The Sovereign Knowledge and Mystery – Chapter 9 – Slokas 9.01 – 9.34

The Blessed Lord said, “idam tu te guhyatamam
pravaksyamy anasuyave
jnanam vijnana-sahitam
yaj jnatva moksyase ‘subhat
– However, to you who are not given to cavilling, I shall speak of the highest secret itself which is Knowledge and combined with experience and by realizing that Knowledge, you shall be free from evil.

 

raja-vidya raja-guhyam
pavitram idam uttamam
pratyaksavagamam dharmyam
su-sukham kartum avyayam
– This is the Sovereign Knowledge, the Sovereign Profundity, the best sanctifier and directly realizable, righteous, very easy to practise and is imperishable. 

 

O destroyer of foes, those persons who are devoid of faith in this Dharma certainly go round and round, without reaching Me along the path of transmigration which is fraught with death.

 

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah
– This whole world is pervaded by Me in My Unmanifest form. All beings exist in Me, but I am not contained in them.

 

na ca mat-sthani bhutani
pasya me yogam aisvaram
bhuta-bhrn na ca bhuta-stho
mamatma bhuta-bhavanah
– Nor do the beings dwell in Me. Behold My Divine Yoga! I am the sustainer of beings though I am unattached but My Self is not contained in the beings.

 

yathakasa-sthito nityam
vayuh sarvatra-go mahan
tatha sarvani bhutani
mat-sthanity upadharaya
– Understand thus, that just as the voluminous wind moving everywhere is ever present in space, similarly all beings abide in Me.

 

sarva-bhutani kaunteya
prakrtim yanti mamikam
kalpa-ksaye punas tani
kalpadau visrjamy aham
– O son of Kunti, all beings go back at the end of a cycle to My Prakrti. I create them again at the beginning of a cycle.

 

prakrtim svam avastabhya
visrjami punah punah
bhuta-gramam imam krtsnam
avasam prakrter vasat
– Keeping My own Prakrti under control, I project forth again and again the whole of this existing multitude of beings which are powerless owing to the influence of their own nature.

 

na ca mam tani karmani
nibadhnanti dhananjaya
udasina-vad asinam
asaktam tesu karmasu
– O Dhananjaya, nor do those actions bind me and remaining as I do like one unconcerned with and unattached to those actions.

 

Under Me as the supervisor and a mere witness, the Prakrti produces the world of moving and non-moving things. Owing to this reason, O son of Kunti, the world revolves.

 

avajananti mam mudha
manusim tanum asritam
param bhavam ajananto
mama bhuta-mahesvaram
– Not knowing My supreme nature as the Lord of all beings, foolish people disregard Me, although I am by nature eternal, pure and Self of all beings and who have taken a human body.

 

Of vain hopes, of vain actions, of vain knowledge and senseless, they become verily possessed of the deceptive disposition of friends and demons.

 

mahatmanas tu mam partha
daivim prakrtim asritah
bhajanty ananya-manaso
jnatva bhutadim avyayam
O son of Prthā, those noble ones who are imbued with faith, being possessed of divine nature adore Me with single-mindedness, knowing Me as the Immutable Brahman source of all the objects.

 

satatam kirtayanto mam
yatantas ca drdha-vratah
namasyantas ca mam bhaktya
nitya-yukta upasate
– Always glorifying Me and striving, the men of firm vows worship Me by paying obeisance to Me and being ever endowed with devotion.

 

jnana-yajnena capy anye
yajanto mam upasate
ekatvena prthaktvena
bahudha visvato-mukham
– Others verily worship Me by adoring exclusively through the sacrifice of the knowledge of oneness and that knowledge consists in the realization of the highest Truth and some others worship Me multifariously and others worship Me as multi-formed who is the Cosmic Person existing variously.

 

aham kratur aham yajnah
svadhaham aham ausadham
mantro ‘ham aham evajyam
aham agnir aham hutam
– I am the kratu, the Vedic sacrifice, I am the yajnah, sacrifice as prescribed by the Vedas, I am the svadhā, the food that is offered in the Vedic sacrifice, I am ausadham, medicine for curing diseases, I am the mantra, I am Myself the ājyam, oblation and I am the agnih, fire and I am the hutam, act of offering.

 

pitaham asya jagato
mata dhata pitamahah
vedyam pavitram omkara
rk sama yajur eva ca
– Of this world, I am the father, the mother, the ordainer and dispenser of the results of one’s actions, the grand-father, the knowable, the sanctifier, the syllable OM, as also Rk, Sāma and Yajus.

 

gatir bharta prabhuh saksi
nivasah saranam suhrt
prabhavah pralayah sthanam
nidhanam bijam avyayam
– I am the fruit of actions, the nourisher, the Lord, the witness, the abode, the refuge, the friend, the origin of the world, the end, the foundation on which this whole universe rests, the store, which is for future enjoyment of creatures and the imperishable seed.

 

apamy aham aham varsam
nigrhnamy utsrjami ca
amrtam caiva mrtyus ca
sad asac caham arjuna 
– O Arjuna, I give heat, I pour down rain and withhold and pour down rain again. I am verily the nectar of the gods and death of the mortals, existence and non-existence.

 

trai-vidya mam soma-pah puta-papa
yajnair istva svar-gatim prarthayante
te punyam asadya surendra-lokam
asnanti divyan divi deva-bhogan
– Those who are well-versed in the three Vedas of Rk, Sāma and Yajus who are drinkers of Soma and are purified of sin pray for the heavenly goal by worshipping Me through sacrifices. Having reached the place of the king of gods namely Indra, which is a result of righteousness, they enjoy in heaven the divine pleasures of gods.

 

After having enjoyed that vast heavenly world, they enter into this human world on the exhaustion of their merit. Thus, indeed, those who follow the rites and duties in the manner prescribed in the three Vedas are desirous of pleasures, attain only the state of going and returning.

 

ananyas cintayanto mam
ye janah paryupasate
tesam nityabhiyuktanam
yoga-ksemam vahamy aham
– Those persons who are desireless and fully illumined who becoming non-different from Me and becoming meditative worship Me everywhere, for them, who are ever-attached to Me, I arrange for securing what they lack and preserving what they have.

 

ye ‘py anya-devata-bhakta
yajante sraddhayanvitah
te ‘pi mam eva kaunteya
yajanty avidhi-purvakam
– Even those who, being devoted to other deities and endowed with faith worship them, they also O son of Kunti, worship Me alone though following the wrong method.

 

aham hi sarva-yajnanam
bhokta ca prabhur eva ca
na tu mam abhijananti
tattvenatas cyavanti te
– I indeed am the enjoyer as also the Lord of all sacrifices; but they do not know Me in reality. Therefore, they fall.

 

yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino ‘pi mam 
– Votaries of the gods go to the gods; the votaries of the manes go to the manes; the worshippers of Beings reach the Beings; and those who worship Me reach Me alone.

 

patram puspam phalam toyam
yo me bhaktya prayacchati
tad aham bhakty-upahrtam
asnami prayatatmanah
– Whoever offers Me with devotion – a leaf or a flower or a fruit or water, I accept that gift of the pure-hearted man which has been presented with devotion.

 

yat karosi yad asnasi
yaj juhosi dadasi yat
yat tapasyasi kaunteya
tat kurusva mad-arpanam
– O son of Kunti, whatever you do, whatever you eat, whatever you offer as a sacrifice, whatever you give and whatever austerities you undertake, all that you offer to Me.

 

subhasubha-phalair evam
moksyase karma-bandhanaih
sannyasa-yoga-yuktatma
vimukto mam upaisyasi
– Thus, you will become free from bondages in the form of actions which are productive of good and bad results. Having your mind imbued in Me with the Yoga of renunciation and becoming free, you will attain Me.

 

samo ‘ham sarva-bhutesu
na me dvesyo ‘sti na priyah
ye bhajanti tu mam bhaktya
mayi te tesu capy aham
– I am impartial towards all beings to Me, there is none detestable or none dear. But those who worship Me with devotion, they exist in Me and I too exist in them.

 

api cet su-duracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah
– Even if a man of very bad conduct of extremely vile behaviour and of condemnable character worships Me with one-pointed devotion, he is to be considered verily good for he has resolved rightly with virtuous intentions.

 

ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati
– He soon becomes possessed of a virtuous mind and attains everlasting peace. Do you proclaim boldly, O son of Kunti, that My devotee does not get ruined.

 

mam hi partha vyapasritya
ye ‘pi syuh papa-yonayah
striyo vaisyas tatha sudras
te ‘pi yanti param gatim
– For O son of Prthā, even those who are born of sin, women, Vaisyas as also sudrāh – even they reach the Highest Goal by taking shelter under Me by accepting Me as their refuge.

 

kim punar brahmanah punya
bhakta rajarsayas tatha
anityam asukham lokam
imam prapya bhajasva mam
– What to speak of the holy Brāhmanas and of sacred birth as also of devout rājasrsayah, king-sages! Having come to this ever-changing miserable world, do you devote yourself to Me.

 

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi yuktvaivam
atmanam mat-parayanah
– Having fixed your mind on Me, be devoted to Me, be engaged in sacrificing to Me and bow down to Me. By concentrating your mind and accepting Me as the Supreme Goal, you shall surely attain Me, who am thus the Self.

 

[Chapter 9, Slokas 9.01– 9.34]

Introspection:

Lord Krishna begins to reveal the state of the Supreme Self and how it pervades all beings in its Unmanifest form and every being is in IT but IT is not in anything because it is the unsurpassable self-effulgent Reality beyond the Unmanifest. This Knowledge of the Supreme Self combined with experience of the Supreme Self and by realization of the Supreme Self, one will become immersed and absorbed into the Supreme Self.

 

Lord Krishna in the above verses reveals how the creation cycle takes place for those who have not known Him and how the Prakrti and guise of Māyā creates the multitude of beings who are deluded and ignorant and how He remains as a witness, unattached and unconcerned with all these actions. This indeed reiterates the importance of absolute surrender to the Lord to avoid this perennial cycle of birth and re-birth.

 

Lord Krishna in the above verses reveals how many beings worship Him. Some worship Him through scriptural injunctions, some worship Him through the knowledge of oneness, some worship Him through Vedic sacrifices, some worship Him multifariously and some worship Him as multi-formed. The pious ones who are faithful and devout adore Him with single-mindedness, worshipping Him at all times, offering salutations to Him at all times, singing His praises and His glory and know Him to be the source of all beings – Immutable Brahman.

 

Lord Krishna in the above verses reveals that He pervades everything. Everything is in Him and He is in everything as He is the Sole Doer, the Witness, the Beneficiary, Primordial Person, Primal Cause, the Imperishable Seed of all and yet nothing is in Him and He is in nothing. He remains unconcerned with and unattached to the cause, the action and the results of the actions. Lord is the Supreme Self, the Self of Selves, the Absolute and the Perfect Being.

 

Through the above verses, Lord Krishna lays complete emphasis on absolute surrender, faith, devotion and to seek refuge at His Golden Lotus Feet if one is to attain Him who is the unsurpassable self-effulgent Supreme Person.

 

Lord Krishna, the personification of kindness reveals that whatever is offered to Him, whatever is done for Him and whatever charity is done surrendering to Him, whatever austerities are undertaken, whatever sacrifices are undertaken for Him, He accepts those gifts offered by people who pious and devout.

 

Lord Krishna ends the Ninth Chapter by yet again instructing Arjuna to be devoted to Him, to have faith in Him, to seek refuge in Him, to surrender himself to Him, to be ever-intent and steadfast on the Supreme Goal and to transfix his mind on Him for then surely, he will attain Him who is the Self itself.

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