Bhagavad Gita Chapter 9

Raja-Vidya-Guhya Yoga – The Royal Knowledge and the Royal Secret

Raja-Vidya-Guhya Yoga (The Royal Knowledge and the Royal Secret): Lord Krishna imparts profound knowledge, disclosing His divine glories and the secrets of the universe. He stresses the significance of unswerving devotion and surrender to attain the highest spiritual realization.

श्रीभगवानुवाच

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे।

ज्ञानं विज्ञानसिहतं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥१॥

 sri bhagavaan uvaacha

idam tu te guhyatamam pravakshyaamyanasooyave

 _jnaanam vijnaanasahitam yajjnaataa mokshyase’shubhaat _

Sri Bhagavan said: To you, who are devoid of the carping spirit, I shall now unfold the most secret knowledge of Nirguna Brahma along with the knowledge of manifest Divinity, knowing which you shall be free from the evil of worldly existence(1)

राजिवद्या राजगुह्यं पिवत्रिमदमुत्तमम्।

प्रत्यक्षावगमं धम्यर् सुसुखं कतुर्मव्ययम् ॥ २॥

raajavidyaa raajaguhyam pavitramidamuttamam

 pratyakshaavagamam dharmyam susukham kartumavyayam

This knowledge (of both the Nirguna and Saguņa aspects of Divinity) is a sovereign science, a sovereign secret, supremely holy, most excellent, directly enjoyable, attended with virtue, very easy to practise and imperishable.(2)

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप

अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ३॥

ashraddhadhaanaah purushaa dharmasyaasya parantapa

 apraapya maam nivartante mrityusamsaaravartmani

 Arjuna, people having no faith in this Dharma, failing to reach Me, continue to revolve in the path of the world of birth and death. (3)

 मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।

मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः॥ ४॥

 mayaa tatamidam sarvam jagadavyaktamoortinaa

matstaani sarvabhootani na chaaham teshvavasthitah

 The whole of this universe is permeated by Me as unmanifest Divinity, and all beings dwell on the idea within Me. But really speaking, I am not present in them(4)

 न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।

भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥५॥

na cha matsthaani bhootaani pashya me yogamaishwaram

 bhootabhrinna cha bhootastho mamaatmaa bhootabhaavanah

Nay, all those beings abide not in Me; but behold the wonderful power of My divine Yoga; though the Sustainer and Creator of beings, Myself in reality dwell not in those beings. (5)

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।

तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥६॥

yathaakaashasthito nityam vaayuh sarvatrago mahaan

 tathaa sarvaani bhootani matsthaaneetyupadhaaraya

 Just as the extensive air, which is moving everywhere, (being born of ether) ever remains in ether, likewise know that all beings, who have originated from My Sankalpa, abide in Me. (6)

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।

 कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥७॥

sarvabhootaani kaunteya prakritim yaanti maamikaam

 kalpakshaye punastaani kalpaadau visrijaamyaham

Arjuna, during the Final Dissolution all beings enter My Prakrti (the prime cause), and at the beginning of creation, I send them forth again.

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।

 भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥८॥

prakritim swaamavashtabhya visrijaami punah punah

 bhootagraamamimam kritsnamavasham prakritervashaat

Wielding My Nature I procreate, again and again (according to their respective Karmas) all this multitude of beings subject to the influence of their own nature.(8)

न च मां तानि कर्माणि निबध्नन्ति धनंजय ।

उदासीनवदासीनमसक्तं तेषु कर्मसु ॥९॥

na cha maam taani karmaani nibadhnanti dhananjaya

udaaseenavadaaseenamasaktam teshu karmasu

Arjuna, those actions, however, do not bind Me, unattached as I am to such actions and standing apart, as it were.(9)

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।

हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥१०॥

mayaadhyakshena prakritih sooyate sacharaacharam

 hetunaanena kaunteya jagadwiparivartate

Arjuna, under My aegis, Nature brings forth the whole creation, consisting of both sentient and insentient beings; it is due to this cause that the wheel of Sansara is going round. (10)

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।

परं भावमजानन्तो मम भूतमहेश्वरम् ॥११॥

avajaananti maam moodhaah maanusheem tanumaashritam

 param bhaavamajaananto mama bhootamaheshwaram

Not Knowing My supreme nature, fools deride Me, the Overlord of the entire creation, who have assumed the human form. That is to say, they take Me, who have appeared in human form through My Yogamāyā’ for deliverance of the world, as an ordinary mortal.(11)

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।

राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥१२॥

 moghaashaa moghakarmaano moghajnaanaa vichetasah raakshaseemaasureem chaiva prakritim mohineem shritaah

Those bewildered persons with vain hopes, futile actions and fruitless knowledge have embraced a fiendish, demoniacal and delusive nature.(12)

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।

भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥१३॥

mahaatmaanastu maam paartha daiveem prakritimaashritaah

 bhajantyananyamanaso jnaatwaa bhootaadimavyayam

On the other hand, Arjuna, great souls who have adopted the divine nature, knowing Me as the prime source of all beings and the imperishable, eternal, worship Me constantly with one-pointedness of mind.(13)

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।

नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥१४॥

 satatam keertayanto maam yatantashcha dridhavrataah

namasyantashcha maam bhaktyaa nityayuktaa upaasate

Constantly chanting My names and glories and striving for My realization, and bowing again and again to Me, those devotees of firm resolve, ever united with Me through meditation, worship Me with single-minded devotion. (14)

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।

एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥१५॥

jnaanayajnena chaapyanye yajanto maamupaasate

 ekatwena prithaktwena bahudhaa vishwatomukham

Others, who follow the path of Knowledge, betake themselves to Me through Yajña of Knowledge, worshipping Me in My absolute, formless aspect as one with themselves; while still others worship Me in My Universal Form in many ways, taking Me to be diverse in manifold celestial forms.(15)

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।

मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥१६॥

 aham kraturaham yajnah swadhaahamahamaushadham mantro’hamahamevajyam ahamagniraham hutam

 I am the Vedic ritual, I am the sacrifice, I am the offering to the departed; I am the herbage and foodgrains; I am the sacred mantra, I am the clarified butter, I am the sacred fire, and I am verily the act of offering oblations into the fire. (16)

पिताहमस्य जगतो माता धाता पितामहः ।

वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥१७॥

pitaahamasya jagato maataa dhaataa pitaamahah

 vedyam pavitramonkara rik saama yajureva cha

 I am the sustainer and ruler of this universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM, and the three Vedas Rk, Yajus and Sama. (17)

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।

प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥१८॥

gatirbhartaa prabhuh saakshee nivaasah sharanam suhrit

prabhavah pralayah sthaanam nidhaanam beejamavyayam

 I am the supreme goal, sustainer, lord, witness, abode, refuge, well-wisher seeking no return, origin and end, resting-place, store-house to which all beings return at the time of universal destruction, and the imperishable seed.(18)

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।

अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥१९॥

tapaamyahamaham varsham nigrihnaamyutsrijaami cha

 amritam chaiva mrityushcha sadasacchaaham arjuna

 I radiate heat as the sun, and hold back as well as send forth showers, Arjuna. I am immortality as well as death; even so, I am being and also non-being.(19)

त्रैविद्या मां सोमपाः पूतपापा

    यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।

ते पुण्यमासाद्य सु1रेन्द्रलोक-

    मश्नन्ति दिव्यान्दिवि देवभोगान् ॥२०॥

traividyaa maam somapaah pootapaapaa

 yajnairishtwaa swargatim praarthayante

te punyamaasaadya surendraloka

 mashnanti divyaandivi devabhogaan

Those who perform action with some interested motive as laid down in these three Vedas and drink the sap of the Soma plant, and have thus been purged of sin, worshipping Me through sacrifices, seek access to heaven; attaining Indra’s paradise as the result of their virtuous deeds, they enjoy the celestial pleasures of gods in heaven. (20)

ते तं भुक्त्वा स्वर्गलोकं विशालं

    क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।

एवं त्रयीधर्ममनुप्रपन्ना

    गतागतं कामकामा लभन्ते ॥२१॥

 te tam bhuktwaa swargalokam vishaalam

 ksheene punye martyalokam vishanti

 evam trayeedharmamanuprapannaa

gataagatam kaamakaamaa labhante

Having enjoyed the extensive heaven-world, they return to this world of mortals on the stock of their merits being exhausted. Thus devoted to the ritual with interested motive, recommended by the three Vedas as the means of attaining heavenly bliss, and seeking worldly enjoyments, they repeatedly come and go (i.e., ascend to heaven by virtue of their merits and return to earth when their fruit has been enjoyed).(21)

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥२२॥

 ananyaashchintayanto maam ye janaah paryupaasate

 teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham

The devotees, however, who loving no one else constantly think of Me, and worship Me in a disinterested spirit, to those ever united in thought with Me, I bring full security and personally attend to their needs.(22)

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।

तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥२३॥

yepyanyadevataa bhaktaa yajante shraddhaya’anvitaah

 te’pi maameva kaunteya yajantyavidhipoorvakam

 Arjuna, even those devotees who, endowed with faith, worship other gods (with some interested motive) worship Me alone, though with a mistaken approach.(23)

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।

न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥२४॥

aham hi sarvayajnaanaam bhoktaa cha prabhur eva cha

 na tu maamabhijaananti tattwenaatashchyavanti te

For, I am the enjoyer and also the lord of all sacrifices; but they who do not know Me in reality as the Supreme Deity, they fall i.e., return to life on earth.(24)

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।

भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥२५॥

 yaanti devavrataa devaan pitreenyaanti pitrivrataah

bhutaani yaanti bhutejyaa yaanti madyaajino‘pi maam

Those who are votaries of gods, go to gods, those who are votaries of manes, reach the manes; those who adore the spirits, reach the spirits and those who worship Me, come to Me alone. That is why My devotees are no longer subject to birth and death.(25)

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥२६॥

 patram pushpam phalam toyam yo me bhaktyaa prayacchati tadaham bhaktyupahritamashnaami prayataatmanah

Whosoever offers Me with love a leaf, a flower, a fruit or even water, I appear in person before that selfless devotee of sinless mind, and delightfully partake of that article offered by him with love. (26)

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥२७॥

yatkaroshi yadashnaasi yajjuhoshi dadaasi yat

 yattapasyasi kaunteya tatkurushva madarpanam

Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, whatever you do by way of penance, do that as an offering to Me.(27)

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।

संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥२८॥

shubhaashubhaphalairevam mokshyase karmabandhanaih

 sannyaasa yogayuktaatmaa vimukto maamupaishyasi

With your mind thus established in the Yoga of renunciation (offering of all actions to Me), you will be freed from the bondage of action in the shape of good and evil results; thus freed from them, you will attain Me. (28)

 समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।

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

 samo’ham sarvabhooteshu na me dweshyosti na priyah

ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham

I am equally present in all beings; there is none hateful or dear to Me. They, however, who devoutly worship Me abide in Me; and I too stand revealed to them. (29)

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥३०॥

 api chet suduraachaaro bhajate maamananyabhaak

saadhureva samantavyah samyagvyavasito hi sah

Even if the vilest sinner worships Me with exclusive devotion, he should be regarded a saint; for, he has rightly resolved. (He is positive in his belief that there is nothing like devoted worship of God).(30)

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।

कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥३१॥

kshipram bhavati dharmaatmaa shashwacchaantim nigacchati

kaunteya pratijaaneehi na me bhaktah pranashyati

 Speedily he becomes virtuous and attains abiding peace. Know it for certain, Arjuna, that My devotee never suffers degradation. (31)

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।

स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥३२॥

maam hi paartha vyapaashritya ye’pi syuh paapayonayah

 striyo vaishyaastathaa shoodraaste’pi yaanti paraam gatim

Arjuna, women, Vaisyas (members of the trading and agriculturist classes), Sūdras (those belonging to the labour and artisan classes), as well as those of impious birth (such as the pariah), whoever they may be, taking refuge in Me, they too attain the supreme goal. (32)

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।

अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥३३॥

kim punarbraahmanaah punyaa bhaktaa raajarshayastathaa

 anityamasukham lokamimam praapya bhajaswa maam

How much more, then, if they be holy Brāhmaṇas and royal sages devoted to Me! Therefore, having obtained this joyless and transient human life, constantly worship Me. (33)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥३४॥

manmanaa bhava madbhakto madyaajee maam namaskuru

 maamevaishyasi yuktwaivamaatmaanam matparaayanah

Fix your mind on Me, be devoted to Me, worship Me and make obeisance to Me; thus linking yourself with Me and entirely depending on Me, you shall come to Me. (34)

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे

श्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ॥९॥

 om tat sat iti srimadbhagavad geetaasu upanishatsu brahma vidyaayaam yogashaastre sri krishnaarjuna samvaade raajavidyaa raajaguhyayogo

naama navamodhyaayah ||

 Thus, in the Upanisad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Śrī Krsna and Arjuna, ends the ninth chapter entitled “The Yoga of Sovereign Science and the Sovereign Secret.”