Bhagavad Gita Chapter 9

 Bhagavad Gita Chapter 9

अथ नवमः अध्यायः । राज विद्या राज गुह्य योगः ।

Now Chapter 9. The Way Of The Sovereign Wisdom And Sovereign Mystery.

CHAPTER 9

VERSE 9.1

श्रीभगवान् उवाच ।

इदम् तु ते गुह्यतमम् प्रवक्ष्यामि अनसूयवे ।

ज्ञानम् विज्ञान सहितम् यत् ज्ञात्वा मोक्ष्यसे अशुभात् ॥ ९ १॥

Aphorism

The Lord said, To you, O Arjuna, who do not complain, I will tell you the greatest mystery of knowledge combined with realization, by understanding you will be freed from evil.

Note:

Knowledge: Knowledge of Brahman.

Greatest mystery = The knowledge of the identity of the individual self and the Supreme Self. It is said to be a mystery because it is difficult to believe this when our mind is conditioned by duality.

Evil = The bondage of the world.

In the eighth chapter, the Lord spoke of liberation in stages through meditation, but in this chapter, he is going to describe a direct method.

Meaning

श्रीभगवान् उवाच = The Lord said;

इदम् = this; तु = indeed; ते = to you; गुह्यतमम् = the most secret;

प्रवक्ष्यामि = I will declare; अनसूयवे = to the uncomplaining;

ज्ञानम् = wisdom; विज्ञान = with knowledge; सहितम् = together;

यत् = which; ज्ञात्वा = having known; मोक्ष्यसे = You shall be freed;

अशुभात् = from sin;

With sandhi:

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।

ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ९ १॥

Anvaya:

यत् ज्ञात्वा अशुभात् मोक्ष्यसे, (तत्) तु इदम् गुह्यतमम् विज्ञान सहितम् ज्ञानम् अनसूयवे ते प्रवक्ष्यामि ।

VERSE 9.2

राज विद्या राज गुह्यम् पवित्रम् इदम् उत्तमम् ।

प्रत्यक्ष अवगमम् धर्म्यम् सुसुखम् कर्तुम् अव्ययम् ॥ ९ २॥

Aphorism

It is the kingly science, the kingly mystery, and the supreme purifier. It is perceived by direct experience. It accords with dharma, it is easy to practice and it is imperishable.

Note:

Kingly science = Knowledge of Brahman is the highest of all the sciences.

Kingly mystery = Profound mystery because it is difficult to understand;

Supreme purifier = Knowledge is the destroyer of ignorance. A lamp when lit in a room that was in darkness for a long time instantly destroys the darkness. Likewise, knowledge instantly destroys the ignorance accumulated over a long period.

Perceived by direct experience = When darkness is removed Brahman reveals itself like the sun revealing itself and all things around when the night is over.

Easy to practice = It is easily understood when taught by a qualified teacher.

Meaning

राज = the king; विद्या = of sciences; राज = the king; गुह्यम् = of secrets; पवित्रम् = purifier; इदम् = this; उत्तमम्= highest; प्रत्यक्ष = direct; अवगमम् = knowledge;

धर्म्यम् = righteous; सुसुखम् = very happy; कर्तुम् = to do; अव्ययम् = imperishable;

With sandhi:

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।

प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९ २॥

Anvaya:

इदम् राज विद्या, राज गुह्यम्, उत्तमम्, पवित्रम्, प्रत्यक्ष अवगमम्, धर्म्यम्, कर्तुम् सुसुखम्, अव्ययम्, च (अस्ति)।

VERSE 9.3

अश्रद्दधानाः पुरुषाः धर्मस्य अस्य परन्तप ।

अप्राप्य माम् निवर्तन्ते मृत्यु संसार वर्त्मनि ॥ ९ ३॥

Aphorism

Those without faith in this knowledge, O conqueror of enemies, unable to attain Me, return to the path of death in this world.

Note:

Without faith = firm conviction of the existence of God, the soul, and immortality are necessary to attain liberation.

Path of death = cycle of birth and death.

Meaning

अश्रद्दधानाः = unbelieving; पुरुषाः = men; धर्मस्य = of duty; अस्य = (of) this;

परन्तप = killer of enemies; अप्राप्य = not having obtained; माम् = me; निवर्तन्ते = return; मृत्यु = of death; संसार = of world; वर्त्मनि = in the path;

With sandhi:

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।

अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ९ ३॥

Anvaya:

हे परन्तप! अस्य धर्मस्य अश्रद्दधानाः पुरुषाः माम् अप्राप्य मृत्यु संसार वर्त्मनि निवर्तन्ते ।

VERSE 9.4

मया ततम् इदम् सर्वम् जगत् अव्यक्त मूर्तिना ।

मत् स्थानि सर्व भूतानि न च अहम् तेषु अवस्थितः ॥ ९ ४॥

Aphorism

By Me, all this world is pervaded in My unmanifested form, all

beings have root in Me, but I am not rooted in them.

Note:

My unmanifested form = Consciousness or Atma, imperceptible to the senses.

Pervaded = The Lord is the substratum of this universe. Upanishads say that after creating the objects the Lord entered them as their inner Consciousness.

I am not rooted in them = In the darkness, a person sees a rope and thinks it was a snake. He was afraid of it. If we take this rope and the snake example, the snake has rope as the substratum. But the snake is not the substratum of the rope. Similarly, the Lord has no substratum but he is the substratum of all.

The Lord has two forms – manifested and unmanifested. The manifested form is what appears as the universe because it is its substratum. Unmanifested Brahman is ‘existence-knowledge-bliss’. Iswara is also a manifested form.

Meaning

मया = by Me; ततम् = pervaded; इदम् = this; सर्वम् = all; जगत् = world; अव्यक्त = unmanifested; मूर्तिना = form; मत् = in Me; स्थानि = stand; सर्व = all; भूतानि = beings; न = not; च = and; अहम् = I; तेषु in them; अवस्थितः= placed;

With sandhi:

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।

मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ९ ४॥

Anvaya:

अव्यक्त मूर्तिना मया इदम् सर्वम् जगत् ततम् ।

सर्व भूतानि मत् स्थानि, अहम् च तेषु न अवस्थितः।

VERSE 9.5

न च मत् स्थानि भूतानि पश्य मे योगम् ऐश्वरम् ।

भूत भृत् न च भूत स्थः मम आत्मा भूत भावनः ॥ ९ ५॥

Aphorism

And yet the beings do not dwell in Me. Behold My divine mystery.

Although I am the support of all beings and the source of things, I do not dwell in them.

Note:

Do not dwell in Me = The Lord is not attached to anything yet he is in everything.

Divine mystery = The Lord is all pervasive but not attached to any objects.

Support of all beings = The Lord is the innermost reality of all beings.

Source of things = The Lord is ‘Existence’.

I do not dwell in them = The Lord is not attached to anything.

The Lord is pure consciousness. His appearance in manifestations is through Maya.

Meaning

न = not; च = and; मत् = in Me; स्थानि= stand; भूतानि = beings; पश्य = see; मे = My; योगम् = Yoga; ऐश्वरम् = sovereign; भूत = beings; भृत् = upholds; न = not; च = and; भूत = beings; स्थः = sits; मम = My; आत्मा = self; भूत = beings; भावनः = nourishes;

With sandhi:

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।

भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ९ ५॥

Anvaya:

न च भूतानि मत्‌ स्थानि मे ऐश्वरम्‌ योगम्‌ पश्य । भूत भृत्‌ भूत भावनः मम आत्मा च भूत स्थः न। ।

VERSE 9.6

यथा आकाश स्थितः नित्यम् वायुः सर्वत्रगः महान् ।

तथा सर्वाणि भूतानि मत् स्थानि इति उपधारय ॥ ९ ६॥

Aphorism

As the mighty wind, moves everywhere, and is always routed in the ether, know that similarly, all beings rest in Me.

Note:

Routed in the sky = Although air is routed in the ether, it does not affect the ether in any way. Ether here is the eternal space in which all stars, sun, moon, and other planets exist.

So all beings rest routed in Me = Similarly the beings do not affect the Lord.

Similarly, the Self is not affected by the good and evil actions of the mind and body.

Meaning

यथा = as; आकाश = the ether; स्थितः = is placed; नित्यम् = ever; वायुः = the air; सर्वत्रगः = goes everywhere; महान् = great; तथा = so; सर्वाणि = all; भूतानि = beings; मत् = in Me; स्थानि = exist; इति = thus; उपधारय = know;

With sandhi:

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।

तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ९ ६॥

Anvaya:

यथा सर्वत्रगः महान् वायुः नित्यम् आकाश स्थितः, तथा सर्वाणि भूतानि मत् स्थानि, इति उपधारय ।

VERSE 9.7

सर्व भूतानि कौन्तेय प्रकृतिम् यान्ति मामिकाम् ।

कल्प क्षये पुनः तानि कल्प आदौ विसृजामि अहम् ॥ ९ ७॥

Aphorism

O son of Kunti, at the end of the eon all beings resolve into My Prakriti (nature), and at the beginning of another eon, I generate them again.

Note:

Aeon (also eon) - an indefinite and very long period. At the end of the eon, the universe gets to a dormant state, and at the beginning of the new one, all beings become active. The creation, preservation, and destruction are due to the Maya of the Lord. Vedanta philosophy does not recognize creation as an act of the Lord. It does recognize creation as an appearance due to Maya. Please see Chapter 8 Verse 17 for more information on eon. Maya is described in Chapter 4 Verse 6.

Meaning

सर्व भूतानि = all beings; कौन्तेय = O son of Kunti; प्रकृतिम् = to nature; यान्ति = go; मामिकाम् = my; कल्प क्षये = at the end of the aeon; पुनः = again; तानि = all those; कल्प आदौ = in the beginning of the aeon; विसृजामि = emanate; अहम् = I.

With sandhi:

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।

कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ९ ७॥

Anvaya:

हे कौन्तेय! सर्व भूतानि कल्प क्षये मामिकाम् प्रकृतिम् यान्ति । पुनः कल्प आदौ तानि विसृजामि ।

VERSE 9.8

प्रकृतिम् स्वाम् अवष्टभ्य विसृजामि पुनः पुनः ।

भूत ग्रामम् इमम् कृत्स्नम् अवशम् प्रकृतेः वशात् ॥ ९ ८॥

Aphorism

It is in my own hidden nature to emanate again and again a multitude of beings, helpless by nature, by the force of My nature.

Note:

Helpless by nature = The beings that come out of Prakriti, which had gone to sleep at the end of the previous cycle, are still under the influence of Maya or ignorance. When the Prakriti become active again at the beginning of another cycle, the beings assume a birth appropriate to their past Karma.

Meaning

प्रकृतिम् = nature; स्वाम् = own; अवष्टभ्य = having embraced; विसृजामि = I emanate; पुनः पुनः = again and again; भूत = of beings; ग्रामम् = assemblage; इमम् = this; कृत्स्नम् = all; अवशम् = helpless; प्रकृतेः = of nature; वशात्= by force;

With sandhi:

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।

भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ९ ८॥

Anvaya:

स्वाम् प्रकृतिम् अवष्टभ्य प्रकृतेः वशात् अवशम् इमम् कृत्स्नम् भूत ग्रामम् पुनः पुनः विसृजामि ।

VERSE 9.9

न च माम् तानि कर्माणि निबध्नन्ति धनञ्जय ।

उदासीनवत् आसीनम् असक्तम् तेषु कर्मसु ॥ ९ ९॥

Meaning

न = not; च = and; माम् = me; तानि = these; कर्माणि = works; निबध्नन्ति = bind; धनञ्जय = O conqueror of riches; उदासीनवत् = like indifferent; आसीनम् = seated; असक्तम् = unattached; तेषु = in those; कर्मसु= action;

Aphorism

O Dhananjaya, all these works do not bind Me. I am seated high, never attached to actions.

Note:

Never attached to actions = Lord is not attached to fruits of actions. It is the attachment to the fruits that binds.

In Verse 7, the Lord says that he generates all beings and in the verse, he says that he is not concerned about creation. He resolves this apparent contradiction in the next verse.

With sandhi:

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय ।

उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९ ९॥

Anvaya:

हे धनञ्जय! तेषु कर्मसु असक्तम् उदासीनवत् आसीनम् माम् तानि कर्माणि च न निबध्नन्ति ।

VERSE 9.10

मया अध्यक्षेण प्रकृतिः सूयते सचर अचरम् ।

हेतुना अनेन कौन्तेय जगत् विपरिवर्तते ॥ ९ १०॥

Aphorism

The Prakriti, under My supervision, sends forth all things, moving and unmoving, and because of this, O son of Kunti, the world revolves;

Note:

Prakriti = Maya with three gunas – satva, rajas and tamas.

Under My supervision = as an unconcerned witness.

Moving and unmoving = All beings have the Lord in the form of consciousness. All thoughts like, “I do”, “I see.” etc. arise in the Consciousness. Prakriti, the insentient nature cannot perform any conscious actions.

Meaning

मया = by me; अध्यक्षेण = supervisor (lord); प्रकृतिः = nature; सूयते = sends out; सचर = moving; अचरम् = not moving; हेतुना = by cause; अनेन = by this; कौन्तेय = O son of Kunti; जगत् = the world; विपरिवर्तते = revolves;

With sandhi:

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।

हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ ९ १०॥

Anvaya:

हे कौन्तेय! मया अध्यक्षेण प्रकृतिः सचर अचरम् सूयते, अनेन हेतुना जगत् विपरिवर्तते ।

VERSE 9.11

अवजानन्ति माम् मूढाः मानुषीम् तनुम् आश्रितम् ।

परम् भावम् अजानन्तः मम भूत महेश्वरम् ॥ ९ ११॥

Aphorism

Fools disregard Me when I descend in the human form. They do not know My

higher nature as the Supreme Lord of all beings.

Note:

From time to time the Lord assumes a human form to establish righteousness in the world. In Mahabharata, the Lord takes a human form with the name of Krishna, to teach Arjuna and the world, the essence of Vedanta in the form of Bhagavad Gita.

In Chapter 4 Verse 8, the Lord said:

परित्राणाय साधूनाम् विनाशाय च दुष्कृताम् ।

धर्म संस्थापन अर्थाय सम्भवामि युगे युगे ॥ ४-८॥

This means: For the protection of the righteous, and for the destruction of the unrighteous, and for the establishment of righteousness, I incarnate in every age.

Meaning

अवजानन्ति = despise; माम् = me; मूढाः = the foolish; मानुषीम् = human; तनुम् = form;

आश्रितम् = take refuge in; परम् = the highest; भावम् = nature; अजानन्तः = unknowing; मम = my; भूत = of beings; महेश्वरम् = the great Lord.

With sandhi:

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।

परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ९ ११॥

Anvaya:

मम परम्‌ भावम्‌ अजानन्तः मूढाः मानुषीम्‌ तनुम्‌ आश्रितम्‌ माम्‌ भूत महेश्वरम्‌ अवजानन्ति।

VERSE 9.12

मोघ आशाः मोघ कर्माणः मोघ ज्ञानाः विचेतसः ।

राक्षसीम् आसुरीम् च एव प्रकृतिम् मोहिनीम् श्रिताः ॥ ९ १२॥

Aphorism

Of vain hopes, of vain deeds, of vain knowledge and senseless, they are possessed of the deceitful nature of demons and undivine beings.

Note:

Demonic = Nature which indulges in cruel actions.

Vain hopes = They hanker after momentary pleasures thinking that they are the goals of life.

Vain deeds = They perform sacrifices and rituals without recognizing the Lord dwelling in them.

Undivine beings = Asuras.

Meaning

मोघ = vain; आशाः = hope; मोघ = vain; कर्माणः = deeds; मोघ = vain; ज्ञानाः = knowledge; विचेतसः= mindless; राक्षसीम् = demonic; आसुरीम् = female demon;

च = and; एव = even; प्रकृतिम् = nature; मोहिनीम् = deceitful; श्रिताः = refuge;

With sandhi:

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।

राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ ९ १२॥

Anvaya:

मोघ आशाः मोघ कर्माणः मोघ ज्ञानाः विचेतसः मोहिनीम् राक्षसीम् आसुरीम् प्रकृतिम् च एव श्रिताः ।

VERSE 9.13

महात्मानः तु माम् पार्थ दैवीम् प्रकृतिम् आश्रिताः ।

भजन्ति अनन्य मनसः ज्ञात्वा भूतादिम् अव्ययम् ॥ ९ १३॥

Aphorism

The great souls, O Partha, understanding My divine nature, worship Me with unwavering mind, knowing Me as the imperishable source of all beings.

Note:

The great souls, understanding My divine nature = This could also be translated as; “The great souls endowed with divine nature”.

Unwavering mind: Even for the faithful, now and then doubts arise. This is not good.

Meaning

महा = great; आत्मानः = Sou;l; तु = indeed; माम् = me; पार्थ = O Partha; दैवीम् = divine; प्रकृतिम् = nature; आश्रिताः = took refuge in; भजन्ति = worship; अनन्य = in another; मनसः = mind; ञात्वा = having known; भूत = of beings; आदिम् = beginning (source); अव्ययम् = imperishable;

With sandhi:

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।

भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ ९ १३॥

Anvaya:

हे पार्थ! दैवीम् प्रकृतिम् आश्रिताः महात्मानः तु माम् भूतादिम् अव्ययम् ज्ञात्वा, अनन्य मनसः (मां) भजन्ति ।

VERSE 9.14

सततम् कीर्तयन्तः माम् यतन्तः च दृढ व्रताः ।

नमस्यन्तः च माम् भक्त्या नित्य युक्ताः उपासते ॥ ९ १४॥

Aphorism

Always praising Me, striving, firm in vows, prostrating before Me, they worship Me with devotion, ever steadfast.

Note:

Praising Me = Chanting appropriate hymns and mantras.

Meaning

सततम् = always; कीर्तयन्तः = praising; माम् = me; यतन्तः = striving; च = and; दृढ = firm; व्रताः = vow; नमस्यन्तः = saluting; च = and; माम् = me; भक्त्या = with devotion; नित्य = always; युक्ताः = joined; उपासते = worship.

With sandhi:

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।

नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ ९ १४॥

Anvaya:

(ते) नित्य युक्ताः भक्त्या माम् सततम् कीर्तयन्तः यतन्तः च दृढ व्रताः नमस्यन्तः च माम् उपासते ।

VERSE 9.15

ज्ञान यज्ञेन च अपि अन्ये यजन्तः माम् उपासते ।

एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ ९ १५।

Aphorism

Others who perform sacrifices offering wisdom as an oblation, worship Me, the all-faced, as one (with them), or as distinct (from them), and still others as universal form.

Note: 

one (with them) = non-dual;

distinct (from them) = duality;

Universal form = Later in Chapter 11, verse 9 the Lord shows his Supreme form to Arjuna.

This verse is trying to tell us that dvaita (duality), advaita (non-duality), vishishtadvaita (modified non-duality), and absolute monism (Advaita Ishvaravada) will all take you to your goal. This includes all forms of idol worship.

Chapter 11 verse 9 reads:

सञ्जयः उवाच ।

एवम् उक्त्वा ततः राजन् महा योग ईश्वरः हरिः ।

दर्शयामास पार्थाय परमम् रूपम् ऐश्वरम् ॥ ११ ९॥

This means: Having thus spoken, O king, the great Lord of Yoga, Hari (Krishna), showed to Arjuna His supreme form as the Lord!

From this verse up to verse 32, His supreme form is described.

Meaning

ज्ञान = wisdom; यज्ञेन = sacrifice; च = and; अपि = also; अन्ये = others; यजन्तः = sacrificing; माम् = me; उपासते = worship; एकत्वेन = by the oneness; पृथक्त्वेन = by the manifoldness; बहुधा = by many; विश्वतोमुखम्= in the universal face.

With sandhi:

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।

एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ ९ १५॥

Anvaya:

अन्ये च अपि ज्ञान यज्ञेन यजन्तः एकत्वेन, पृथक्त्वेन, बहुधा विश्वतोमुखम् माम् उपासते ।

VERSE 9.16

अहम् क्रतुः अहम् यज्ञः स्वधा अहम् अहम् औषधम् ।

मन्त्रः अहम् अहम् एव आज्यम् अहम् अग्निः अहम् हुतम् ॥ ९ १६॥

Aphorism

I am the oblation; I am the sacrifice; I am the offering (food) to the manes; I am the herb; I am the Mantra; I am also the melted butter; I am the fire; I am the burnt offering.

Note: 

The word क्रतुः denotes a class of Vedic rites. यज्ञः = a form of worship prescribed in the Karma Kanda of the Vedas. Mantra is recited when a sacrifice is performed and oblations are offered.

Fire = Oblations is offered in the fire.

Through these examples of accessories o the sacrificial rite, the Lord says that he is the act of worship and also the goal of worship.

Herb = Food and medicine;

All objects of the sacrificial rite are seen as Brahman.

Meaning

अहम् = I; क्रतुः = the oblation; अहम् = I; यज्ञः = the sacrifice; स्वधा = offerings to pitris ( deceased ancestors); अहम् = I; अहम् = I; औषधम् = the herb; मन्त्रः = mantra; अहम् = I; अहम् = I; एव = even; आज्यम् = butter; अहम् = I; अग्निः = fire; अहम् = I; हुतम् = the burnt-offering;

With sandhi:

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।

मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ ९ १६॥

Anvaya:

अहम् क्रतुः, अहम् यज्ञः, अहम् स्वधा, अहम् औषधम्, अहम् मन्त्रः, अहम् एव आज्यम्, अहम् अग्निः, अहम् हुतम्.

VERSE 9.17

पिता अहम् अस्य जगतः माता धाता पितामहः ।

वेद्यम् पवित्रम् ओङ्कारः ऋक् साम यजुः एव च ॥ ९ १७॥

Aphorism

I am the father of this universe, the mother, the supporter, and the grandsire. I

am the object of knowledge, the purifier, and the syllable OM. I am also the Rik,

the Sama, and the Yajur Vedas.

Note:

Supporter = Giver of the fruits of actions. The Lord sustains the universe through the law of Karma.

The object of knowledge = By knowing the Lord you know everything.

Purifier = The knowledge of God purifies the heart. Purification of the heart is necessary for the realization of God. Temple worship, meditation, reciting of him and mantras, reading of scriptures, and association with spiritual masters (Satsang) all contribute to the purification of the heart.

Meaning

पिता = father; अहम् = I; अस्य = of this; जगतः = world; माता = mother; धाता = supporter; पितामहः = grandfather; वेद्यम् = to be known; पवित्रम् = purifier; ओङ्कारः = OM; ऋक् = Rik Veda; साम = Sama Veda; यजुः = the Yajur Veda; एव = even; च= and;

With sandhi:

पिताहमस्य जगतो माता धाता पितामहः ।

वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च ॥ ९ १७॥

Anvaya:

अहम् एव अस्य जगतः पिता, माता, धाता, पितामहः, वेद्यम्‌, पवित्रम्‌, ओङ्कारः, ऋक्, साम, यजुः च।

VERSE 9.18

गतिः भर्ता प्रभुः साक्षी निवासः शरणम् सुहृत् ।

प्रभवः प्रलयः स्थानम् निधानम् बीजम् अव्ययम् ॥ ९ १८॥

Aphorism

I am the goal, the support, the Lord, the witness, the abode, the shelter, the friend, the origin, the dissolution, the foundation, the treasure house, and the imperishable seed.

Note:

Goal = What is to be attained – the Supreme Liberation.

Witness = Lord (like the Atman) is the unattached witness of all actions of the Self.

Abode = In Him we live.

Foundation = the ground. The Lord is the substratum of all existence.

The imperishable seed = Trees grows from the seed. Similarly, at the beginning of an eon, the universe appears from the Lord. The Lord exists even when the universe is dissolved.

Meaning

गतिः = the path; भर्ता = the husband; प्रभुः = the lord; साक्षी = the witness; निवासः = the abode; शरणम् = the shelter; सुहृत् = the lover; प्रभवः = the origin; प्रलयः = the dissolution; स्थानम् = the foundation; निधानम् = the treasure=house; बीजम् = the seed; अव्ययम् = the imperishable.

With sandhi:

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।

प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ ९ १८॥

Anvaya:

(अहं) गतिः, भर्ता, प्रभुः, साक्षी, निवासः, शरणम्, सुहृत्, प्रभवः, प्रलयः, स्थानम्, निधानम्, अव्ययम् बीजम् (च अस्मि) ।

VERSE 9.19

तपामि अहम् अहम् वर्षम् निगृह्णामि उत्सृजामि च ।

अमृतम् च एव मृत्युः च सत् असत् च अहम् अर्जुन ॥ ९ १९॥

Aphorism

I give heat, and I withhold and send forth the rain. I am

immortality, O Arjuna, and I am also death. I am being and I am non-being;

Note:

Heat = the sun;

Withhold = Dry season;

Send forth = Rainy season;

Immortality = The word is used in the same sense as in the last line of Pavamana Mantra where in the last line अमृतम् means immortality.

[The Pavamana Mantra in the Bṛhadaraṇyaka Upanishad (1.3.28.)

असतो मा सद्गमय ।

तमसो मा ज्योतिर्गमय ।

मृत्योर्माऽमृतं गमय ॥

From evil lead me to good, From darkness lead me to light,

From death lead me to immortality.]

Death = Of mortals on earth;

Being = Existence;

Non-being = Not manifested;

Meaning

तपामि = burn; अहम् = I; अहम् = I; वर्षम् = rain; निगृह्णामि = hold; उत्सृजामि = let go; च = and;अमृतम् = immortality; च = and; एव = even; मृत्युः = death; च = and; सत् = being; असत् = non-being; च = and; अहम् = I; अर्जुन = O Arjuna.

With Sandhi:

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।

अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ ९ १९॥

Anvaya:

हे अर्जुन! अहम्‌ तपामि, वर्षम्‌, निगृह्णामि उत्सृजामि च, अहम्‌ अमृतम्‌ मृत्युः च, सत्‌ च असत्‌ च अहं एव ।

VERSE 9.20

त्रै विद्याः माम् सोमपाः पूत पापाः

यज्ञैः इष्ट्वा स्वर्गतिम् प्रार्थयन्ते ।

ते पुण्यम् आसाद्य सुरेन्द्र लोकं

अश्नन्ति दिव्यान् दिवि देव भोगान् ॥ ९ २०॥

Aphorism

The knowers of the three Vedas, the drinkers of Soma, purified of all sins, worshipping Me by sacrifices, pray for the way to heaven and they reach the holy world of the ruler of the Devas (Indra) and enjoy in heaven the divine pleasures of the devas.

Note:

Knowers of the three Vedas = Those who studied and perform sacrifices mentioned in Rik, Yajus, and Saman. Atharva Veda is not mentioned perhaps because it came at a later date. All four Vedas have two parts – (1) Karma Kanda or a part that describes sacrifices and rituals; (2) Jnana Kanda or Knowledge. This contains the Upanishads. This verse refers to the Karma Kanda.

Drinkers of Soma = Soma juice is extracted from a plant and is offered as an oblation in the sacrifice. The remaining juice is consumed by humans.

Me = Not as Lord but as Indra, Vasu, and other deities.

Way to heaven = The highest goal of those who perform sacrifices is enjoyment in heaven. While enjoying in heaven they exhaust the fruits of their good deeds and will be born in the world.

Lord of the gods = Indra. A man becomes Indra if he performs 100 sacrifices.

Holy world of the Lord of the gods = Heaven.

Verses 16 to 20 imply that the Lord is the substratum of this universe. This is an important concept in Advaita Vedanta.

Meaning

त्रै = three; विद्याः = Vedas; माम् = me; सोमपाः = drink the Soma; पूत = purified; पापाः = sin; यज्ञैः = with sacrifices; इष्ट्वा = being satisfied; स्वर्गतिम् = heaven-way; प्रार्थयन्ते = ask; ते = they; पुण्यम् = pure; आसाद्य = having attained; सुरेन्द्र = of the Gods; लोकं = the world; अश्नन्ति = eat; दिव्यान् = divine; दिवि = in heaven; देव = of the Gods; भोगान् = enjoyments;

With sandhi:

त्रैविद्या मां सोमपाः पूतपापा

यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।

ते पुण्यमासाद्य सुरेन्द्रलोक

मश्नन्ति दिव्यान्दिवि देवभोगान् ॥ ९ २०॥

Anvaya:

त्रै विद्याः सोमपाः पूत पापाः माम् यज्ञैः इष्ट्वा स्वर्गतिम् प्रार्थयन्ते । ते पुण्यम् सुरेन्द्र लोकं आसाद्य, दिवि दिव्यान् देव भोगान् अश्नन्ति ।

VERSE 9.21

ते तम् भुक्त्वा स्वर्ग लोकम् विशालम्

क्षीणे पुण्ये मर्त्य लोकम् विशन्ति ।

एवम् त्रयी धर्मम् अनुप्रपन्नाः

गत आगतम् काम कामाः लभन्ते ॥ ९ २१॥

Aphorism

They, having enjoyed the vast heaven, enter the world of mortals when their merits are exhausted; thus abiding by the injunctions of the three Vedas and desiring (objects of) desires, they attain the state of going and returning.

Note:

The injunctions of the three Vedas = Rituals and sacrifices enjoined in the Vedas.

State of going and returning = Those in heaven who cannot get liberation are also subject to the cycle of birth and death,. Only those from the earth can achieve this. Manikkavasakar says: Please refer to Verse 10 in Chapter 3.

Meaning

ते = they; तम् = that; भुक्त्वा = having enjoyed; स्वर्ग लोकम् = world of heaven; विशालम् = vast; क्षीणे = having exhausted (withered); पुण्ये = merit; मर्त्य = of the mortals; लोकम् = world; विशन्ति = enter; एवम् = thus; त्रयी धर्मम् = of the three vedas; अनुप्रपन्नाः = devoted to; गत = going; आगतम् = coming; काम = (objects of desire) desire; कामाः = desire; लभन्ते = obtain.

With Sandhi:

र्गलोकं विशालं

क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।

एवं त्रयीधर्ममनुप्रपन्ना

गतागतं कामकामा लभन्ते ॥ ९ २१॥Anvaya:

ते तम् विशालम् स्वर्ग लोकम् भुक्त्वा, पुण्ये क्षीणे मर्त्य लोकम् विशन्ति । एवम् त्रयी धर्मम् अनुप्रपन्नाः काम कामाः गत आगतम् लभन्ते ।

VERSE 9.22

अनन्याः चिन्तयन्तः माम् ये जनाः पर्युपासते ।

तेषाम् नित्य अभियुक्तानाम् योग क्षेमम् वहामि अहम् ॥ ९ २२॥

Aphorism

To those men who worship Me, thinking of no other, of those ever united, I give them security.

Note:

The Lord promises to provide complete protection to those who love him. When totally absorbed in the Lord, a devotee may forget about his security and safety. The word “Ananya” in the text may mean “without any other thought”

I give them security: I will give them what they lack and preserve what they already have. But those who think of their own welfare must earn it through their own effort.

Meaning

अनन्याः = without-others; चिन्तयन्तः = thinking; माम् = me; ये = who; जनाः = men; पर्युपासते = worship; तेषाम् = of them; नित्य = ever; अभियुक्तानाम् = in devotion; योग क्षेमम् = security; वहामि = (I) bring; अहम् = I;

With Sandhi:

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ९ २२॥

Anvaya:

ये जनाः अनन्याः माम्‌ चिन्तयन्तः पर्युपासते, तेषाम्‌ नित्य-अभियुक्तानाम्‌ योग-क्षेमम्‌ अहम्‌ वहामि।

VERSE 9.23

ये अपि अन्य देवता भक्ताः यजन्ते श्रद्धया अन्विताः ।

ते अपि माम् एव कौन्तेय यजन्ति अविधि पूर्वकम् ॥ ९ २३॥

Aphorism

Even the devotees of other Devas and who worship them with full faith,

actually worship only Me, O son of Kunti, but what they do is contrary to the ancient rule.

Note:

Other gods = Devas such as Indra, Agni, and others. Devas are also called demi-gods. They seek other gods because they desire power and enjoyment. They are steeped in ignorance.

Contrary to the old rule = the purpose of being born in this world is to realize Brahman and not to seek a place in heaven. The former is everlasting and the latter is transient.

Meaning

ये =who; अपि = also; अन्य = other; देवता = gods; भक्ताः = devotee; यजन्ते = worship; श्रद्धया = with faith; अन्विताः = endowed; ते = they; अपि = also; माम् =me; एव = even; कौन्तेय = O Kaunteya; यजन्ति = worship; अविधि = non-rule (abnormal); पूर्वकम् = preceding.

With sandhi:

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।

तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ९ २३॥

Anvaya:

अपि ये अन्य देवता भक्ताः श्रद्धया अन्विताः यजन्ते, ते अपि हे कौन्तेय! अविधि पूर्वकम् माम् एव यजन्ति ।

VERSE 9.24

अहम् हि सर्व यज्ञानाम् भोक्ता च प्रभुः एव च ।

न तु माम् अभिजानन्ति तत्त्वेन अतः च्यवन्ति ते ॥ ९ २४॥

Aphorism

I am indeed the enjoyer and master of all sacrifices. They who do not know My true nature and hence they fail.

Note:

Ignorant people do not know that I am the enjoyer and master of all sacrifices. Therefore they perform sacrifices to minor gods and gain appropriate heaven. After that, they come down to earth and fall into the trap of bondage of the material world. They are no better than what they were when they started the sacrifices.

Meaning

अहम् = I; हि = indeed; सर्व = of all; यज्ञानाम् = sacrifices; भोक्ता = the enjoyer; च = and; प्रभुः = lord; एव = even; च = and; न = not; तु = indeed; माम् = me; अभिजानन्ति = (they) know; तत्त्वेन = reality; अतः = therefore; च्यवन्ति = fall; ते = they.

With sandhi:

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।

न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ ९ २४॥

Anvaya:

अहम् हि सर्व यज्ञानाम् भोक्ता च प्रभुः एव च, माम् तु तत्त्वेन न अभिजानन्ति, अतः ते च्यवन्ति ।

VERSE 9.25

यान्ति देव व्रताः देवान् पितॄन् यान्ति पितृ व्रताः ।

भूतानि यान्ति भूत इज्याः यान्ति मत् याजिनः अपि माम् ॥ ९ २५॥

Aphorism

Those who worship the Devas go to the Devas; those who worship the manes go to the manes; those who worship the spirits will take birth among such beings; and those who worship Me come to Me.

Note:

Devas = They are minor gods to whom sacrifices are offered to get a better afterlife and a better present life. In the Rig Veda, several such gods are found. Here are some with the number of Vedic hymns attributed to them: Indra 250, Agni 200, Soma 123, Asvins 56, Varuna 46, Maruts 38, Mitra 28, Ushas 21, Vayu (Wind) 12, Savitr 11.

भूत = Here it is translated as ghost or spirit. It could also mean one of the elements or just (5) elements. If we take the meaning as an element, then this would refer to the worship of nature e.g. Agni, Varuna, Vayu, Savitr, etc. Many interpreters are referring to Bhuta as a ghost or spirit. But there are no Vedic mantras for praying to spirits. Worship of spirits might have been prevalent in ancient times. Spirits are a class of beings lower than gods but higher than men.

The Lord here says that worshipping all these elements is utterly useless. Only worshipping him lead to imperishable happiness.

Meaning

यान्ति = go; देव = minor gods; व्रताः = vow; देवान् = to the minor gods; पितॄन् = to the world of manes; यान्ति = go; पितृ व्रताः = those who perform vows for manes (dead ancestors); भूतानि = to the ghosts; यान्ति = go; भूत = ghost; इज्याः = worship; यान्ति = go; मत् = me; याजिनः = sacrifice; अपि = also; माम् = me;

With sandhi:

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।

भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ ९ २५॥

Anvaya:

देव व्रताः देवान् यान्ति, पितृ व्रताः पितॄन् यान्ति,

भूत इज्याः भूतानि यान्ति, मत् याजिनः अपि माम् यान्ति ।

VERSE 9.26

पत्रम् पुष्पम् फलम् तोयम् यः मे भक्त्या प्रयच्छति ।

तत् अहम् भक्ति उपहृतम् अश्नामि प्रयत आत्मनः ॥ ९ २६॥

Aphorism

If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will

accept these pious offerings from the pure in heart.

Note:

The Vedic sacrifice to the minor gods requires much effort and great wealth, whereas a devotee only needs to offer a leaf, a flower, or water which the Lord will accept and reward them with imperishable happiness.

It is a belief among Hindus, even today, that one should not go to a place of worship empty-handed. Therefore they take flowers, milk, oil for the lamps, incense, perfume, etc. Now that the ancient sacrifices have now been replaced by poojas (prayers), these items can be used in the poojas. What the Lord emphasizes here is that he will be pleased with whatever you can acquire in your neighborhood at no cost. Whereas the minor gods demand sacrifices entailing much effort and wealth and in return, they can give only transitory benefits. So much so that only rulers can afford such sacrifices.Whereas the Lord rewards with imperishable happiness those who offer him a leaf or flower or water.

Meaning

पत्रम् = a leaf; पुष्पम् = a flower; फलम् = a fruit; तोयम् = water; यः = who; मे = to me; भक्त्या = with devotion; प्रयच्छति = offers; तत् = hat; अहम् = I; भक्ति = with devotion; उपहृतम् = offered; अश्नामि = eat; प्रयत = striving; आत्मनः= self;

With sandhi:

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ ९ २६॥

Anvaya:

यः पत्रम् पुष्पम् फलम् तोयम् भक्त्या मे प्रयच्छति, प्रयत आत्मनः भक्ति उपहृतम् तत् अहम् अश्नामि ।

VERSE 9.27

यत् करोषि यत् अश्नासि यत् जुहोषि ददासि यत् ।

यत् तपस्यसि कौन्तेय तत् कुरुष्व मत् अर्पणम् ॥ ९ २७॥

Aphorism

Whatever you do, whatever you eat, whatever you offer or give, and whatever austerities you perform, O son of Kaunteya, you do that as an offering to Me.

Note:

Outward worship is not necessary to please the Lord. Every action becomes worship if one keeps the Lord in mind all the time. If all actions are performed in the name of the Lord there is no Karma resulting from these actions.

Meaning

यत् = what; करोषि = (you) do; यत् = that; अश्नासि = (you) eat; यत् = what; जुहोषि = (you) offer; ददासि = (you) give; यत् = what; यत् = what; तपस्यसि = (you) perform austerity;कौन्तेय = O Kaunteya; तत् = that; कुरुष्व = (you) do; मत् = (to) me; अर्पणम् = offering.

With sandhi:

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ ९ २७॥

Anvaya:

हे कौन्तेय! यत् करोषि, यत् अश्नासि, यत् जुहोषि, यत् ददासि, यत् तपस्यसि, तत् मत् अर्पणम् कुरुष्व ।

VERSE 9.28

शुभ अशुभ फलैः एवम् मोक्ष्यसे कर्म बन्धनैः ।

संन्यास योग युक्त आत्मा विमुक्तः माम् उपैष्यसि ॥ ९ २८॥

Aphorism

Thus you will be freed from the bonds of action and its good and bad fruits. With the Yoga of renunciation, you shall come to Me after liberation.

Note:

Thus = By surrendering the fruits of all actions to the Lord.

Yoga of renunciation = Offering of all actions to the Lord. Followers of this yoga perform their duties without seeking the fruits of those actions. This is called Nishkamya Karma.

Shall come to Me after liberation = Even while living in the body you will be free from the bondage of actions. After death, you will receive final liberation in me.

Meaning

शुभ = good; अशुभ = evil; फलैः = fruit; एवम् = thus; मोक्ष्यसे = (you) shall be freed; कर्म = of Karma; बन्धनैः = by the bonds; संन्यास = of renunciation; योग = of Yoga; युक्त = joined; आत्मा = Self; विमुक्तः = liberated; माम् = to me; उपैष्यसि = (you)shall come;

With sandhi:

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।

संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ ९ २८॥

Anvaya:

एवम् (कृते सति) शुभ अशुभ फलैः कर्म बन्धनैः

संन्यास योग युक्त आत्मा विमुक्तः (भूत्वा) मोक्ष्यसे

माम् उप एष्यसि ।

VERSE 9.29

समः अहम् सर्व भूतेषु न मे द्वेष्यः अस्ति न प्रियः ।

ये भजन्ति तु माम् भक्त्या मयि ते तेषु च अपि अहम् ॥ ९ २९॥

Aphorism

I am equal to all. I do not hate anyone. I do not hold anyone dear to me. But those who worship Me with devotion are in Me, and I too am in them.

Note:

Those who love the Lord and selflessly perform their duties become pure in heart. The pure in heart dwell in the Lord and he in them.

Meaning

समः = equal; अहम् = I; सर्व = all; भूतेषु = beings; न = not; मे = of me; द्वेष्यः = hateful; अस्ति = is;न = not; प्रियः = dear; ये = who; भजन्ति = worship; तु = indeed; माम् = me; भक्त्या = with faith; मयि = in me; ते = they; तेषु = in them; च = and; अपि = also;अहम् = I;

With sandhi:

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।

ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ ९ २९॥

Anvaya:

अहम् सर्व भूतेषु समः, मे द्वेष्यः प्रियः च न अस्ति, (परं)तु ये माम् भक्त्या भजन्ति, ते मयि, अहम् अपि तेषु ।

VERSE 9.30

अपि चेत् सु दुः आचारः भजते माम् अनन्य भाक् ।

साधुः एव सः मन्तव्यः सम्यक् व्यवसितः हि सः ॥ ९ ३०॥

Aphorism

Even if the most sinful worship Me, with undivided attention, he too will be considered righteous because he has rightly resolved.

Note:

Rightly resolved = He has given up the evil ways of his life and repents for his sin. Does it mean that his bad karma is wiped out? No, his karma stays but when he realizes God his karma, except the Praratbtha karma, is wiped out. Even an enlightened person will have to exhaust his Praratbtha karma while living in the body.

Meaning

अपि = also; चेत् = if; सु = very; दुः = evil; आचारः = acting; भजते = worships; माम् = me; अनन्य = not another; भाक् = worships; साधुः = righteous; एव = even; सः = he; मन्तव्यः = to be thought; सम्यक् = ell; व्यवसितः = resolved; हि = indeed; सः= he;

With sandhi:

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥ ९ ३०॥

Anvaya:

सु दुः आचारः अपि माम् अनन्य भाक् भजते चेत्, सः साधुः एव मन्तव्यः, सः हि सम्यक् व्यवसितः।

VERSE 9.31

क्षिप्रम् भवति धर्म आत्मा शश्वत् शान्तिम् निगच्छति ।

कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ९ ३१॥

Aphorism

He speedily becomes dutiful and goes to eternal peace. O son of Kunti,

know that for certain that My devotee never perishes.

Note:

Unlike other spiritual disciplines, sincere love of God brings quickly imperishable peace to the devotee.

Meaning

क्षिप्रम् = quickly; भवति = becomes; धर्म = righteousness; आत्मा = self; शश्वत् = eternal; शान्तिम् = peace; निगच्छति = goes (gets); कौन्तेय = O son of Kunti; प्रतिजानीहि = know; न = not; मे = my; भक्तः = devotee; प्रणश्यति= is destroyed.

With sandhi:

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।

कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ९ ३१॥

Anvaya:

हे कौन्तेय! (सः) क्षिप्रम् धर्म आत्मा भवति, शश्वत् शान्तिम् निगच्छति, मे भक्तः न प्रणश्यति, (इति त्वं) प्रतिजानीहि ।

VERSE 9.32

माम् हि पार्थ व्यपाश्रित्य ये अपि स्युः पाप योनयः ।

स्त्रियः वैश्याः तथा शूद्राः ते अपि यान्ति पराम् गतिम् ॥ ९ ३२॥

Aphorism

Those who take shelter in Me, O Partha, though they be of lower

birth, women, Vaishyas [merchants] and Shudras [workers], will attain the

highest goal.

Note

Four casts were defined in the Vedas – Brahmanas, Kshatriyas, Vaishyas, and Shudras. Brahmanas (Brahmins) constituted the highest cast. Next were Kshatriyas who were rulers. After that were Vaishyas who were engaged in agriculture and trade. The lowest was the Shudras who were laborers. This caste system is strongly entrenched in Hindu society even today.

Women and Shudras were debarred from the study of Vedas and hence were outside the scheme of Vedic salvation. In some places, Gita raises a voice of protest against such narrow injunctions of Vedas.

Those who take refuge in me are in the right path regardless of their cast.

Meaning

माम् = me; हि = indeed; पार्थ = O Partha; व्यपाश्रित्य = having taken refuge; ये = who; अपि = even; स्युः = may be; पाप = sinful; योनयः = womb; स्त्रियः = women; वैश्याः = Vaishyas; तथा = also; शूद्राः = Shudras; ते = they; अपि = also; यान्ति = go; पराम् = highest; गतिम्= goal.

With sandhi:

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।

स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ९ ३२॥

Anvaya:

हे पार्थ! ये अपि हि पाप योनयः स्त्रियः वैश्याः तथा शूद्राः स्युः ते अपि माम् व्यपाश्रित्य, पराम् गतिम् यान्ति ।

VERSE 9.33

किम् पुनः ब्राह्मणाः पुण्याः भक्ताः राजर्षयः तथा ।

अनित्यम् असुखम् लोकम् इमम् प्राप्य भजस्व माम् ॥ ९ ३३॥

Aphorism

How much more, then, if they are holy Brahmins or royal seers devoted to God (will gain). Therefore, having come to this transitory, joyless world, worship Me.

Note

Royal saints = Rulers who have renounced, like Janaka. Janaka was an ancient Indian king of Videha which was located in the Mithila region, approximately in the 8th or 7th century BCE. He also appears in the epic Ramayana as the father of Sita. Janaka is revered as being an ideal example of non-attachment to material possessions. Possibly, at later times, the name Janaka was used for any saintly king.

God's realization is possible for humans only. Therefore having taken human birth, do everything necessary to realize God.

Meaning

किम् = how; पुनः = again; ब्राह्मणाः = Brahmanas; पुण्याः = pure; भक्ताः = devotees; राजर्षयः = royal saints; तथा = also; अनित्यम् = not permanent; असुखम् = pleasure less; लोकम् = world; इमम् =this; प्राप्य = having obtained; भजस्व = worship; माम् = me.

With sandhi:

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।

अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ९ ३३॥

Anvaya:

किम् पुनः पुण्याः भक्ताः ब्राह्मणाः तथा राजर्षयः? अनित्यम् असुखम् इमम् लोकम् प्राप्य, माम् भजस्व ।

VERSE 9.34

मत् मनाः भव मत् भक्तः मत् याजी माम् नमस्कुरु ।

माम् एव एष्यसि युक्त्वा एवम् आत्मानम् मत् परायणः ॥ ९ ३४॥

Aphorism

Fix your mind always on Me, be devoted to Me, offer your sacrifices to Me, and be absorbed in the Self. You shall come to Me as your supreme goal.

Meaning

मत् = in me; मनाः = mind; भव = be; मत् = my; भक्तः = devotee; मत् = my; याजी = sacrifice; माम् = to me; नमस्कुरु = salute; माम् = me; एव = even; एष्यसि = shall come; युक्त्वा = being absorbed; एवम् = thus; आत्मानम् = the self; मत् = to me; परायणः = supreme goal.

With sandhi:

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ९ ३४॥

Anvaya:

(त्वं) मत् मनाः मत् भक्तः मत् याजी (च) भव, माम् मत् परायणः (सन्) नमस्कुरु एवम् आत्मानम् युक्त्वा माम् एव एष्यसि ।

ॐ तत् सत् इति श्रीमत् भगवत् गीतासु उपनिषत्सु

ब्रह्म विद्यायाम् योग शास्त्रे श्रीकृष्ण अर्जुन संवादे

राजविद्या राजगुह्य योगः नाम नवमः अध्यायः ॥ ९॥

Thus the Bhagavad Gita, the Essence of the Upanishads, the Science of Brahman, the scripture of Yoga, and the Dialogue between Sri Krishna and Arjuna, ends the Ninth Chapter, entitled:

THE WAY OF THE SOVEREIGN WISDOM AND SOVEREIGN MYSTERY.

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