Sri Bhagavaan Uvaacha:
Idam tu te guhyatamam
pravakshyaamyanasooyave;
Jnaanam vijnaanasahitam yajjnaatwaa
mokshyase’shubhaat.(1)
The Blessed Lord said:
I shall now declare to thee who does not
cavil, the greatest secret, the knowledge combined with experience
(Self-realisation). Having known this, thou shalt be free from evil.
Raajavidyaa raajaguhyam
pavitramidamuttamam;
Pratyakshaavagamam dharmyam susukham
kartumavyayam.(2)
This is the kingly science, the
kingly secret, the supreme purifier, realisable by direct intuitional
knowledge, according to righteousness, very easy to perform and imperishable.
Ashraddhadhaanaah purushaa dharmasyaasya
parantapa;
Apraapya maam nivartante
mrityusamsaaravartmani.(3)
Those who have no faith in this Dharma
(knowledge of the Self), O Parantapa (Arjuna), return to the path of this world
of death without attaining Me!
Mayaa tatamidam sarvam
jagadavyaktamoortinaa;
Matsthaani sarvabhootaani na chaaham
teshvavasthitah.(4)
This entire world is pervaded by Me in My
unmanifest aspect; all beings exist in Me, but I do not dwell in them.
Na cha matsthaani bhootaani pashya me
yogamaishwaram;
Bhootabhrinna cha bhootastho mamaatmaa
bhootabhaavanah.(5)
Nor do beings exist in Me (in
reality): behold My divine Yoga, supporting all beings, but not dwelling in
them, is My Self, the efficient cause of beings.
Yathaakaashasthito nityam vaayuh sarvatrago
mahaan;
Tathaa sarvaani bhootaani
matsthaaneetyupadhaaraya.(6)
As the mighty wind, moving
everywhere, rests always in the ether, even so, know thou that all beings rest
in Me.
arvabhootaani kaunteya prakritim yaanti
maamikaam;
Kalpakshaye punastaani kalpaadau
visrijaamyaham.(7)
All beings, O Arjuna, enter into
My Nature at the end of a Kalpa; I send them forth again
at the beginning of (the next)
Kalpa!
Prakritim swaamavashtabhya visrijaami punah
punah;
Bhootagraamamimam kritsnamavasham
prakritervashaat.(8)
Animating My Nature, I again and
again send forth all this multitude of beings, helpless by the force of Nature.
Na cha maam taani karmaani nibadhnanti
dhananjaya;
Udaaseenavadaaseenam asaktam teshu
karmasu.(9)
These actions do not bind Me, O
Arjuna, sitting like one indifferent, unattached to those acts!
Mayaa’dhyakshena prakritih sooyate
sacharaacharam;
Hetunaa’nena kaunteya
jagadwiparivartate.(10)
Under Me as supervisor, Nature
produces the moving and the unmoving; because of this, O Arjuna, the world
revolves!
Avajaananti maam moodhaah maanusheem
tanumaashritam;
Param bhaavamajaananto mama
bhootamaheshwaram.(11)
Fools disregard Me, clad in human form, not
knowing My higher Being as the great Lord of (all) beings.
Moghaashaa moghakarmaano moghajnaanaa
vichetasah;
Raakshaseemaasureem chaiva prakritim
mohineem shritaah.(12)
Of vain hopes, of vain actions,
of vain knowledge and senseless, they verily are possessed of the deceitful
nature of demons and undivine beings.
Mahaatmaanastu maam paartha daiveem prakritimaashritaah;
Bhajantyananyamanaso jnaatwaa
bhootaadimavyayam.I(13)
But the great souls, O Arjuna, partaking of My
divine nature, worship Me with a single mind (with the mind devoted to nothing
else), knowing Me as the imperishable source of beings!
Satatam keertayanto maam yatantashcha
dridhavrataah;
Namasyantashcha maam bhaktyaa nityayuktaa
upaasate.(14)
Always glorifying Me, striving,
firm in vows, prostrating before Me, they worship Me with devotion, ever
steadfast.
Jnaanayajnena chaapyanye yajanto
maamupaasate;
Ekatwena prithaktwena bahudhaa
vishwatomukham.(15)
Others also, sacrificing with the
wisdom-sacrifice, worship Me, the all-faced, as one, as distinct, and as
manifold.
Aham kraturaham yajnah
swadhaa’hamahamaushadham;
Mantro’hamahamevaajyam ahamagniraham hutam.(16)
I am the Kratu; I am the Yajna; I am the
offering (food) to the manes; I am the medicinal herb and all the plants; I am
the Mantra; I am also the ghee or melted butter; I am the fire; I am the oblation.
Pitaahamasya jagato maataa dhaataa
pitaamahah;
Vedyam pavitramonkaara riksaama yajureva
cha.(17)
I am the father of this world, the mother, the
dispenser of the fruits of actions, and the grandfather; the (one) thing to be
known, the purifier, the sacred monosyllable (Om), and also the Rig-, the Sama-
and Yajur Vedas.
Gatirbhartaa prabhuh saakshee nivaasah
sharanam suhrit;
Prabhavah pralayah sthaanam nidhaanam
beejamavyayam.(18)
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.
Tapaamyahamaham varsham
nigrihnaamyutsrijaami cha;
Amritam chaiva mrityushcha
sadasacchaahamarjuna.(19)
(As the sun) I give heat; I withhold and send
forth the rain; I am immortality and also death, existence and non-existence, O
Arjuna!
Traividyaa maam somapaah pootapaapaa
Yajnairishtwaa swargatim praarthayante;
Te punyamaasaadya surendralokaMashnanti divyaan
divi devabhogaan.(20)
The knower’s of the three Vedas, the drinkers
of Soma, purified of all sins, worshipping
Me by sacrifices, pray for the
way to heaven; they reach the holy world of the Lord of the gods and enjoy in
heaven the divine pleasures of the gods.
Te tam bhuktwaa swargalokam vishaalam
Ksheene punye martyalokam vishanti;
Evam trayeedharmamanuprapannaa
Gataagatam kaamakaamaa labhante.(21)
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
to the state of going and returning.
Ananyaashchintayanto maam ye janaah
paryupaasate;
Teshaam nityaabhiyuktaanaam yogakshemam
vahaamyaham.(22)
To those men who worship Me
alone, thinking of no other, of those ever united, I secure what is not already
possessed and preserve what they already possess.
Ye’pyanyadevataa bhaktaa yajante
shraddhayaa’nvitaah;
Te’pi maameva kaunteya yajantyavidhipoorvakam.(23)
Even those devotees who, endowed
with faith, worship other gods, worship Me only, O
Arjuna, but by the wrong method!
Aham hi sarvayajnaanaam bhoktaa cha
prabhureva cha;
Na tu maamabhijaananti
tattwenaatashchyavanti te.(24)
(For) I alone am the enjoyer and
also the Lord of all sacrifices; but they do not know Me in essence (in
reality), and hence they fall (return to this mortal world).
Yaanti devavrataa devaan pitreen yaanti
pitrivrataah;
Bhutaani yaanti bhutejyaa yaanti
madyaajino’pi maam.(25)
The worshippers of the gods go
to them; to the manes go the ancestor-worshippers; to the Deities who preside
over the elements go their worshippers; My devotees come to Me.
Patram pushpam phalam toyam yo me bhaktyaa
prayacchati;
Tadaham bhaktyupahritamashnaami
prayataatmanah.(26)
Whoever offers Me with devotion
and a pure mind (heart), a leaf, a flower, a fruit or a little water—I accept
(this offering).
Yatkaroshi yadashnaasi yajjuhoshi dadaasi
yat;
Yattapasyasi kaunteya tatkurushva
madarpanam.(27)
Whatever thou doest, whatever
thou eatest, whatever thou offerest in sacrifice, whatever thou givest,
whatever thou practiseth as austerity, O Arjuna, do it as an offering unto Me!
Shubhaashubhaphalairevam mokshyase
karmabandhanaih;
Sannyaasayogayuktaatmaa vimukto
maamupaishyasi.(28)
Thus shalt thou be freed from
the bonds of actions yielding good and evil fruits; with the mind steadfast in
the Yoga of renunciation, and liberated, thou shalt come unto Me.
Samo’ham sarvabhooteshu na me dweshyo’sti
na priyah;
Ye bhajanti tu maam bhaktyaa mayi te teshu
chaapyaham.(29)
The same am I to all beings; to
Me there is none hateful or dear; but those who worship Me with devotion are in
Me and I am also in them.
Api chet suduraachaaro bhajate
maamananyabhaak;
Saadhureva sa mantavyah samyagvyavasito hi
sah.(30)
Even if the most sinful worships Me, with
devotion to none else, he too should indeed be regarded as righteous, for he
has rightly resolved.
Kshipram bhavati dharmaatmaa
shashwacchaantim nigacchati;
Kaunteya pratijaaneehi na me bhaktah
pranashyati.(31)
Soon he becomes righteous and
attains to eternal peace; O Arjuna, know thou for certain that My devotee is
never destroyed!
Maam hi paartha vyapaashritya ye’pi syuh
paapayonayah;
Striyo vaishyaastathaa shoodraaste’pi
yaanti paraam gatim.(31)
For, taking refuge in Me, they also, who, O
Arjuna, may be of sinful birth—women, Vaisyas as well as Sudras—attain the
Supreme Goal!
Kim punarbraahmanaah punyaa bhaktaa
raajarshayastathaa;
Anityamasukham lokam imam praapya bhajaswa
maam.(33)
How much more easily then the
holy Brahmins and devoted royal saints (attain the goal); having obtained this
impermanent and unhappy world, do thou worship Me.
Manmanaa bhava madbhakto madyaajee maam
namaskuru;
Maamevaishyasi yuktwaivamaatmaanam
matparaayanah.(34)
Fix thy mind on Me; be devoted to Me;
sacrifice unto Me; bow down to Me; having thus
united thy whole self with Me,
taking Me as the Supreme Goal, thou shalt verily come unto Me.
Hari Om Tat Sat
Iti Srimad Bhagavadgeetaasoopanishatsu
Brahmavidyaayaam
Yogashaastre Sri Krishnaarjunasamvaade
Raajavidyaa-raajaguhyayogo Naama
Navamo’dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the
science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna
and Arjuna, ends the ninth discourse entitled:
Observing that Arjuna was a
qualified aspirant and endowed with faith, Krishna declares to him the
sovereign knowledge and sovereign secret that is to be known by direct
experience. He adds that without faith in this knowledge man fails to reach God
and is reborn to suffer.
Now the Lord proceeds to
describe His nature as the eternal, all-comprehensive Truth. He is everything
that is invisible and visible. He pervades everything that exists. He creates
everything, sustains everything, and when final dissolution takes place, absorbs
everything into Himself. He manifests them again when the next creation begins.
All beings who are ignorant of this knowledge are caught helplessly in the
cycle of birth and death. In the midst of this creation, preservation and dissolution
of the universe, the Lord stands as a silent witness, unaffected and
unattached. He is the sole director, sustainer and supervisor of His Cosmic
Prakriti. Ignorant beings are not able to recognise the Lord in one who has
realised Him. Although these cruel beings assume a human form, their nature is
that of demons. The God-realised Mahatma, on the other hand, is a man of
knowledge, and perceives Him indwelling all beings and creatures. He beholds
the underlying unity of existence in all names and forms.
The Lord’s divine protection is
assured to all those who take refuge in Him. Whatever path a devotee follows,
he ultimately reaches Him. He is the goal of the various methods of spiritual practice.
Devotion, Sri Krishna emphasises, is the essence of all spiritual discipline.
If this supreme element is present, then the devotee is freed from bondage. The
Lord observes the motive and degree of devotion. Even the most sinful and
diabolical man, if he takes a radical turn towards the path of righteousness
and truth, reaches the Lord. Whatever vocation one follows, one can attain the Lord
if one seeks earnestly and with loving devotion. The essential thing is to fix
the mind on the Lord and dedicate everything unto Him—one’s body, mind,
actions, emotion and will.
