राजविद्याराजगुह्ययोगः
Chapter
9
Rājavidyā-rājaguhya-yogaḥ
Topic of the King of Knowledge, the
King of Secrets
श्रीभगवानुवाच
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥९.१॥
śrībhagavān
uvāca
idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave! |
jñānaṃ vijñānasahitaṃ yaj-jñātvā mokṣyaseśubhāt ||9.1||
idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave! |
jñānaṃ vijñānasahitaṃ yaj-jñātvā mokṣyaseśubhāt ||9.1||
te anasūyave[2] idaṃ
guhyatamaṃ[3]
vijñānasahitaṃ jñānaṃ[4]
pra-vakṣyāmi | tu yat jñātvā[5]
aśubhāt mokṣyase
|
Śrī Bhagavān said:
I will clearly explain (pra-vakṣyāmi)
to you (te), who are without calumny (anasūyave!), this (idam)
most secret (guhyatamam) knowledge (jñānam) along with immediate
knowledge (vijñāna-sahitaṃ), so that (tu) knowing (jñātvā) which (yat) you will be released
(mokṣyase) from all that is inauspicious (aśubhāt). ||9.1||
राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥९.२॥
rājavidyā
rājaguhyaṃ pavitram-idam-uttamam |
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum-avyayam ||9.2||
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum-avyayam ||9.2||
idaṃ rāja-vidyā rāja-guhyam uttamaṃ
pavitraṃ, pratyakṣāvagamaṃ dharmyaṃ[6],
kartuṃ[7] su-sukham,
avyayam |
This (idam) is the king of all
knowledge (rājavidyā), the king of secrets (rājaguhyam), the
greatest (u!ttamam) purifier (pavitram), directly appreciated (pratyakṣa),
not opposed to (avagamam) dharma (dharmyam), easy to (su-sukham)
accomplish (kartum), and imperishable (avyayam). ||9.2||
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९.३॥
aśraddadhānāḥ
puruṣā dharmasyāsya parantapa! |
aprāpya māṃ nivartante mṛtyusaṃsāravartmani ||9.3||
aprāpya māṃ nivartante mṛtyusaṃsāravartmani ||9.3||
parantapa! asya dharmasya[8]
aśraddadhānāḥ[9]
puruṣāḥ[10] mām
aprāpya[11]
mṛtyu-saṃsāra-vartmani ni-vartante |
O Scorcher of foes (parantapa!)! People (puruṣāḥ) who have inadequate faith (aśraddadhānāḥ) in this (asya) self-knowledge (dharmasya), not gaining (aprāpya) Me (mām), return (ni-vartante) to (remain in) the road (vartmani) of saṃsāra, (mṛtyu-saṃsāra-vartmani), which is fraught with death (mṛtyu). ||9.3||
(Two
paradoxical statements)
मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥९.४॥
mayā tatam-idaṃ
sarvaṃ jagad[12]
avyaktamūrtinā |
matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ ||9.4||
matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ ||9.4||
mayā avyakta-mūrtinā[13]
idaṃ sarvaṃ jagat[14]
tatam[15] |
ca sarva-bhūtāni matsthāni, ahaṃ teṣu na avasthitaḥ |
This (idam) entire (sarvam)
world (jagat) is pervaded (tatam) by Me (mayā), whose form
cannot be objectified (avyakta-mūrtinā). And (ca) all beings (sarva-bhūtāni) have their being in Me (mat-sthāni),
I (aham) am not (na) based (avasthitaḥ) in them (teṣu).
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः॥९.५॥
na ca
matsthāni bhūtāni paśya me yogam-aiśvaram |
ca bhūtāni matsthāni na | me aiśvaraṃ
yogaṃ[18]
paśya | bhūtabhṛt[19], ca
bhūta-bhāvanaḥ[20], mama ātmā bhūtasthaḥ na |
And (ca) the beings (bhūtāni)
do not (na) exist in Me (mat-sthāni). Look (paśya) at this
divine (aiśvaram)
connection (yogam) of mine (me) to the jagat. My (mama)
self (ātmā) is the creator of the beings (bhūta-bhṛt), the
sustainer of beings (bhūtab-hāvanaḥ), and yet (ca) is not (na)
residing in the beings (bhūta-sthaḥ). ||9.5||
यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥९.६॥
yathākāśasthitonityaṃ
vāyuḥ sarvatrago[21]
mahān |
tathā sarvāṇi bhūtāni matsthānītyupadhāraya ||9.6||
tathā sarvāṇi bhūtāni matsthānītyupadhāraya ||9.6||
yathā sarvatragaḥ
mahān vāyuḥ[22]
nityam ākāśasthitaḥ, tathā sarvāṇi bhūtāni matsthāni - iti upa-dhāraya[23] |[24]
Just as (yathā) the vast (mahān)
all-pervading (sarvata-gaḥ) air (vāyuḥ), always (nityam) exists
in space (ākāśa-sthitaḥ), similarly (tathā), may you understand (upa-dhāraya)
that all (sarvāṇi) beings (bhūtāni) exist in me (mat-sthānī).
||9.6||
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥९.७॥
sarvabhūtāni
kaunteya! prakṛtiṃ yānti māmikām |
kalpakṣaye punas[25]-tāni kalpādau visṛjāmyaham ||9.7||
kalpakṣaye punas[25]-tāni kalpādau visṛjāmyaham ||9.7||
kaunteya! kalpakṣaye sarvabhūtāni
māmikāṃ[26]
prakṛtiṃ yānti | kalpādau tāni ahaṃ punaḥ vi-sṛjāmi[27] |
O Son of Kunti (kaunteya!)! All
beings (sarva-bhūtāni) go (yānti) to my (māmikām) prakṛti
(prakṛtiṃ) at the time of dissolution of the cycle of creation (kalpa-kṣaye).
Again (punaḥ), at the beginning of the cycle (kalpādau), I (aham)
create (vi-sṛjāmi) them (tāni). ||9.7||
प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥९.८॥
prakṛtiṃ svām-avaṣṭabhya
visṛjāmi punaḥ punaḥ |
bhūtagrāmam-imaṃ kṛtsnam-avaśaṃ prakṛter-vaśāt ||9.8||
bhūtagrāmam-imaṃ kṛtsnam-avaśaṃ prakṛter-vaśāt ||9.8||
svāṃ prakṛtim
avaṣṭabhya[28]
prakṛteḥ vaśāt avaśam imaṃ kṛtsnaṃ bhūtagrāmaṃ[29] punaḥ
punaḥ vi-sṛjāmi
|
Keeping my own (svām) prakṛti
(prakṛtiṃ) under control (avaṣṭabhya), I specially create (vi-sṛjāmi) this (imam) entire (kṛtsnam)
group of beings (bhūta-grāmam) again (punaḥ) and again (punaḥ),
necessarily (avaśam), by the force of prakṛti (prakṛter-vaśāt).
||9.7||
न च मां तानि कर्माणि निबध्नन्ति धनञ्जय ।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥९.९॥
na ca māṃ
tāni karmāṇi nibadhnanti dhanañjaya! |
udāsīnavad[30]-āsīnam-asaktaṃ teṣu karmasu ||9.9||
udāsīnavad[30]-āsīnam-asaktaṃ teṣu karmasu ||9.9||
dhanañjaya! teṣu[31]
karmasu[32]
asaktaṃ, ca udāsīnavat[33]
āsīnaṃ, māṃ tāni karmāṇi[34] na
ni-badhnanti
|
O Dhanañjaya (dhanañjaya!)! And
(ca), those (tāni) actions (karmāṇi)
do not (na) bind (ni-badhnanti) Me (mām), who is seated (āsīnam)
as though indifferent (udāsīnavat), unconnected (asaktam) with
reference to those (teṣu) actions (karmasu).||9.9||
मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥९.१०॥
mayādhyakṣeṇa
prakṛtiḥ sūyate sa-carācaram |
hetunānena kaunteya! jagad[35] vi-parivartate ||9.10||
hetunānena kaunteya! jagad[35] vi-parivartate ||9.10||
kaunteya! mayā adhyakṣeṇa prakṛtiḥ sa-carācaraṃ[36]
jagat sūyate | anena hetunā vi-pari-vartate[37]|
O Son of Kunti (kaunteya!)! With
Me (mayā) as the presiding presence (adhyakṣeṇa), prakṛti (prakṛtiḥ)
creates (sūyate) the world (jagat) of the movables and immovables (sa-carācaram).
Because of this (anena) reason (hetunā)
undergoes changes (vi-pari-vartate).||9.10||
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥९.११॥
avajānanti
māṃ mūḍhā mānuṣīṃ tanum-āśritam |
paraṃ bhāvam-ajānanto[38] mama bhūtamaheśvaram ||9.11||
paraṃ bhāvam-ajānanto[38] mama bhūtamaheśvaram ||9.11||
mūḍhāḥ[39] mama
paraṃ bhāvam[40]
ajānantaḥ, mānuṣīṃ tanum[41]-āśritaṃ,
māṃ bhūta-maheśvaram[42]
ava-jānanti[43] |
The deluded (mūḍhāḥ) fail to
recognize (ava-jānanti) Me (mām), the one who exists (āśritam)
in the human ((mānuṣīṃ) body (tanum), not knowing (ajānantaḥ)
My (mama) limitless (param) nature (bhāvam) as the Lord of
all beings (bhūta-maheśvaram). ||9.11||
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः॥९.१२॥
moghāśā
moghakarmāṇo[44]
moghajñānā vicetasaḥ |
rākṣasīm-āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ ||9.12||
rākṣasīm-āsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ ||9.12||
moghāśāḥ mogha-karmāṇaḥ mogha-jñānāḥ
vicetasaḥ[45]
rākṣasīm āsurīṃ ca eva mohinīṃ prakṛtiṃ[46]
śritāḥ |
Those of vain hopes (moghāśāḥ),
of fruitless actions (mogha-karmāṇaḥ), of useless knowledge (mogha-jñānāḥ), and (ca) scattered knowledge (vi-cetasaḥ),
indeed, resort (śritāḥ) to the deluding (mohinīm) disposition (prakṛtim)
of rākṣasa (rākṣasīm) and (ca) asura (āsurīm) alone
(eva). ||9.12||
महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥९.१३॥
mahātmānas-tu
māṃ pārtha! daivīṃ prakṛtim-āśritāḥ |
bhajantyananyamanaso[47] jñātvā bhūtādim-avyayam ||9.13||
bhajantyananyamanaso[47] jñātvā bhūtādim-avyayam ||9.13||
tu pārtha! daivīṃ prakṛtim[48]
āśritāḥ mahātmānaḥ[49] māṃ
bhūtādim[50]
avyayaṃ[51]
jñātvā[52] ananya-manasah
bhajanti |
O Son of Pṛthā (pārtha!)! Whereas
(tu), those of noble heart (mahātmānaḥ),
who are given (āśritāḥ) to a spiritual (daivīm) disposition (prakṛtim),
knowing (jñātvā) Me (mām) as the imperishable (avyayam) cause
of all beings and elements (bhūtādim), and being totally committed (ananya-manasaḥ) (to Me), seek (bhajanti)
(Me). ||9.13||
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥९.१४॥
satataṃ
kīrtayanto[53]
māṃ yatantaś[54]ca
dṛḍhavratāḥ |
namasyantaś[55]-ca māṃ bhaktyā nityayuktā upāsate ||9.14||
namasyantaś[55]-ca māṃ bhaktyā nityayuktā upāsate ||9.14||
satataṃ kīrtayantaḥ, ca yatantaḥ, ca māṃ namasyantaḥ, dṛḍhavratāḥ, nityayuktāḥ[56]
bhaktyā māṃ upāsate |
Those who are always (satatam) appreciating
(kīrtayantaḥ) Me (mām), and (ca) making the necessary
efforts (yatantaḥ), and (ca) who remain surrendered (namasyantaḥ)
to Me (mām) with devotion (bhaktyā), whose commitment is firm (dṛḍhavratāḥ),
who are always united (nityayuktāḥ) (to Me), seek Me (upāsate). ||9.14||
ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥९.१५॥
jñānayajñena
cāpyanye yajanto[57]
mām-upāsate |
ekatvena pṛthaktvena bahudhā viśvatomukham ||9.15||
ekatvena pṛthaktvena bahudhā viśvatomukham ||9.15||
ca anye māṃ jñāna-yajñena yajantaḥ, api
bahudhā viśvatomukham ekatvena pṛthaktvena upāsate |
And (ca) there are others (anye) too (api) worshipping (yajantaḥ)
Me (mām) through studies (jñāna-yajñena). In many ways (bahudhā)
they worship (upāsate) Me (mām) as the one who is many-faceted (viśvatomukham),
as one (ekatvena) as well as (api)
distinct (pṛthaktvena). ||9.15||
(This should
be in Ch 10 – Vibhūtiyoga)
अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥९.१६॥
ahaṃ kratur-ahaṃ
yajñaḥ svadhāham-aham-auṣadham |
mantro’[58]aham-ahamevājyam-aham-agnir-ahaṃ hutam ||9.16||
mantro’[58]aham-ahamevājyam-aham-agnir-ahaṃ hutam ||9.16||
ahaṃ kratuḥ[59],
ahaṃ yajñaḥ[60]
, ahaṃ svadhā, aham auṣadham, aham mantraḥ, aham eva ājyam[61],
aham agniḥ, ahaṃ hutam
|
I (aham) am the ritual (kratuḥ),;
I (aham) am the fire-ritual (yajñaḥ); I (aham) am the oblation
offered (svadhā); I (aham) am food (auṣadham) in general;
I am (aham) the chant (mantraḥ); I (aham) alone (eva)
am the ghee (ājyam); I (aham) am the fire (in the ritual) (agniḥ);
I (aham) am the oblation (hutam). ||9.16||
पिताहमस्य जगतो माता धाता पितामहः।
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥९.१७॥
pitāham asya
jagato[62]
mātā dhātā pitāmahaḥ |
vedyaṃ pavitram-oṃkāra ṛk-sāma yajur-eva ca ||9.17||
vedyaṃ pavitram-oṃkāra ṛk-sāma yajur-eva ca ||9.17||
asya jagataḥ pitā mātā dhātā pitāmahaḥ,
vedyaṃ pavitram oṃkāraḥ ṛk sāma ca yajuḥ[63]
aham eva |
(aham) am the father (pitā)
of this (asya) world (jagataḥ), the mother (mātā), the
sustainer (dhātā), the grandfather (the uncaused cause) (pitāmahaḥ).
I am the one to be known (vedyam), I am the purifier (pavitram),
I am the Oṃkāra (oṃkāraḥ). I alone (eva) am the Ṛgveda (ṛk),
Sāmaveda (sāma), Yajurveda (yajus), Atharvaveda
(ca). ||9.17||
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥९.१८॥
gatir-bhartā
prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt |
prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījam-avyayam ||9.18||
prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījam-avyayam ||9.18||
gatiḥ bhartā prabhuḥ sākṣī nivāsaḥ
śaraṇaṃ suhṛt[64]
prabhavaḥ pralayaḥ sthānaṃ[65]
nidhānaṃ avyayaṃ bījam (aham eva) |
I am the final objective/destination (gatiḥ),
the nourisher (bhartā), the Lord (prabhuḥ), the witness (sākṣī).
I am the abode (nivāsaḥ), the refuge (śaraṇam), and I am the
helpful (suhṛt). I am the one from whom the whole creation has come (prabhavaḥ),
into whom everything is resolves (pralayaḥ), and in whom everything has
its being (sthānam), in whom everything is placed (nidhānam), and
the imperishable (avyayam) cause (bījam). ||9.18||
तपाम्यहमहं
वर्षं निगृह्णाम्युत्सृजामि च ।
अमृतं चैव
मृत्युश्च सदसच्चाहमर्जुन ॥९.१९॥
tapāmyaham-ahaṃ
varṣaṃ nigṛṇhāmyutsṛjāmi ca |
amṛtaṃ caiva mṛtyuś[66]-ca sad-asaccāham-arjuna!|| 9.19||
amṛtaṃ caiva mṛtyuś[66]-ca sad-asaccāham-arjuna!|| 9.19||
ahaṃ tapāmi, ahaṃ varṣaṃ ni-gṛṇhāmi,
ca ut-sṛjāmi[67]
| arjuna! aham eva amṛtaṃ, ca mṛtyuḥ, ca sat, asat ca aham |
I (aham) heat up (tapāmi)
the world, I (aham) withhold (ni-gṛṇhāmi) and (ca) release
(ut-sṛjāmi) the rains (varṣaṃ). I am immortal (amṛtaṃ) and
(ca) also (eva) the death (mṛtyuḥ). And (ca) I (aham) am the cause (sat),
as well as (ca) the effect (asat), O, Arjuna (arjuna!)! ||9.19||
(Limitation
of the fate of those who perform yajñas
to go to heaven)
त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोकम्
अश्नन्ति दिव्यान्दिवि देवभोगान् ॥९.२०॥
traividyā māṃ
somapāḥ pūtapāpā
yajñair-iṣṭvā svargatiṃ prārthayante |
te puṇyam-āsādya surendralokaṃ-
aśnanti divyān divi devabhogān ||9.20||
yajñair-iṣṭvā svargatiṃ prārthayante |
te puṇyam-āsādya surendralokaṃ-
aśnanti divyān divi devabhogān ||9.20||
traividyāḥ
somapāḥ pūtapāpāḥ[68] māṃ
yajñai iṣṭvā[69]
svargatiṃ prārthayante | te puṇyaṃ surendralokaṃ[70]
āsādya[71]divi
divyān devabhogān[72]
aśnanti |
The knowers of the three Vedas (trai-vidyāḥ),
who perform the ritual in which soma is offered (somapāḥ) and
thereby being purified of their pāpas (pūtapāpāḥ), having
propitiated (iṣṭvā) Me (mām) with rituals (yajñaiḥ), pray (prārthayante)
to go to heaven (svar-gatiṃ). Gaining (āsādya) the world of Indra (surendra-lokam), which is a
result of their meritorious acts
(puṇyam), they (te) enjoy (aśnanti) heavenly (divyān)
pleasures (devabhogān) in heaven (divi). ||9.20||
ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।
एवं त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते ॥९.२१॥
te taṃ
bhuktvā svargalokaṃ viśālaṃ
kṣīṇe puṇye martyalokaṃ viśanti |
evaṃ trayīdharmam-anuprapannā
gatāgataṃ kāmakāmā labhante ||9.21||
kṣīṇe puṇye martyalokaṃ viśanti |
evaṃ trayīdharmam-anuprapannā
gatāgataṃ kāmakāmā labhante ||9.21||
te taṃ viśālaṃ svargalokaṃ[73]
bhuktvā[74] puṇye
kṣīṇe[75]
martya-lokaṃ viśanti | evaṃ trayīdharmam anuprapannāḥ kāmakāmāḥ[76] gatāgataṃ[77] [78]
labhante |
These people (te), having
enjoyed (bhuktvā) that (tam) vast (viśālaṃ) heaven (svarga-lokam),
enter (viśanti) the world of mortals (martya-lokam) when their merits
(puṇye) is exhausted (kṣīṇe). In this manner (evam),
following (anu-prapannāḥ) the
rituals in the three Vedas (trayī-dharmam), those who are desirous of
various ends (kāmakāmāḥ) gain (labhante) the condition of
(repeated) going and coming (gatāgataṃ). ||9.21||
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥९.२२॥
ananyāś[79]-cintayanto[80] māṃ
ye janāḥ paryupāsate |
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||9.22||
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||9.22||
ye ananyāḥ janāḥ[81] māṃ
cintayantaḥ paryupāsate, teṣāṃ nityābhiyuktānāṃ[82]
yoga-kṣemam[83]
ahaṃ vahāmi
|
Those (ye) people (janāḥ) (who see themselves as) non-separate from
Me (ananyāḥ), recognizing (cintayantaḥ) Me, gain (paryupāsate)
Me (mām). For those (teṣām) who are always one with Me (nityābhiyuktānām),
I (aham) take care of (vahāmi) what they want to acquire (yoga)
and protect what they have (kṣemam). ||9.22||
येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥९.२३॥
ye’[84]pyanyadevatā
bhaktā yajante śraddhayānvitāḥ |
te’[85]pi mām eva kaunteya! yajantyavidhipūrvakam ||9.23||
te’[85]pi mām eva kaunteya! yajantyavidhipūrvakam ||9.23||
kaunteya! api śraddhayā anvitāḥ ye
bhaktāḥ anya-devatāḥ[86]
yajante, te[87]
api mām eva yajanti a-vidhipūrvakam |
O Son of Kunti! (kaunteya!)! Even
(api) those (ye) devotees (bhaktāḥ) who worship (yajante) other
deities (anya-devatāḥ) endowed
(anvitāḥ) with devotion (śraddhayā),
they (te) worship (yajanti) Me (mām) only (eva),
(but) backed by lack of awareness (a-vidhipūrvakam).
||9.23||
अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥९.२४॥
ahaṃ hi
sarvayajñānāṃ bhoktā ca prabhur-eva ca |
na tu mām-abhijānanti tattvenātaścyavanti te ||9.24||
na tu mām-abhijānanti tattvenātaścyavanti te ||9.24||
aham eva hi sarva-yajñānāṃ bhoktā ca
prabhuḥ ca | tu te māṃ tattvena na abhi-jānanti, ataḥ cyavanti |
Indeed
(hi), I (aham) alone (eva) am the recipient (bhoktā) and (ca)
the Lord (prabhuḥ) of all rituals (sarva-yajñānām) as well (ca).
However (tu), they do not (na) clearly know (abhi-jānanti)
Me (mām) in reality (tattvena). Therefore (ataḥ), they (te)
fall away (cyavanti). ||9.24||
(Should be in
Ch-8)
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥९.२५॥
yānti
devavratā devān pitṛn yānti pitṛvratāḥ |
bhūtāni yānti bhūtejyā yānti madyājino’[88]pi mām ||9.25||
bhūtāni yānti bhūtejyā yānti madyājino’[88]pi mām ||9.25||
devavratāḥ devān yānti, pitṛvratāḥ pitṛn yānti | bhūtejyāḥ bhūtāni yānti, mad-yājinaḥ mām
api yānti
|
Those, who are committed to the gods (deva-vratāḥ)
reach (yānti) the world of gods (devān). Those who are committed
to the manes (pitṛ-vratāḥ) reach (yānti) the plane of manes (pitṛn). Those who worship the spirits (bhūtejyāḥ)
go (yānti) to the realm of spirits (bhūtāni). Whereas (api), those who worship Me (mad-yājinaḥ),
reach (yānti) Me (mām). ||9.25||
पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः॥९.२६॥
patraṃ puṣpaṃ
phalaṃ toyaṃ yo[89]
me bhaktyā prayacchati |
tad[90]-ahaṃ bhaktyupahṛtam-aśnāmi prayatātmanaḥ ||9.26||
tad[90]-ahaṃ bhaktyupahṛtam-aśnāmi prayatātmanaḥ ||9.26||
yaḥ me bhaktyā[91] patraṃ
puṣpaṃ phalaṃ toyaṃ pra-yacchati, prayatātmanaḥ bhaktyupahṛtam tat ahaṃ aśnāmi |
He/she (yaḥ) who offers (pra-yacchati)
Me (me) with devotion (bhaktyā), a leaf (patram), a flower
(puṣpam), a fruit (phalam), water (toyam), I (aham)
receive (aśnāmi) that (tat) offering offered with devotion (bhaktyupahṛtam)
of the person whose mind is pure (prayatātmanaḥ). ||9.26||
यत्करोषि
यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि
कौन्तेय तत्कुरुष्व मदर्पणम् ॥९.२७॥
yat karoṣi
yad[92]-aśnāsi
yaj[93]-juhoṣi
dadāsi yat |
yat tapasyasi kaunteya! tat kuruṣva madarpaṇam ||9.27||
yat tapasyasi kaunteya! tat kuruṣva madarpaṇam ||9.27||
kaunteya! yat karoṣi, yat aśnāsi, yat
juhoṣi, yat dadāsi, yat tapasyasi tat mad-arpaṇaṃ kuruṣva |
Whatever (yat) you do (karoṣi),
whatever (yat) you eat (aśnāsi), whatever (yat) ritual you
perform (juhoṣi), whatever (yat) you give (dadāsi),
whatever (yat) spiritual austerities (tapasyasi) you follow, O, Son
of Kunti (kaunteya!)! do (kuruṣva) that (tat) as an
offering (mad-arpaṇam) to Me. ||9.27||
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥९.२८॥
śubhāśubhaphalair-evaṃ,
mokṣyase karmabandhanaiḥ |
sannyāsayogayuktātmā vimukto[94] mām-upaiṣyasi ||9.28||
sannyāsayogayuktātmā vimukto[94] mām-upaiṣyasi ||9.28||
evaṃ sannyāsa-yoga-yuktātmā[95]
śubhāśubha-phalaiḥ karma-bandhanaiḥ[96]
mokṣyase vi-muktaḥ mām upaiṣyasi |
In this manner (evam), you will
be released (mokṣyase) from the bondage of karma (karma-bandhanaiḥ),
which is in the form of desirable and undesirable results (śubhāśubha-phalaiḥ).
Being one whose mind is endowed with renunciation (sannyāsa-yuktātmā) and
karmayoga (yoga-yuktātmā), you will come (upaiṣyasi) to Me
(mām) liberated (vimuktaḥ). ||9.28||
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥९.२९॥
samo’[97]haṃ
sarvabhūteṣu na me dveṣyo’[98]sti
na priyaḥ |
ye bhajanti tu māṃ bhaktyā mayi te, teṣu cāpyaham ||9.29||
ye bhajanti tu māṃ bhaktyā mayi te, teṣu cāpyaham ||9.29||
ahaṃ sarva-bhūteṣu[99]
samaḥ | na me dveṣyaḥ na priyaḥ asti | tu ye māṃ bhaktyā bhajanti, te[100]
mayi, ca aham api teṣu[101]
|
I (aham) am the same (samaḥ)
in all beings (sarva-bhūteṣu). There is (asti) no (na) one
a dislike (dveṣyaḥ), nor (na) a favourite (priyaḥ). But (tu)
those (ye) who seek (bhajanti) Me (mām) with devotion (bhaktyā)
are in Me (mayi), and (ca) I (aham) am also (api) in them
(teṣu). ||9.29||
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः॥९.३०॥
api cet
sudurācāro[102]
bhajate mām-ananyabhāk |
sādhur-eva sa mantavyaḥ saṃyag[103] vyavasito[104] hi saḥ ||9.30||
sādhur-eva sa mantavyaḥ saṃyag[103] vyavasito[104] hi saḥ ||9.30||
cet su-durācāraḥ api ananya-bhāk māṃ
bhajate, saḥ sādhuḥ eva mantavyaḥ[105]|
hi saḥ saṃyak vyavasitaḥ
|
Even (api) if (cet) someone
of highly improper conduct (su-durācāraḥ) seeks (bhajate) Me (mām)
without sense of separation (ananya-bhāk), he (saḥ) is to be
considered (mantavyaḥ) a good person (sādhuḥ), because (hi)
he (saḥ) is one whose understanding (vyavasitaḥ) is clear (samyak).
||9.30||
(Bhagavān's
assurance for His devotee)
क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥९.३१॥
kṣipraṃ
bhavati dharmātmā śaśvac[106]chāntiṃ
nigacchati |
kaunteya! pratijānīhi na me bhaktaḥ praṇaśyati ||9.31||
kaunteya! pratijānīhi na me bhaktaḥ praṇaśyati ||9.31||
kṣipraṃ dharmātmā[107] bhavati,
śaśvat śāntiṃ[108]
ni-gacchati | kaunteya! prati-jānīhi[109] me
bhaktaḥ na pra-ṇaśyati
|
Quickly (kṣipraṃ) he becomes (bhavati)
one whose mind is in conformity with dharma (dharmātmā), (and)
gains (ni-gacchhati) eternal (śaśvat) peace (śāntim). May
you know for certain (prati-jānihi) O Son of Kunti (kaunteya!)!
My (me) devotee (bhaktaḥ) is never (na) destroyed (pra-ṇaśyati).
||9.31||
(Later
interpolation)
मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥९.३२॥
māṃ hi pārtha!
vyapāśritya ye’[110]pi
syuḥ pāpayonayaḥ |
striyo[111] vaiśyās-tathā śūdrās-te’[112]pi yānti parāṃ gatim ||9.32||
striyo[111] vaiśyās-tathā śūdrās-te’[112]pi yānti parāṃ gatim ||9.32||
hi pārtha! striyaḥ vaiśyāḥ śūdrāḥ
tathā pāpa-yonayaḥ ye api syuḥ, te api[113]
māṃ vyapāśritya[114]
parāṃ gatiṃ[115]
yānti |
Indeed (hi) O Son of Pṛthā (pārtha!)!
Even (api) the women (striyaḥ), vaiśyas (vaiśyāḥ), śūdras
(śūdrāḥ), and (tathā) those (ye) who are born (syuḥ)
in the families given to improper conduct (pāpa-yonayaḥ), taking refuge (vyapāśritya)
in Me (mām), they (te) also (api) gain (yānti) the
ultimate (parām) end (gatim). ||9.32||
किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥९.३३॥
kiṃ punar-brāhmaṇāḥ
puṇyā bhaktā rājarṣayas-tathā |
anityam-asukhaṃ lokam-imaṃ prāpya bhajasva mām ||9.33||
anityam-asukhaṃ lokam-imaṃ prāpya bhajasva mām ||9.33||
punaḥ kiṃ[116]
puṇyāḥ brāhmaṇāḥ[117]
tathā rājarṣayaḥ bhaktāḥ[118]| imam
asukham anityaṃ lokam[119]
prāpya[120]
mām bhajasva
|
Then (punaḥ) what (kim) to
talk of brāhmaṇās (brāhmaṇāḥ) who have fortunate births (puṇyāḥ) and
are devoted (bhaktāḥ), so too (tathā), the sage-kings (rājarṣayaḥ/
kṣatriyas)? Having gained (prāpya)
this (imam) time-bound (anityam) unhappy (asukham) world (lokam), you seek (bhajasva) Me (mām).
||9.33||
मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः॥९.३४॥
manmanā bhava
madbhakto[121]
madyājī māṃ namaskuru |
mām-evaiṣyasi yuktvaivam ātmānaṃ matparāyaṇaḥ ||9.34||
mām-evaiṣyasi yuktvaivam ātmānaṃ matparāyaṇaḥ ||9.34||
man-manāḥ bhava[122],
mad-bhaktaḥ (bhava) mad-yājī (bhava), māṃ
namaskuru[123]
| evam ātmānaṃ yuktvā[124]
mat-parāyaṇaḥ mām eva eṣyasi |
May you become (bhava) the one
whose mind is committed to Me (man-manāḥ), who is devoted to Me (mad-bhaktaḥ), who offers rituals
unto Me (mad-yājī), and may you surrender (namas-kuru) to Me (māṃ).
Having prepared (yuktvā) yourself
in this way (evam), and being the one for whom I am the ultimate end (mat-parāyaṇaḥ),
you will reach Me (eṣyasi), the self
(ātmānam), alone (eva). ||9.34||
***
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः॥९॥
oṃ tat sat
iti śrīmad-bhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna-saṃvāde rājavidyā-rājaguhya-yogo nāma
navamo’dhyāyaḥ
(9)
***
Om, That (tat) is the
only reality (sat).
Thus concludes the ninth chapter titled Rājavidyā-rājaguhya-yogaḥ (Topic of the
King of Knowledge, the King of Secrets), in the Bhagavadgītā, which is the essence of the Upaniṣads, whose subject
matter is both knowledge of Brahman and Yoga, which is in the form of a
dialogue between Śrī Kṛṣṇa and Arjuna.
***
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[2] anasūyave (anasūyu like guru)
- tad abhāve:
तत् सादृश्यम्-अभावश्च तद्-अन्यत्वं तद्-अल्पता |
अप्राशस्त्यं विरोधश्च नञ्-अर्थाः षट् प्रकीर्तिताः ||
paraśca)
[4] idam (dp) guhyatamam
(adj) vijñāna-sahitam (adj) jñānam (noun)
[6] idam (dp) rāja-vidyā
(noun) rāja-guhyam (adj) uttamam (adj) pavitram (adj), pratyakṣāvagamam
(adj) dharmyaṃ
(adj)
[8] asya (dp) dharmasya
(noun)
[9] aśraddadhānāḥ puruṣāḥ - (tad-alpatve)
तत् सादृश्यम्-अभावश्च तद्-अन्यत्वं तद्-अल्पता |
अप्राशस्त्यं विरोधश्च नञ्-अर्थाः षट् प्रकीर्तिताः ||
[10] aśraddadhānāḥ (adj) puruṣāḥ
(noun)
- Aṣ 7.1.37 (aṅgasya)
[13] mayā (dp) avyakta-mūrtinā
(noun)
[14] idam (dp) sarvaṃ (dp/adj)
jagat (noun)
[15] mayā avyaktamūrtinā idaṃ sarvaṃ jagat tatam (same concept)
[18] aiśvaram (adj) yogam
(noun)
भूतकृत्
भूतभृत् भावो भूतात्मा भूतभावनः ।।
1 ।। - Viṣṇusahasranāma
भूतकृत्
भूतभृत् भावो भूतात्मा भूतभावनः ।।
1 ।। - Viṣṇusahasranāma
[22] sarvatragaḥ (adj) mahān
(adj) vāyuḥ (noun)
यथा सर्वत्रगः महान् वायुः नित्यं आकाशस्थितः ।
तथा सर्वाणि
भूतानि मत्स्थानीत्युपधारय ॥ - Ch 9.6
यथा -
तथा -
Dṛṣṭānta Alaṅkāra (Arthālaṅkāra). The existence of air in the space is
exemplified with the existence of Bhagavān in all
the beings.
[25] stand alone punar
becomes punaḥ. punar
becomes punaḥ, since followed
by t.
[27] vi is upasarga
(preposition) to sṛjāmi
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ - Ch 4.6
[29] imam (dp) kṛtsnam (adj) bhūtagrāmam (noun)
[32] teṣu (dp) karmasu (noun)
[33] udāsīnavat (indeclinable) - vati pratyaya
[34] tāni (dp) karmāṇi (noun)
tena saheti tulyayoge - Aṣ 2.2.28
vopasarjanasya - Aṣ 6.3.82 (sahasya saḥ)
[37] vi-pari-vartate. vi (upasarga/preposition) pari (upasarga/preposition) vartate
(verb).
[40] param (adj) bhāvam (noun)
[41] mānuṣīm (adj) tanum
(noun)
[42] bhūtamaheśvaram - bhūtānāṃ
maheśvaram - 6TP - Shaṣthī Tatpuruṣaḥ
maheśvaram - mahān ca asau
iśvaraśca - Karmadhāraya
mām
(dp) bhūta-maheśvaram (noun)
[43] ava-jānanti - ava (upasarga), jānanti (verb)
[45] moghāśāḥ moghakarmāṇaḥ moghajñānāḥ vicetasaḥ - refers to same kind
of people
[46] mohinīm (adj) prakṛtim
(noun)
[48] daivīm (adj) prakṛtim
(noun)
[49] daivīṃ prakṛtim āśritāḥ = mahātmānaḥ = ananya-manasah - all in sāmānyādhikaraṇyam
[50] bhūtādim - bhūtānām
ādim - 6TP - Shaṣthī Tatpuruṣaḥ
[51] mām (dp) bhūtādim (noun) avyayaṃ (noun)
[56] satataṃ kīrtayantaḥ, yatantaḥ,
māṃ namasyantaḥ, dṛḍhavratāḥ, nityayuktāḥ
- all in
sāmānyādhikaraṇyam
+ eṅaḥ
padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[59] kratuḥ - Where
there is an animal sacrifice
[60] yajñaḥ - Where
there is no animal sacrifice
तस्मादृचः साम यजूंषि दीक्षा, यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च ।
संवत्सरश्च यजमानश्च लोकाः,सोमो यत्र पवते यत्र सूर्यः ॥ - मुण्डकोपनिषत् 2.1.6
[61] ājyam is ghee made
in sunlight/moonlight, not in fire.
[63] ca-kāra perhaps
denotes the fourth, Atharvaveda. Does not appear so reading the next two verses - Ch.9.20. and Ch.9.21. Telang says Bhagavadgītā predates Atharvaveda.
Bhagavadgītā
comes prior to Pāṇini (4th
century BCE) also - Telang.
The grammar of Bhagavadgītā and Mahabharata is pre-Panini. - Telang
तद्ब्रह्मेति
। - तैत्तिरीयोपनिषत्, भृगुवल्ली.1
[67] remember the episode of
Indra withholding the rain and then Kṛṣṇa releasing it
[68] traividyāḥ = somapāḥ = pūtapāpāḥ - refer to the same kind of people
[70] puṇyam (adj) surendralokam (noun)
[72] divyān (adj) devabhogān
(noun)
[73] tam (dp) viśālam (adj) svarga-lokam (noun)
[76] trayīdharmam anuprapannāḥ = kāmakāmāḥ
- refer to the same kind of people
[77] gatāgatam (pūrvaṃ gataṃ, paścād āgatam) - (pūrvakālaika-sarvajarat-purāṇa-nava-kevalaḥ
samānādhikaraṇena - Aṣ 2.1.49 (tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ)
[81] ananyāḥ (adj) janāḥ
(noun)
[82] teṣām (dp) nityābhiyuktānāṃ
(noun)
Cf. the
idea of योगक्षेम as used in Ch 2.45 and here in Ch 9.22.
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥
Ch
2.45
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥
Ch
9.22
+ eṅaḥ
padāntat ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ
padāntat ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[86] Where is other? The devatās are not other than Īśvara. The devotees may not be invoking the Total, but a specific aspect only.
[87] ye (relative) te
(co-relative)
+ eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ, pūrvaparayoḥ, saṃhitāyām)
[91] It's all abt attitude.
मन्त्रे, तीर्थे, द्विजे, दैवे,
दैवज्ञे, भेषजे, गुरौ ।
यादृशीं भावनां कुर्यात्, सिद्धिर्भवति तादृशी ॥
[95] ātmā - means mind here
[96] śubhāśubhaphalaiḥ
(adj) karmabandhanaiḥ (noun)
+ eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ
padāntat ati
- Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
(dūrantikārthebhyaḥ,
anabhihite)
[100] ye (relative) te
(co-relative)
[101] Contradictory to
- na ca matsthāni sarvabhūtāni
+ aco yat - Aṣ 3.1.97 (dhātoḥ, pratyayaḥ, paraśca)
[107] ātmā - means mind here
[108] śaśvat (adj) śāntim
(noun)
[109] prati (upasarga) jānīhi (verb)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[113] ye api (relative), te api
(co-relative)
[115] parām (adj) gatim
(noun)
[116] ākṣepārthe kim
[117] puṇyāḥ (adj) brāhmaṇāḥ
(noun)
ii)
or puṇyāḥ brāhmaṇāḥ bhaktāḥ, tathā puṇyāḥ rājarṣayaḥ bhaktāḥ
[119] imam (dp) asukham (adj) anityam (adj) lokam (noun)
[122] bhava in sense of
long-term
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः॥ - Ch 9.34
मन्मना भव
मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे
॥ - Ch 18.65
