiritual growth.
Verse 23
येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः । | तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् | | ९-२३ | |
ye’pyanyadevatā bhaktā yajante śhraddhayānvitāḥ te’pi māmeva kaunteya yajantyavidhipūrvakam
- ये
(ye)— जो(those who) - अपि
(api)— भी(even) - अन्य-देवता
(anya-devata)— अन्य देवताओं के(of other deities) - भक्ताः
(bhaktah)— भक्त(devotees) - यजन्ते
(yajante)— पूजा करते हैं(worship) - श्रद्धया
(shraddhaya)— श्रद्धा से(with faith) - अन्विताः
(anvitah)— युक्त(endowed)
- ते
(te)— वे(they) - अपि
(api)— भी(also) - माम्
(mam)— मुझे(Me) - एव
(eva)— ही(alone) - कौन्तेय
(Kaunteya)— हे कौन्तेय अर्जुन(O Arjuna) - यजन्ति
(yajanti)— पूजते हैं(worship) - अविधि-पूर्वकम्
(avidhi-purvakam)— विधि को पूर्ण रूप से न जानकर(without full understanding of the proper way)
English:Even those who worship the lesser Powers, if they do so with faith, they thereby worship Me, though not in the right way.
Even those who worship other deities with faith are actually worshiping the Supreme, though they do so in an indirect or improper way.
- Universal Target:: All sincere prayers, regardless of name or form, ultimately reach the single source of life.
- Direct Realization:: Seeking the source directly is more clear and liberating than chasing secondary forms.
Verse 24
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । | न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते | | ९-२४ | |
ahaṁ hi sarvayajñānāṁ bhoktā cha prabhureva cha na tu māmabhijānanti tattvenātaśhchyavanti te
- अहम्
(aham)— मैं(I) - हि
(hi)— निश्चय ही(indeed) - सर्व-यज्ञानाम्
(sarva-yajnanam)— सभी यज्ञों का(of all sacrifices) - भोक्ता
(bhokta)— भोक्ता(enjoyer) - च
(cha)— और(and) - प्रभुः
(prabhuh)— प्रभु(Lord) - एव
(eva)— ही(indeed) - च
(cha)— भी(also)
- न
(na)— नहीं(not) - तु
(tu)— लेकिन(but) - माम्
(mam)— मुझे(Me) - अभिजानन्ति
(abhijananti)— जानते हैं(know) - तत्त्वेन
(tattvena)— तत्त्व से(in truth) - अतः
(atah)— इसलिए(therefore) - च्यवन्ति
(chyavanti)— गिरते हैं(fall back) - ते
(te)— वे(they)
English:I am the willing recipient of worship, and I am its true Lord. But these do not know me in truth, and so they sink back.
The Supreme is the sole enjoyer and Lord of all sacrifices. Those who do not recognize His true nature fail to achieve liberation and continue to fall back into rebirth.
- Ultimate Recipient:: Every action of sacrifice or service is ultimately received by the Supreme residing in all.
- Need for Gyan:: Lacking deep understanding of the Divine source keeps the soul bound to material limitations.
Reflective Prompt:What makes a gift or offering truly meaningful to you when receiving it from someone else?
- ▪Option 1:The physical value, size, or usefulness of the gift.
- ▪Option 2:The pure intention, love, and sincerity of the person offering it.
Verse 25
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः । | भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् | | ९-२५ | |
yānti devavratā devānpitṝinyānti pitṛivratāḥ bhūtāni yānti bhūtejyā yānti madyājino’pi mām
- यान्ति
(yanti)— जाते हैं(go) - देव-व्रताः
(deva-vratah)— देवताओं के व्रती(worshippers of gods) - देवान्
(devan)— देवताओं को(to the gods) - पितॄन्
(pitrin)— पितरों को(to ancestors) - यान्ति
(yanti)— जाते हैं(go) - पितृ-व्रताः
(pitri-vratah)— पितरों के व्रती(worshippers of ancestors)
- भूतानि
(bhutani)— भूतों को(to spirits) - यान्ति
(yanti)— जाते हैं(go) - भूत-इज्याः
(bhuta-ijyah)— भूत-पूजक(worshippers of spirits) - यान्ति
(yanti)— जाते हैं(go) - मत्-याजिनः
(mat-yajinah)— मेरे उपासक(My worshippers) - अपि
(api)— भी(also) - माम्
(mam)— मेरे पास(to Me)
English:The votaries of the lesser Powers go to them; the devotees of spirits go to them; they who worship the Powers of dullness, to such Powers will they go; and so, too, those who worship Me will come to Me.
Worshippers reach the destination of their focus: those who worship gods go to gods, ancestor-worshipers go to ancestors, spirit-worshipers go to spirits, and those who worship the Supreme come to Him.
### Shlokas 26-34 **The glory of Devotion practised disinterestedly.**
- Reward-seeking worship gives limited results:: Heavenly enjoyment ends when merit is exhausted.
- Desire keeps the soul moving:: When worship is driven by wanting, it can still lead to return and repetition.
- Single-minded devotion is different:: Krishna personally protects the welfare of those who depend on Him alone.
- The goal shapes the result:: People reach what they worship, while Krishna's devotees come to Him.
Shlokas 26-34
The glory of Devotion practised disinterestedly.
Verse 26
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । | तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः | | ९-२६ | |
patraṁ puṣhpaṁ phalaṁ toyaṁ yo me bhaktyā prayachchhati tadahaṁ bhaktyupahṛitamaśhnāmi prayatātmanaḥ
- पत्रम्
(patram)— पत्ता(leaf) - पुष्पम्
(pushpam)— फूल(flower) - फलम्
(phalam)— फल(fruit) - तोयम्
(toyam)— जल(water) - यः
(yah)— जो कोई(whoever) - मे
(me)— मुझे(to Me) - भक्त्या
(bhaktya)— भक्ति से(with devotion)
- प्रयच्छति
(prayacchati)— अर्पित करता है(offers) - तत्
(tat)— उसे(that) - अहम्
(aham)— मैं(I) - भक्ति-उपहृतम्
(bhakti-upahritam)— भक्ति से अर्पित(offered with devotion) - अश्नामि
(ashnami)— स्वीकार करता हूं(accept) - प्रयत-आत्मनः
(prayata-atmanah)— शुद्ध और संयमित मन वाले से(from one with a pure and disciplined heart)
English:Whatever a man offers to Me, whether it be a leaf, or a flower, or result, or water, I accept it, for it is offered with devotion and purity of mind.
A simple leaf, a flower, a fruit, or even water offered with pure love and devotion is accepted by the Supreme. The value lies in the purity of the heart, not the material cost.
- Simplicity of Devotion:: The Divine does not require expensive rituals; He accepts the simplest offering when given with love.
- Heart over Matter:: Sincerity and emotional connection (Bhakti) are far more precious than external show.
Verse 27
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । | यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् | | ९-२७ | |
yatkaroṣhi yadaśhnāsi yajjuhoṣhi dadāsi yat yattapasyasi kaunteya tatkuruṣhva madarpaṇam
- यत्
(yat)— जो भी(whatever) - करोषि
(karoshi)— करते हो(you do) - यत्
(yat)— जो भी(whatever) - अश्नासि
(ashnasi)— खाते हो(you eat) - यत्
(yat)— जो भी(whatever) - जुहोषि
(juhoshi)— हवन में अर्पित करते हो(offer in worship) - ददासि
(dadasi)— देते हो(you give)
- यत्
(yat)— जो भी(whatever) - यत्
(yat)— जो भी(whatever) - तपस्यसि
(tapasyasi)— तप करते हो(discipline you practice) - कौन्तेय
(Kaunteya)— हे कौन्तेय अर्जुन(O Arjuna) - तत्
(tat)— वह सब(that) - कुरुष्व
(kurushva)— करो(do) - मद्-अर्पणम्
(mad-arpanam)— मुझे अर्पण(as an offering to Me)
English:Whatever you doest, whatever you do eat, whatever you do worship and give, whatever disciplines you practisest, do all as an offering to Me.
Whatever you do, whatever you eat, whatever you offer in sacrifice (Yajna), whatever you give in charity, and whatever austerities you perform—do it as an offering to the Supreme.
- Sacralizing Daily Life:: Turn every routine activity, meal, and work into an act of worship by offering it to the Divine.
- Constant Alignment:: Maintain a state of surrender in every action, converting work into worship.
Verse 28
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । | संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि | | ९-२८ | |
śhubhāśhubhaphalairevaṁ mokṣhyase karmabandhanaiḥ saṁnyāsayogayuktātmā vimukto māmupaiṣhyasi
- शुभ-अशुभ-फलैः
(shubha-ashubha-phalaih)— शुभ और अशुभ फलों से(from good and bad results) - एवम्
(evam)— इस प्रकार(in this way) - मोक्ष्यसे
(mokshyase)— तुम मुक्त हो जाओगे(you will be freed) - कर्म-बन्धनैः
(karma-bandhanaih)— कर्म के बंधनों से(from bonds of action)
- संन्यास-योग-युक्तात्मा
(sannyasa-yoga-yukta-atma)— संन्यास-योग से युक्त आत्मा(one joined to the Yoga of renunciation) - विमुक्तः
(vimuktah)— मुक्त होकर(liberated) - माम्
(mam)— मुझे(Me) - उपैष्यसि
(upaishyasi)— प्राप्त करोगे(you will come)
English:So will your action be attended by no result, either good or bad; but through the spirit of letting go you will come to Me and be free.
By offering all actions, you will be freed from the bonds of karma, both good and bad. With a mind established in the yoga of renunciation, you will achieve liberation and come to the Supreme.
- Freedom from Karma:: Dedicating actions to the Divine acts as a shield against the binding effects of karma.
- Liberation through Renunciation:: Offering fruits of action is the truest form of sannyasa (renunciation), leading to union.
Verse 29
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । | ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् | | ९-२९ | |
samo’haṁ sarvabhūteṣhu na me dveṣhyo’sti na priyaḥ ye bhajanti tu māṁ bhaktyā mayi te teṣhu chāpyaham
- समः
(samah)— समान(equal) - अहम्
(aham)— मैं(I) - सर्व-भूतेषु
(sarva-bhuteshu)— सभी प्राणियों में(toward all beings) - न
(na)— नहीं(not) - मे
(me)— मेरे लिए(to Me) - द्वेष्यः
(dveshyah)— द्वेष का पात्र(hated) - अस्ति
(asti)— है(is) - न
(na)— नहीं(not) - प्रियः
(priyah)— विशेष प्रिय(specially favored)
- ये
(ye)— जो(those who) - भजन्ति
(bhajanti)— भजते हैं(worship) - तु
(tu)— लेकिन(but) - माम्
(mam)— मुझे(Me) - भक्त्या
(bhaktya)— भक्ति से(with devotion) - मयि
(mayi)— मुझमें(in Me) - ते
(te)— वे(they) - तेषु
(teshu)— उनमें(in them) - च
(cha)— और(and) - अपि
(api)— भी(also) - अहम्
(aham)— मैं(I)
English:I am the same to all beings. I favour none, and I hate none. But those who worship Me devotedly, they live in Me, and I in them.
The Supreme is equal to all beings; He has no enemy and no favorite. But those who worship Him with love dwell in Him, and He dwells in them, demonstrating the reciprocal nature of love.
- Impartial Grace:: The Divine sun shines equally on everyone; our own openness determines how much warmth we receive.
- Reciprocal Devotion:: Love creates an intimate, mutual relationship between the seeker and the Supreme.
Reflective Prompt:When someone makes mistakes or goes astray but sincerely decides to turn their life around, how do you view their potential?
- ▪Option 1:With doubt, assuming their past actions define who they will always be.
- ▪Option 2:With faith, believing that sincere commitment can quickly transform their path.
Verse 30
अपि चेत्सुदुराचारो भजते मामनन्यभाक् । | साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः | | ९-३० | |
api chetsudurāchāro bhajate māmananyabhāk sādhureva sa mantavyaḥ samyagvyavasito hi saḥ
- अपि
(api)— भले ही(even if) - चेत्
(chet)— यदि(if) - सु-दुराचारः
(su-duracharah)— अत्यंत दुराचारी(of very bad conduct) - भजते
(bhajate)— भजता है(worships) - माम्
(mam)— मुझे(Me) - अनन्य-भाक्
(ananya-bhak)— अनन्य भक्त होकर(with undivided devotion)
- साधुः
(sadhuh)— साधु(righteous) - एव
(eva)— ही(indeed) - सः
(sah)— वह(that person) - मन्तव्यः
(mantavyah)— मानना चाहिए(should be regarded) - सम्यक्
(samyak)— ठीक प्रकार से(rightly) - व्यवसितः
(vyavasitah)— संकल्पित(resolved) - हि
(hi)— क्योंकि(because) - सः
(sah)— वह(he)
English:Even the most sinful, if he worship Me with his whole heart, will be considered righteous, for he is treading the right path.
Even if a person of extremely bad conduct resolves to worship the Supreme with exclusive devotion, they must be regarded as righteous, for they have made the correct resolution.
- Power of Intent:: A sincere change of heart and direction can immediately transform a person's spiritual status.
- No Final Condemnation:: The path to redemption is always open to anyone, regardless of their past mistakes.
Verse 31
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । | कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति | | ९-३१ | |
kṣhipraṁ bhavati dharmātmā śhaśhvachchhāntiṁ nigachchhati kaunteya pratijānīhi na me bhaktaḥ praṇaśhyati
- क्षिप्रम्
(kshipram)— शीघ्र(quickly) - भवति
(bhavati)— बन जाता है(becomes) - धर्म-आत्मा
(dharma-atma)— धर्मात्मा(righteous soul) - शश्वत्
(shashvat)— स्थायी(lasting) - शान्तिम्
(shantim)— शांति(peace) - निगच्छति
(nigacchati)— प्राप्त करता है(attains)
- कौन्तेय
(Kaunteya)— हे कौन्तेय अर्जुन(O Arjuna) - प्रतिजानीहि
(pratijanihi)— प्रतिज्ञा करो(declare) - न
(na)— नहीं(not) - मे
(me)— मेरा(My) - भक्तः
(bhaktah)— भक्त(devotee) - प्रणश्यति
(pranashyati)— नष्ट होता है(perishes)
English:He will reach spirituality soon, and eternal Peace will be his. Arjuna, Believe me, My devotee is never lost.
Such a person quickly becomes righteous and attains eternal peace. Krishna reassures Arjuna that His devotee is never destroyed or lost.
- Rapid Transformation:: Sincere devotion swiftly purifies the mind, establishing it in righteousness and peace.
- Divine Assurance:: Have confidence that the path of devotion provides a secure and fail-safe shelter.
Verse 32
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । | स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् | | ९-३२ | |
māṁ hi pārtha vyapāśhritya ye’pi syuḥ pāpayonayaḥ striyo vaiśhyāstathā śhūdrāste’pi yānti parāṁ gatim
- माम्
(mam)— मुझे(Me) - हि
(hi)— निश्चय ही(indeed) - पार्थ
(Partha)— हे पार्थ अर्जुन(O Arjuna) - व्यपाश्रित्य
(vyapashritya)— शरण लेकर(taking refuge) - ये
(ye)— जो(those who) - अपि
(api)— भी(even) - स्युः
(syuh)— हों(may be) - पाप-योनयः
(papa-yonayah)— कठिन या निम्न जन्म वाले(born in difficult conditions)
- स्त्रियः
(striyah)— स्त्रियां(women) - वैश्याः
(vaishyah)— वैश्य(merchants) - तथा
(tatha)— तथा(and also) - शूद्राः
(shudrah)— शूद्र(workers) - ते
(te)— वे(they) - अपि
(api)— भी(also) - यान्ति
(yanti)— जाते हैं(reach) - पराम्
(param)— परम(supreme) - गतिम्
(gatim)— गति(goal)
English:For even the children of sinful parents, and those miscalled the weaker sex, and merchants, and labourers, if only they will make Me their refuge, they will reach the Highest.
Taking refuge in the Supreme, even those of sinful birth, women, merchants, and laborers can attain the highest goal. Spiritual liberation is open to all, without social discrimination.
- Universal Access:: Spiritual realization is a birthright of all souls, completely independent of social status, gender, or background.
- Equal Opportunity:: The Divine does not recognize worldly hierarchies; all are welcome to seek refuge.
Verse 33
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा । | अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् | | ९-३३ | |
kiṁ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣhayastathā anityamasukhaṁ lokamimaṁ prāpya bhajasva mām
- किम्
(kim)— फिर क्या कहना(what then) - पुनः
(punah)— फिर(again) - ब्राह्मणाः
(brahmanah)— ब्राह्मण(Brahmanas) - पुण्याः
(punyah)— पुण्यात्मा(holy) - भक्ताः
(bhaktah)— भक्त(devotees) - राज-ऋषयः
(raja-rishayah)— राजर्षि(royal sages) - तथा
(tatha)— तथा(and also)
- अनित्यम्
(anityam)— अनित्य(impermanent) - असुखम्
(asukham)— दुःखमय(joyless) - लोकम्
(lokam)— लोक(world) - इमम्
(imam)— इस(this) - प्राप्य
(prapya)— पाकर(having come to) - भजस्व
(bhajasva)— भजो(worship) - माम्
(mam)— मुझे(Me)
English:What need then to mention the holy Ministers of God, the devotees and the saintly rulers? Do you, so, born in this changing and miserable world, do you too worship Me.
If this is so for ordinary people, how much more true it is for righteous priests and royal sages. Having come into this transient and joyless world, one should devote themselves to the Supreme.
- Prioritize the Eternal:: Since the material world is temporary and full of struggles, focus on the path of permanent joy.
- Active Devotion:: Use your life's energy to cultivate love for the Divine, which is the ultimate purpose of human birth.
Verse 34
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । | मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः | | ९-३४ | |
manmanā bhava madbhakto madyājī māṁ namaskuru māmevaiṣhyasi yuktvaivamātmānaṁ matparāyaṇaḥ
- मत्-मनाः
(man-mana)— मेरा मनन करने वाला(with mind on Me) - भव
(bhava)— बनो(be) - मद्-भक्तः
(mad-bhaktah)— मेरा भक्त(My devotee) - मद्-याजी
(mad-yaji)— मेरी पूजा करने वाला(My worshipper) - माम्
(mam)— मुझे(Me) - नमस्कुरु
(namaskuru)— नमस्कार करो(bow)
- माम्
(mam)— मुझे(Me) - एव
(eva)— ही(alone) - एष्यसि
(eshyasi)— प्राप्त करोगे(you will come) - युक्त्वा
(yuktva)— जोड़कर(joining) - एवम्
(evam)— इस प्रकार(in this way) - आत्मानम्
(atmanam)— अपने आत्मभाव को(yourself) - मत्-परायणः
(mat-parayanah)— मुझे परम लक्ष्य मानकर(having Me as the highest goal)
English:Fix your mind on Me, devote yourself to Me, worship for Me, surrender to Me, make Me the object of your aspirations, and you will assuredly become one with Me, Who am your own self.
Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Having aligned your soul and taking Me as the supreme goal, you will surely come to Me.
- Devotion can be simple:: Krishna accepts a leaf, flower, fruit, or water when it is offered with love.
- All life can become offering:: Eating, working, giving, worshipping, and practicing discipline can be dedicated to Krishna.
- God is equal to all:: Krishna does not hate or favor by outer label, but responds deeply to sincere devotion.
- No devotee is hopeless:: Even a person with a difficult past can turn toward Dharma through wholehearted worship.
- The chapter ends with a direct practice:: Remember Krishna, love Him, worship Him, bow to Him, and make Him the highest goal.