< Bhagavad-Gita (Besant 4th)

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NINTH DISCOURSE.

श्रीभगवानुवाच ।

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।

ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १ ॥

The Blessed Lord said:

To thee, the uncarping, verily shall I declare this profoundest Secret, wisdom with knowledge combined, which, having known, thou shalt be freed from evil. (1)

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ २ ॥

Kingly Science, kingly Secret, supreme Purifier, this; intuitional, according to righteousness,[1] very easy to perform, imperishable. (2)

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ३ ॥

Men without faith in this knowledge,[1] O ​Parantapa, not reaching Me, return to the paths of this world of death. (3)

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ४ ॥

By Me all this world is pervaded in My unmanifested aspect; all beings have root in Me, I am not rooted in them. (4)

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ५ ॥

Nor have beings root in Me; behold My sovereign Yoga! The support of beings, yet not rooted in beings, My Self their efficient cause. (5)

यथाऽऽकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ६ ॥

As the mighty air everywhere moving is rooted in the Ether,[2] so all beings rest rooted in Me—thus know thou. (6)

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सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ७ ॥

All beings, O Kaunteya, enter my lower nature[3] at the end of a world-age;[4] at the beginning of a world-age[4] again I emanate them. (7)

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ८ ॥

Hidden in Nature,[3] which is mine own, I emanate again and again all this multitude of beings, helpless, by the force of Nature[3]. (8)

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय । उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९ ॥

Nor do these works bind me, O Dhananjaya, enthroned on high unattached to actions. (9)

मयाऽध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनाऽनेन कौन्तेय जगद्विपरिवर्तते ॥ १० ॥

Under Me as supervisor, Nature[3] sends forth ​the moving and unmoving: because of this, O Kaunteya, the universe revolves. (10)

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ११ ॥

The foolish disregard Me, when clad in human semblance, ignorant of My supreme nature, the great Lord of beings; (11)

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ १२ ॥

Empty of hope, empty of deeds, empty of wisdom, senseless, partaking of the deceitful, brutal and demoniacal nature.[5] (12)

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ १३ ॥

Verily the Mahâtmâs, O Partha, partaking of My divine nature,[5] worship with unwavering ​mind,[6] having known Me, the imperishable source of beings. (13)

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ १४ ॥

Always magnifying Me, strenuous, firm in vows, prostrating themselves before Me, they worship Me with devotion ever harmonised. (14

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ १५ ॥

Others also, sacrificing with the sacrifice of wisdom, worship Me as the One and the Manifold everywhere present. (15)

अहं क्रतुरहं यज्ञः स्वधाऽहमहमौषधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ १६ ॥

I the ablation; I the sacrifice; I the ancestral offering; I the fire-giving herb; the mantram I; I also the butter; I the fire; the burnt-offering I; (16)

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पिताऽहमस्य जगतो माता धाता पितामहः । वेद्यं पवित्रमोङ्कार ऋक् साम यजुरेव च ॥ १७ ॥

I the Father of this universe, the Mother, the Supporter, the Grandsire, the Holy one to be known, the Word of Power,[7] and also the Rik, Sâma, and Yajur,[8] (17)

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ १८ ॥

The Path, Husband, Lord, Witness, Abode, Shelter, Lover, Origin, Dissolution, Foundation, house, Seed imperishable. (18)

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च । अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ १९ ॥

I give heat; I hold back and send forth the rain; immortality and also death, being and non-being[9] am I, Arjuna. (19)

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त्रैविद्या मां सोमपाः पूतपापाः यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥ २० ॥

The knowers of the three,[10] the Soma-drinkers, the purified from sin, worshipping Me with sacrifice, pray of Me the way to heaven; they, ascending to the holy world of the Ruler of the Shining Ones, eat in heaven the divine feasts of the Shining Ones. (20)

ते तं भुक्त्वा स्वर्गलोकं विशालम्

क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।

एवं त्रयीधर्ममनुप्रपन्नाः

गतागतं कामकामा लभन्ते ॥ २१ ॥

They, having enjoyed the spacious heaven-world, their holiness withered,[11] come back to ​this world of death. Following the virtues enjoined by the three,[12] desiring desires, they obtain the transitory. (21)

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ २२ ॥

To those men who worship Me alone thinking of no other, to those ever harmonious, I bring full security. (22)

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयाऽन्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ २३ ॥

Even the devotees of other Shining Ones, who worship full of faith, they also worship Me, O son of Kuntî, though contrary to the ancient rule. (23)

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ २४ ॥

I am indeed the enjoyer of all sacrifices and ​also the Lord, but they know Me not in Essence, and hence they fall. (24)

यान्ति देवव्रता देवान् पितॄन्यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ २५ ॥

They who worship the Shining Ones go to the Shining Ones; to the Ancestors[13] go the Ancestor-worshippers; to the Elements[14] go those who sacrifice to Elementals; but My worshippers come unto Me. (25)

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ २६ ॥

He who offereth to Me with devotion a leaf, a flower, a fruit, water, that I accept from the striving self, offered as it is with devotion. (26)

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ २७ ॥

Whatsoever thou doest, whatsoever thou eatest, ​whatsoever thou offerest, whatsoever thou givest, whatsoever thou doest of austerity, O Kaunteya, do thou that as an offering unto Me. (27)

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ २८ ॥

Thus shalt thou be liberated from the bonds of action, yielding good and evil fruits; thyself harmonised by the yoga of renunciation, thou shalt come unto Me when set free. (28)

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ २९ ॥

The same am I to all beings; there is none hateful to Me nor dear. They verily who worship Me with devotion, they are in Me, and I also in them. (29)

अपि चेत्सुदुराचारो भजते मामनन्यभाक् । साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥ ३० ॥

Even if the most sinful worship Me, with un​divided heart, he too must be accounted righteous, for he hath rightly resolved; (30)

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ३१ ॥

Speedily he becometh dutiful and goeth to eternal peace; O Kaunteya, know thou for certain that My devotee perisheth never. (31)

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ३२ ॥

They who take refuge with Me, O Partha, though of the womb of sin, women, Vaishyas,[15] even Shûdras,[16] they also tread the highest path. (32)

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा । अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ३३ ॥

How much rather then holy Brâhmanas and ​devoted royal saints; having obtained this transient joyless world, worship thou Me. (33)

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ३४ ॥

On Me fix thy mind,[17] be devoted to Me; sacrifice to Me; prostrate thyself before Me; harmonised thus in the Self, thou shalt come unto Me, having Me as thy supreme goal. (34)

इति श्रीमद्भगवद्गीता॰ राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ।

Thus in the glorious Upanishads of the Bhagavad-Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Shrî Krishna and Arjuna, the ninth discourse, entitled:

THE YOGA OF THE KINGLY SCIENCE AND THE KINGLY SECRET.

  1. ↑ 1.0 1.1 Dharma.
  2. ↑ Akâsha.
  3. ↑ 3.0 3.1 3.2 3.3 Prakriti.
  4. ↑ 4.0 4.1 Kalpa, a period of activity, of manifestation.
  5. ↑ 5.0 5.1 Prakriti. The Tamasic Guna, or the dark quality of Prakriti, characterises the beings here spoken of as rakshasic and asuric. Rakshasas were semi-human beings, brutal and bloodthirsty; Asuras were the opponents of the Devas.
  6. ↑ Manah.
  7. ↑ Aumkara, the Sacred Word, Aum.
  8. ↑ The Three Vedas.
  9. ↑ Sat and Asat, the final pair of opposites, beyond which is only the One.
  10. ↑ The Three Vedas.
  11. ↑ The fruit of their good deeds finished, their reward exhausted.
  12. ↑ Vedas.
  13. ↑ Pitris.
  14. ↑ Bhutas, Elementals or nature-spirits.
  15. ↑ The third, the merchant caste.
  16. ↑ The fourth, the manual labouring class.
  17. ↑ Manah.
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