नवमोऽध्यायः — राजविद्या राजगुह्य योगः

श्रीभगवानुवाच।
śrībhagavānuvāca|
Lord Krishna said:

Subject: Supreme Knowledge
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥९-१॥
idaṁ tu te guhyatamaṁ pravakṣyāmyanasūyave|
jñānaṁ vijñānasahitaṁ yajjñātvā mokṣyase’śubhāt||9-1||
Meaning: I shall (now) reveal to you this most confidential, secret knowledge and wisdom (Scientific Knowledge and Transcendental Experience) to you who do not disbelieve. By knowing this, you shall be free from evils (from the world of miseries or miseries of material existence).
Lesson: The scientific knowledge and transcendental experience are important to realize the Absolute Reality.

Subject: The Supreme Knowledge
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम्।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्॥९-२॥
rājavidyā rājaguhyaṁ pavitramidamuttamam|
pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartumavyayam||9-2||
Meaning: This (Transcendental Knowledge) is the greatest knowledge and the secret of secrets. (master of all knowledge and highly secret).It is very pure, excellent, combined with righteousness, knowable by direct experience, imperishable and easy to follow.
Lesson: Transcendental experience is highly secret. It is master of all knowledge, the knowledge of knowledges.

Subject: Direct Experience
अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि॥९-३॥
aśraddadhānāḥ puruṣā dharmasyāsya paraṁtapa|
aprāpya māṁ nivartante mṛtyusaṁsāravartmani||9-3||
Meaning: O Scorcher of Enemies, persons who do not have faith in this Dharma (righteous knowledge), revolve around the worldly cycle of death, without attaining Me.
Lesson: Lasting and easy to practice, the transcendental knowledge is directly experienced by persons who have faith in the science of Realization and who resolve to get liberation from the cycle of birth and death.

Subject: The Truth Absolute
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥९-४॥
mayā tatamidaṁ sarvaṁ jagadavyaktamūrtinā|
matsthāni sarvabhūtāni na cāhaṁ teṣvavasthitaḥ||9-4||
Meaning: This entire universe is pervaded by Me in (My) unmanifested form. All beings live in Me. I do not dwell in them;
Lesson: The Unmanifested Supreme-Being is Infinite, Eternal and One without second. The entire manifested world is pervaded by Him (All creatures are within Him)

Subject: The Divine Mystery
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम्।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः॥९-५॥
na ca matsthāni bhūtāni paśya me yogamaiśvaram|
bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ||9-5||
Meaning: Yet all beings do not live in Me. Behold the glory of My Divine Mystery (Yog Maayaa), though the creator, the sustainer of all beings; I Myself do not live in them;
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान्।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय॥९-६॥
yathākāśasthito nityaṁ vāyuḥ sarvatrago mahān|
tathā sarvāṇi bhūtāni matsthānītyupadhāraya||9-6||
Meaning: As the mighty wind, blowing every where, ever rests in the space, in the same way, all beings live in Me.
Lesson: As the wind, originated from the ether, rests in the space, all creatures are within the Supreme-Being. The very source of creation, He does not form the part of the finite- cosmic- manifestation (The Infinite and Imperishable can not dwell in the finite and perishable). When the Self-in-dwelling has Self-realization, after overcoming all the disturbances of the senses, mind, intellect and the ego, He does not dwell in the body, though living in it.

Subject: Evolution and Dissolution of Living Beings
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्॥९-७॥
sarvabhūtāni kaunteya prakṛtiṁ yānti māmikām|
kalpakṣaye punastāni kalpādau visṛjāmyaham||9-7||
Meaning: All creatures (cosmic manifestations), O Son of Kunti, pass into My Nature (Prakrti) at the end of the kalpa (300 trillion solar years); and I bring them forth again at the beginning of the (next) kalpa.
Lesson: All creatures merge in the nature spontaneously at the time of dissolution. They are bound (not by their free will) to be born again and again from the same nature animated by the Supreme-Being.

Subject: The Cycle of Birth
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्॥९-८॥
prakṛtiṁ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ|
bhūtagrāmamimaṁ kṛtsnamavaśaṁ prakṛtervaśāt||9-8||
Meaning: Utilizing My Nature (material manifestation), I bring forth, again and again, this multitude of helpless beings, subject to the influence of their own nature (according to the influence of the constituent qualities).
Lesson: Being the part of the Unmanifested Supreme-Being, the Self-in-dwelling is spontaneously attracted towards Him. But, due to attachments to the senses, mind, intellect and the ego (influenced by the three constituent qualities) the Self is helplessly destined (bound) to come, again and again.

Subject: Bondage of Action
न च मां तानि कर्माणि निबध्नन्ति धनंजय।
उदासीनवदासीनमसक्तं तेषु कर्मसु॥९-९॥
na ca māṁ tāni karmāṇi nibadhnanti dhanaṁjaya|
udāsīnavadāsīnamasaktaṁ teṣu karmasu||9-9||
Meaning: O Dhananjaya, these acts (of evolution and dissolution) do not bind Me, as I remain indifferent and unattached to these action.
Lesson: Perform all your actions (duties) in their natural course. These shall not bind you, if you are unattached and indifferent in the process.

Subject: The Perishable and Imperishable
मयाध्यक्षेण प्रकृतिः सूयते सचराचरम्।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते॥९-१०॥
mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram|
hetunānena kaunteya jagadviparivartate||9-10||
Meaning: The changeable material-nature creates all, the moving and unmoving, under My direction. Because of this, the world revolves (moving or constantly changing/working)
Lesson: The entire movable and immovable world is perishable / changeable, as it comes out of perishable Nature (Prakriti) which is activated by the Imperishable and Eternal Cosmic Consciousness.

Subject: Self-realization
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।
परं भावमजानन्तो मम भूतमहेश्वरम्॥९-११॥
avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritam|
paraṁ bhāvamajānanto mama bhūtamaheśvaram||9-11||
Meaning: Fools, not knowing My superior nature as the Great Lord of all beings, despise Me when I assume human form.
Lesson: The Supreme-Being dwells in all human beings. When He assumes a human form, He is not simply an embodied one, but an embodiment of the highest Consciousness. One should value human life, realizing the Self-within, not searching Him in outward textures. Only the man of realization can comprehend this.

Subject: Demonic and Divine Nature
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः॥९-१२॥
moghāśā moghakarmāṇo moghajñānā vicetasaḥ|
rākṣasīmāsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ||9-12||
Meaning: Their hopes are vain, their actions are vain, and their knowledge is vain who have delusive nature of demons and devils, devoid of wisdom.
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्॥९-१३॥
mahātmānastu māṁ pārtha daivīṁ prakṛtimāśritāḥ|
bhajantyananyamanaso jñātvā bhūtādimavyayam||9-13||
Meaning: The great souls of divine nature, O Partha, worship Me with single-minded devotion, knowing that I am the Eternal source of all beings.
Lesson: Follow the path of great- souls of divine nature who strive to have Self-realization. Men of demonic nature disregard the Self-in-dwelling. Taken away by the outer form of the delusive Nature (sammohini prakriti), they remain deluded simply with the outward human form. All their pursuits go to waste.

Subject: Means of Self-realization
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते॥९-१४॥
satataṁ kīrtayanto māṁ yatantaśca dṛḍhavratāḥ|
namasyantaśca māṁ bhaktyā nityayuktā upāsate||9-14||
Meaning: They (great souls of divine nature) worship Me with single-minded-devotion, firm resolve, always chanting My glories, striving to attain Me and bowing down to Me again and again
Lesson: For gaining perfection in Self-realization, there are three important means viz: knowledge, devotion and action.

Subject: Wisdom – Sacrifice (Gyan Yajna)
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्॥९-१५॥
jñānayajñena cāpyanye yajanto māmupāsate|
ekatvena pṛthaktvena bahudhā viśvatomukham||9-15||
Meaning: Others also worship Me by performing Gyan-Yajna (Wisdom-Sacrifice). (They) consider Me as the One- without-a- second, as distinct and as manifold who dwells in all forms and faces in all directions.
Lesson: Those engaged in wisdom-sacrifice (in pursuit of knowledge) see the Supreme as one within all existence and facing in all directions, in manifold forms.

Subject: Multifold Worships and the Absolute One
अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम्।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम्॥९-१६॥
ahaṁ kraturahaṁ yajñaḥ svadhāhamahamauṣadham|
mantro’hamahamevājyamahamagnirahaṁ hutam||9-16||
Meaning: I am the Vedic ritual (actions performed according to Vedic rites); I am the sacrifice (sacrificial action done according to epics); I am the offering (materials offered to ancestors during sacrifice); I am the medicinal herb (natural products offered during sacrifice); I am also the clarified butter; I am the fire, I am the oblation.
पिताहमस्य जगतो माता धाता पितामहः।
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च॥९-१७॥
pitāhamasya jagato mātā dhātā pitāmahaḥ|
vedyaṁ pavitramoṁkāra ṛksāma yajureva ca||9-17||
Meaning: I am the father of the world, the mother, the sustainer and the Grand-Sire. I am also the object of knowledge (sacred syllable AUM ) and also Rik, the Sama, the Yajuh (knowledge envisioned in the three Vedas to perform Vedic rituals).
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत्।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम्॥९-१८॥
gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt|
prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījamavyayam||9-18||
Meaning: (I am) the goal, the supporter, the lord, the witness, the abode, the shelter and the friend. I am the origin and the dissolution, the grounds, the repository and the seed imperishable.
तपाम्यहमहं वर्षं निगृण्हाम्युत्सृजामि च।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन॥९-१९॥
tapāmyahamahaṁ varṣaṁ nigṛṇhāmyutsṛjāmi ca|
amṛtaṁ caiva mṛtyuśca sadasaccāhamarjuna||9-19||
Meaning: As the sun, O Arjuna, I radiate heat; I withhold and send forth showers; I am immortality and also death. I am being and non-being.
Lesson: The Supreme-Self exists every where, in all forms, in all actions and factors comprising the action (worship), its methods, its instruments, rituals and the knowledge required to perform actions. The results (fruits of action) are nothing but offertory (Prasad) the Supreme-Being grants to all forms of prayers / actions.

Subject: The Highest Goal
त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते।
ते पुण्यमासाद्य सुरेन्द्रलोकं
अश्नन्ति दिव्यान्दिवि देवभोगान्॥९-२०॥
traividyā māṁ somapāḥ pūtapāpā
yajñairiṣṭvā svargatiṁ prārthayante|
te puṇyamāsādya surendralokaṁ
aśnanti divyāndivi devabhogān||9-20||
Meaning: The knowers of three Vedas, the drinkers of Soma (nectar of devotion), and the sin less who worship Me by offering sacrifice and prayer for accessing pathways to heaven, reach the holy- world of Indra ( the Lord of Heaven ) and enjoy in heaven (by virtue of their good deeds ) heaven the pleasures enjoyable by the gods alone.
ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति।
एवं त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते॥९-२१॥
te taṁ bhuktvā svargalokaṁ viśālaṁ
kṣīṇe puṇye martyalokaṁ viśanti|
evaṁ trayīdharmamanuprapannā
gatāgataṁ kāmakāmā labhante||9-21||
Meaning: When the results of their good deeds are exhausted, after enjoying the pleasures of the great world of gods, they enter into the world- of-the- mortals. Thus, adhering to fruitive actions (duties), as enjoined in three Vedas, desiring desires they continue going -and – coming (they revolve in the cycles of birth and death).
Lesson: The purpose of life is not to attain heavenly pleasures, (after death) by performing rituals. Such pleasures perish when the results of good deeds are exhausted. Therefore, strive to attain Indivisible and Eternal Bliss by resorting to Self-realization. (The sensual pleasure, gained from actions performed by senses, is transient. It is exhausted, the moment sense – organs stop working. Strive to get the everlasting bliss, by having Self-realization).

Subject: Secrets of Success
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥९-२२॥
ananyāścintayanto māṁ ye janāḥ paryupāsate|
teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmyaham||9-22||
Meaning: I take care of their Yoga-kshema (Getting them what they have not already attained, and protecting for them what they have already gained), who are self-controlled and who worship Me with single-minded devotion, thinking for Me alone.
Lesson: Self – control, consistency in determination and thought as also performance of duty with single-minded devotion are the secrets of all spiritual and material successes. (A successful journey from yoga to kshema [from spiritual vigour to ultimate experience of Beatitude] needs self-control, consistency in determination & thinking and performance of duty with single-minded devotion).

Subject: Fundamentals of Worship
येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्॥९-२३॥
ye’pyanyadevatābhaktā yajante śraddhayānvitāḥ|
te’pi māmeva kaunteya yajantyavidhipūrvakam||9-23||
Meaning: O Son of Kunti, even those devotees who worship other gods (deities) with full devotion /faith (also) worship Me alone, though not in accordance with the Rules (knowledge).
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते॥९-२४॥
ahaṁ hi sarvayajñānāṁ bhoktā ca prabhureva ca|
na tu māmabhijānanti tattvenātaścyavanti te||9-24||
Meaning: (Because) I am alone the Enjoyer and the Lord of all sacrifices. But, they do not know Me in true sense (in essence). Therefore, they fall (into the repeated cycles of birth and death).
Lesson: Single-minded devotion and observance of Rules are the two fundamentals of any worship /sacrifice (action or performance of duty). Offering worship, to which ever deity, with these two essentials, is the invocation of the Truth Absolute alone.

Subject: Rewards of Worship
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्॥९-२५॥
yānti devavratā devānpitṝnyānti pitṛvratāḥ|
bhūtāni yānti bhūtejyā yānti madyājino’pi mām||9-25||
Meaning: Worshipers of the deities go to the deities; to the ancestors, who worship ancestors; to the (physical) elements (spirits / ghosts) who worship the elements. But, My devotees come to Me alone.
Lesson: No worship goes to waste. The highest reward however, comes from the worship of the Supreme-Self. (None of your action shall go to waste. The highest reward shall however, come from action in perfection).

Subject: Faith, Devotion and Rituals
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः॥९-२६॥
patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati|
tadahaṁ bhaktyupahṛtamaśnāmi prayatātmanaḥ||9-26||
Meaning: A leaf, a fruit or water whatever is offered to Me with devotion by the pure-minded, that devout gift, I accept.
Lesson: For Self-realization, purification of mind, devotion, love and faith are essentially important than the observance of outward rituals.

Subject: Action and Dedication
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्॥९-२७॥
yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat|
yattapasyasi kaunteya tatkuruṣva madarpaṇam||9-27||
Meaning: O Son of Kunti, whatever you do, whatever you eat, you offer in sacrifice, you donate and whatever austerity you practice, do that as an offering to Me.
Lesson: In a dedicated spirit, perform all your duties like an offering made to the Supreme-Being.

Subject: The Effect of Offerings
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि॥९-२८॥
śubhāśubhaphalairevaṁ mokṣyase karmabandhanaiḥ|
saṁnyāsayogayuktātmā vimukto māmupaiṣyasi||9-28||
Meaning: By doing this (performing duty as an offering), you shall be liberated from the good and evil fruits (results) which are the bonds- of- action. Thus liberated, with your mind firmly set in the Yoga- of- renunciation, you shall come to Me.
Lesson: Action performed, as a dedicated offering, liberates the performer from his ego. He, who is free from ego, is not affected by the anxiety of good or evil results of action and attains highest perfection (in action / meditation).

Subject: Worship with Devotion
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्॥९-२९॥
samo’haṁ sarvabhūteṣu na me dveṣyo’sti na priyaḥ|
ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpyaham||9-29||
Meaning: I am the same to all beings. None is hateful or dear to Me. (But) Those who worship Me, with devotion, are in Me and I am also in them.
Lesson: He who worships with devotion attains the worshipped. The Self-Eternal is one and the same to all beings. (Man’s ego is vanquished by devotion. With the end of ego all dualities of the worshiper and the worshipped come to end.)
–Perform your duty with devotion.

Subject: Impact of Singular Devotion
अपि चेत्सुदुराचारो भजते मामनन्यभाक्।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः॥९-३०॥
api cetsudurācāro bhajate māmananyabhāk|
sādhureva sa mantavyaḥ samyagvyavasito hi saḥ||9-30||
Meaning: Even if a licentious worships Me with singular devotion, he should also be regarded as a saint, because of his righteous resolve (because his resolve is right).
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति॥९-३१॥
kṣipraṁ bhavati dharmātmā śaśvacchāntiṁ nigacchati|
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati||9-31||
Meaning: He soon becomes righteous and attains lasting peace. My devotee shall never perish, O Son of Kunti, know it certain.
Lesson: Worshipping with singular devotion, the rightly- resolved also attains his worshipped like a saint, even if he is most sinful. (Nobler values are never destroyed. Performance of duty with singular devotion helps the rightly – resolved to overcome his weaknesses).

Subject: Perfection and Social Status
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्॥९-३२॥
māṁ hi pārtha vyapāśritya ye’pi syuḥ pāpayonayaḥ|
striyo vaiśyāstathā śūdrāste’pi yānti parāṁ gatim||9-32||
Meaning: Because, O Partha, even they attain the supreme position who take refuge in Me, though they may be of sinful birth (women, merchant/vaishyas-as well as workers/ service class-sudras).
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्॥९-३३॥
kiṁ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā|
anityamasukhaṁ lokamimaṁ prāpya bhajasva mām||9-33||
Meaning: Then, how easy it is to achieve the supreme position for a righteous Brahman and a saintly king. Therefore, having taken birth as a human being in this sorrowful transient world, (you) worship Me devoutly.
Lesson: A rightly-resolved also achieves the highest goal ( of perfection), irrespective of his social status, if he performs his duty with all humility.

Subject: Path of Devotion
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः॥९-३४॥
manmanā bhava madbhakto madyājī māṁ namaskuru|
māmevaiṣyasi yuktvaivamātmānaṁ matparāyaṇaḥ||9-34||
Meaning: Engage your mind in Me, be devoted to Me, worship Me and make obeisance to Me. Having thus completely established in Me, entirely depending on Me, you shall verily come to Me.
Lesson: With faith and devotion, as one contemplates and does, so he gets. Neither the circumstances of the past or present, nor habits prevent his spiritual and social growth / reputation. (The secret of one’s success is his performance of duty with faith, devotion, diligence and constant vigil).

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