Chapter 9. Raja-guhya-yoga: The Hidden Treasure of Devotion

श्रीभगवानुवाच ।

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥१॥

śrī-bhagavān uvācha॥

idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave
jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase ’śubhāt [1]

sri-bhagavan uvacha–The Supreme Lord said: (aham) pravaksyami–I now tell; te–you; anasuyave–who are without envy; idam–this; guhyatamam–most hidden; jnanam–knowledge of pure devotion for Me (singing My glories which expands into unlimited services); vijnana-sahitam tu–up to direct realisation of Me; jnatva–knowing; yat–which; (tvam)–you; moksyase–will be liberated; asubhat–from inauspiciousness, or, from all that is opposed to devotion. [1]

Translation:

1 The Supreme Lord said: I now reveal to you, who are without envy, this most hidden treasure of knowledge of pure devotion, with direct realisation of Me, knowing which you will be liberated from inauspiciousness — from all that is opposed to devotion.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्म्यं सुसुखं कर्त्तुमव्ययम् ॥२॥

rāja-vidyā rāja-guhyaṁ pavitram idam uttamam
pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartum avyayam [2]

(viddhi)–Know; idam–this; raja-vidya–as the king of knowledge; raja-guhyam–the most secret of secrets; uttamam–supreme; pavitram–pure; pratyaksa-avagamam–attained by direct realisation; dharmyam–the perfection of religion; kartum susukham–very easy to practise; avyayam (cha)–and imperishable. [2]

Translation:

2 Know this to be the king of secrets, the king of knowledge, supreme, pure, and imperishable. It is known by direct realisation (by one eager to serve Me), it is the perfection of religion, and very easy to practise.

अश्रद्दधानाः पुरुषा धर्म्मस्यास्य परन्तप ।
अप्राप्य मां निवर्त्तन्ते मृत्युसंसारवर्त्त्मनि ॥३॥

aśraddadhānāḥ puruṣā dharmasyāsya parantapa
aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani [3]

(he) parantapa–O conqueror of the enemy; purusah–persons; asraddadhanah–lacking faith; asya dharmasya–in this pure life of devotion for Me; aprapya–unable to reach; mam–Me; nivartante–ever revolve; mrtyu-samsara-vartmani–on the path of death in the material world. [3]

Translation:

3 O conqueror of the enemy, men who have no faith in this hidden treasure of devotion to Me are unable to reach Me, and so they remain wandering on the path of death in the material world.

मया ततमिदं सर्व्वं जगदव्यक्तमूर्त्तिना ।
मत्स्थानि सर्व्वभूतानि न चाहं तेष्ववस्थितः ॥४॥

mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni na chāhaṁ teṣv avasthitaḥ [4]

idam–This; sarvam jagat–whole world; tatam–is pervaded; maya–by Me; avyakta-murtina–by My unmanifest form. sarva-bhutani–All beings; mat-sthani–are situated in Me, the infinite; aham cha–but I; na avasthitah–am not situated; tesu–in them. [4]

Translation:

4 This entire universe is pervaded by Me in My unmanifest form, and all beings are situated in Me; yet I am not in them.

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

na cha mat-sthāni bhūtāni paśya me yogam aiśvaram
bhūta-bhṛn na cha bhūta-stho mamātmā bhūta-bhāvanaḥ [5]

bhutani na cha mat-sthani–Yet all beings are not situated in Me. pasya–Behold; me–My; aisvaram yogam–supreme mystical power. mama–My; atma–self; bhuta-bhrt–is the mainstay; bhuta-bhavanah cha–and origin of all beings; (kintu)–yet; na bhuta-sthah–is not in them. [5]

Translation:

5 Again, they are not in Me. Behold My supreme mystical power of inconceivable oneness and difference (achintya-bhedabheda). I, Myself, am the mainstay and origin of all beings, but I am not in them.

यथाकाशस्थितो नित्यं वायुः सर्व्वत्रगो महान्
तथा सर्व्वाणि भूतानि मत्स्थानीत्युपधारय ॥६॥

yathākāśa-sthito nityaṁ vāyuḥ sarvatra-go mahān
tathā sarvāṇi bhūtāni mat-sthānīty upadhāraya [6]

upadharaya–Conceive; iti–in this way: yatha–as; mahan–the mighty; vayuh–air or wind; sarvatra-gah–going everywhere; nityam–always; akasa-sthitah–rests in the sky; tatha–similarly; sarvani bhutani–all beings; mat-sthani–rest in Me. [6]

Translation:

6 Know that as the mighty wind blowing everywhere rests always in the sky, similarly, all beings rest in Me.

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

sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām
kalpa-kṣaye punas tāni kalpādau visṛjāmy aham [7]

(he) kaunteya–O Kaunteya; kalpa-ksaye–at the millenium’s end; sarva-bhutani–all beings; yanti–merge; mamikam prakrtim–in My trimodal material nature. kalpa-adau–With a new day of Brahma; aham–I; visrjami–manifest; tani–them; punah–again. [7]

Translation:

7 O son of Kunti, at the end of the millenium, all beings are merged in the material nature of three modes, which is My external potency; and at the beginning of a new millennium, I make them manifest again.

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

prakṛtiṁ svām avaṣṭabhya visṛjāmi punaḥ punaḥ
bhūta-grāmam imaṁ kṛtsnam avaśaṁ prakṛter vaśāt [8]

avastabhya–Controlling; svam prakrtim–My trimodal nature; (aham)–I; punah punah–repeatedly; visrjami–manifest; imam–this; krtsnam–entire; bhuta-gramam–multitude of beings; avasam–who are helplessly; prakrteh vasat–controlled by their natures acquired through their previous actions. [8]

Translation:

8 I control My potency of material nature, to repeatedly manifest the multitude of beings, who are helplessly controlled by their natures.

न च मां तानि कर्म्माणि निबध्नन्ति धनञ्जय ।
उदासीनवदासीनमसक्तं तेषु कर्म्मसु ॥९॥

na cha māṁ tāni karmāṇi nibadhnanti dhanañjaya
udāsīnavad āsīnam asaktaṁ teṣu karmasu [9]

(he) dhananjaya–O Dhananjaya; tani karmani–those actions of manifestation, sustenance, and withdrawal; na nibadhnanti–cannot bind; mam–Me; asaktam–who am detached; udasinavat asinam cha–remaining as neutral; tesu karmasu–in those actions. [9]

Translation:

9 O conqueror of wealth, I remain detached and situated as neutral in the cosmic manifestation, sustenance, and withdrawal, and these functions cannot bind Me.

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्त्तते ॥१०॥

mayādhyakṣeṇa prakṛtiḥ sūyate sa-charācharam
hetunānena kaunteya jagad viparivartate [10]

(he) kaunteya–O Arjuna; maya adhyaksena–ordained by Me; prakrtih–My maya potency; suyate–produces; (jagat)–the universe; sa-chara-acharam–with moving and stationary beings. anena hetuna–By this cause; jagat–the universe; viparivartate–is repeatedly manifest. [10]

Translation:

10 O Kaunteya, ordained by Me, My illusory potency produces this universe of moving and stationary beings. Thus it is manifest over and over again.

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

avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam
paraṁ bhāvam ajānanto mama bhūta-maheśvaram [11]

ajanantah–Not knowing; param–the transcendental; bhavam–nature, reality; mama asritam manusim tanum–of My form of human features; mudhah–ignorant persons; avajananti–considering Me a mere mortal, blaspheme; mam–Me; bhuta-maha-isvaram–the Supreme Lord of all beings. [11]

Translation:

11 Not knowing the transcendental nature of My form of human features, ignorant persons blaspheme Me, the Supreme Lord of all beings, considering Me a mere mortal.

मोघाशा मोघकर्म्माणो मोघज्ञाना विचेतसः ।
राक्षसीमासुरीञ्चैव प्रकृतिं मोहिनीं श्रिताः ॥१२॥

moghāśā mogha-karmāṇo mogha-jñānā vichetasaḥ
rākṣasīm āsurīñ chaiva prakṛtiṁ mohinīṁ śritāḥ [12]

(te)–They; (bhavanti)–remain; mogha-asah–with vain hopes; mogha-karmanah–vain actions; mogha-jnanah–vain knowledge; (cha)–and; vichetasah–vain thoughts; sritah–adopting; raksasim–the ignorant; asurim cha–and passionate, demoniac; prakrtim eva–nature; mohinim–causing their delusion, their downfall. [12]

Translation:

12 Their hopes, acts, knowledge, and thoughts all in vain, such persons acquire the ignorant and demoniac nature, which leads to their downfall.

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

mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ
bhajanty ananya-manaso jñātvā bhūtādim avyayam [13]

tu–But; (he) partha–O son of Prtha, Arjuna; asritah–taking refuge in; daivim prakrtim–the godly nature; maha-atmanah–the great-hearted, the devoted souls; jnatva–knowing; mam–Me; bhuta-adim–as the origin of all that be; (cha)–and; avyayam–imperishable; bhajanti–worship, adore; (mam)–Me; ananya-manasah–whole-heartedly. [13]

Translation:

13 But, O Partha, the great-hearted souls take refuge in the divine nature, and they whole-heartedly worship and adore Me, knowing Me as the eternal origin of all.

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

satataṁ kīrtayanto māṁ yatantaś cha dṛḍha-vratāḥ
namasyantaś cha māṁ bhaktyā nitya-yuktā upāsate [14]

satatam–At all times, in all places and circumstances; mam kirtayantah–singing the glories of My divine Name, form, etc.; yatantah–striving to learn spiritual truths of My transcendental nature, personality, etc.; drdha-vratah cha–and unfailingly following the devotional observances such as Ekadasi and regular chanting of the Holy Name; namasyantah cha–offering obeisances unto Me and following all the practices of devotion; (te)–they; upasate–worship; mam–Me; bhaktya–with devotion; nitya-yuktah–earnestly aspiring for their eternal relationship with Me. [14]

Translation:

14 They continually chant My glories, strive to learn spiritual truths about Me, and faithfully follow the devotional practices. Bowing to Me and worshipping Me with devotion, they aspire for their eternal relationship with Me.

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

jñāna-yajñena chāpy anye yajanto mām upāsate
ekatvena pṛthaktvena bahudhā viśvato-mukham [15]

api cha–Also; jnana-yajnena–by performing the ‘knowledge-sacrifice’; anye–others, self-worshippers; yajantah–who offer oblations; mam upasate–worship Me; ekatvena–conscious of oneness; (anye cha)–and others, external form-worshippers; (mam upasate)–worship Me; prthaktvena–Visnu, but in the form of demigods, conscious of differentiation; (anye cha)–and yet others; (mam upasate)–worship Me; bahudha–in many ways; visvatah-mukham–as the cosmic or universal form. [15]

Translation:

15 Others perform the ‘knowledge-sacrifice’ and worship Me in oneness, others worship Me in differentiation, and yet others worship Me in a multitude of ways as the universal form.

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥१६॥

ahaṁ kratur ahaṁ yajñaḥ svadhāham aham auṣadham
mantro ’ham aham evājyam aham agnir ahaṁ hutam [16]

aham kratuh–I am the fire sacrifices Agnistoma, Atyagnistoma, Uktha, Sodasi, Atiratra, Aptoryama and Vajapeya, collectively known as Jyotistoma; aham yajnah–I am the five types of sacrifices to demigod deities such as the Visvadevas and others according to the smrti scriptures; aham svadha–I am the obsequial oblation offered to the ancestors; aham ausadham–I am the food; aham mantrah–I am the sacred incantation; aham ajyam–I am the ghee (clarified butter) and other sacrificial ingredients; aham agnih–I am the fire; aham hutam eva–I am the act of offering. [16]

Translation:

16 I am the Vedic Jyotistoma sacrifice and the five sacrifices to the Visvadeva demigods and others as enjoined in the smrti scriptures. I am the oblation to the ancestors, the food, and the mantra. I am the sacrificial ingredients such as ghee, I am the consecrated fire, and I am the act of offering.

पिताहमस्य जगतो माता धाता पितामहः ।
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥१७॥

pitāham asya jagato mātā dhātā pitāmahaḥ
vedyaṁ pavitram oṁkāra ṛk sāma yajur eva cha [17]

aham pita–I am the father; asya jagatah–of this universe; mata–the mother; dhata–the ordainer of the living beings’ fruits of actions; pitamahah–the grandfather; vedyam–the object of all knowledge; pavitram omkarah–the purifying pranava monosyllable; rk–the Rg-veda; sama–Sama-veda; yajuh eva cha–and Yajur-veda. [17]

Translation:

17 I am the father and the mother of the universe, the ordainer of the living beings’ fruits of actions, the forefather, and the object of all knowledge. I am the purifying Om, the Rg-, Sama-, and Yajur-vedas.

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

gatir bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt
prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījam avyayam [18]

(aham) gatih–I am the fruit of action; bharta–the maintainer; prabhuh–the Lord; saksi–the witness; nivasah–the refuge; saranam–the guardian; suhrt–the true friend; prabhavah–the universal manifestation; pralayah–withdrawal; sthanam–and sustenance; nidhanam–the reservoir; avyayam bijam–the imperishable seed. [18]

Translation:

18 And I am the goal, the maintainer, master, witness, refuge, guardian, and true friend. I am the universal manifestation, sustenance, and withdrawal. I am the reservoir, I am the original seed, I am the imperishable Supreme Lord.

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।
अमृतञ्चैव मृत्युश्च सदसच्चाहमर्ज्जुन ॥१९॥

tapāmy aham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi cha
amṛtañ chaiva mṛtyuś cha sad asach chāham arjuna [19]

cha–And; (he) arjuna–O Arjuna; aham tapami–I give heat; aham utsrjami–I bring forth; varsam–rain; nigrhnami cha–and I withdraw it. aham eva amrtam–I am immortality; mrtyuh cha–and death; sat–truth; asat cha–and untruth. [19]

Translation:

19 O Arjuna, I give heat, and the rain comes and goes by My will. I am immortality and death. I am truth and untruth.

त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोकम्
अश्नन्ति दिव्यान्दिवि देवभोगान् ॥२०॥

trai-vidyā māṁ soma-pāḥ pūta-pāpā
yajñair iṣṭvā svar-gatiṁ prārthayante
te puṇyam āsādya surendra-lokam
aśnanti divyān divi deva-bhogān [20]

trai-vidyah–Performers of the fruitive rituals of the Rg-, Yajur- and Sama-vedas; soma-pah–who take the remnants of soma-rasa, a beverage made from the soma creeper, dear to the demigods; puta-papah–and are purified of sin; istva–having worshipped; mam–Me; yajnaih–by sacrifice, but indirectly through the demigods; prarthayante–pray; svar-gatim–to attain the heavenly plane, the abode of the demigods. asadya–Reaching; punyam–in reward for their piety; sura-indra-lokam–the plane of Indra, heaven; te asnanti–they enjoy; divyan–the exalted; deva-bhogan–happiness of the demigods; divi–in heaven. [20]

Translation:

20 Persons who perform the fruitive ritualistic sacrifices prescribed in three of the Vedas worship Indra and other demigods. In fact, they worship Me, but in an indirect way. They drink the sacrificial remnants of the soma beverage, purify themselves of sin, and pray to attain the heavenly plane. As the result of their piety, they reach heaven and enjoy celestial pleasures.

ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्त्यलोकं विशन्ति ।
एवं त्रयीधर्म्ममनुप्रपन्न
गतागतं कामकामा लभन्ते ॥२१॥

te taṁ bhuktvā svarga-lokaṁ viśālaṁ
kṣīṇe puṇye martya-lokaṁ viśanti
evaṁ trayī-dharmam anuprapannā
gatāgataṁ kāma-kāmā labhante [21]

bhuktva–After enjoying; tam–that; visalam–vast; svarga-lokam–heavenly plane; punye ksine–with the exhaustion of their peity; te–they; visanti–enter; martya-lokam–the human plane. evam–In this way; kama-kamah–those desiring enjoyment; anuprapannah–given to; trayi-dharmam–the worship prescribed in three of the Vedas; labhante–attain; gata-agatam–coming and going in this world. [21]

Translation:

21 After enjoying the vast heavenly plane, upon the exhaustion of their pious merits they return to the human plane. In this way, persons desiring enjoyment who follow the Vedic rituals for demigod worship come and go — they undergo repeated birth and death in this material world.

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

ananyāś chintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [22]

aham–I; vahami–bear; yoga-ksemam–the responsibility of providing and protecting the necessities; tesam–of those; nitya-abhiyuktanam–who are exclusively devoted to Me; ye janah–and who; ananyah–exclusively; mam chintyantah–always think of Me; pari-upasate–and worship Me in all respects, every relationship. [22]

Translation:

22 I bear the responsibility of acquiring and protecting the necessities of My fully dependent devotees who are always absorbed in thought of Me, and who worship Me in every way.

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्व्वकम् ॥२३॥

ye ’py anya-devatā-bhaktā yajante śraddhayānvitāḥ
te ’pi mām eva kaunteya yajanty avidhi-pūrvakam [23]

(he) kaunteya–O son of Kunti; ye–those persons who; anya-devata-bhaktah api–although devotees of ‘other gods’; yajante–worship the demigods; sraddhaya-anvitah–with faith; te api–they too; yajanti–worship; mam eva–Me; avidhi-purvakam–but not in a way appropriate to attaining Me. [23]

Translation:

23 O Kaunteya, the devotees of the demigods who have faith in worshipping them, are actually worshipping Me, but incorrectly.

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

ahaṁ hi sarva-yajñānāṁ bhoktā cha prabhur eva cha
na tu mām abhijānanti tattvenātaś chyavanti te [24]

aham hi–I alone am; bhokta eva cha–the enjoyer; prabhuh cha–and the rewarder; sarva-yajnanam–of all sacrifices; tu–but; na abhijananti–being ignorant; mam–of Me; tattvena–in truth; te–they; atah–therefore; chyavanti–fall to take birth; (punah)–again. [24]

Translation:

24 I alone am the enjoyer and rewarder of all sacrifices, but being ignorant of My position, the demigod worshippers fall to take birth again.

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥२५॥

yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā yānti mad-yājino ’pi mām [25]

deva-vratah–The demigod worshippers; yanti–reach; devan–the demigods; pitr-vratah–the ancestral worshippers; yanti–reach; pitrn–their ancestors; bhuta-ijyah–the spirit worshippers; yanti–reach; bhutani–the spirits; mat-yajinah–My worshippers; yanti–reach; mam api–Me. [25]

Translation:

25 The demigod worshippers reach the demigods, the forefather worshippers go to the plane of their ancestors, and the worshippers of the spirits go to the spirits. But those who worship Me come to Me.

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

patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayachchhati
tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ [26]

yah–For one who; bhaktya–with devotion; prayachchhati–offers; me–Me; patram–a leaf; puspam–a flower; phalam–fruit; toyam–water; aham–I; asnami–partake of that — I affectionately accept; tat–that; bhakti-upahrtam–devotional offering; (tasya)–of that person; prayata-atmanah–of clean heart. [26]

Translation:

26 If one offers Me with devotion a leaf, flower, fruit, or water, I affectionately accept that offering of the clean hearted devotee.

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

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat
yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam [27]

(he) kaunteya–O Arjuna, son of Kunti; yat (tvam) karosi–whatever you do, general or scripturally prescribed actions; yat asnasi–whatever you eat; yat juhosi–whatever you offer in sacrifice; yat dadasi–whatever you give in charity; yat tapasyasi–and whichever austerity you perform or vow you keep; tat kurusva–do that; mat-arpanam–as an offering unto Me. [27]

Translation:

27 O Kaunteya, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give, and whatever vow you may keep — do everything as an offering unto Me.

शुभाशुभफलैरेवं मोक्ष्यसे कर्म्मबन्धनैः ।
सन्न्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥२८॥

śubhāśubha-phalair evaṁ mokṣyase karma-bandhanaiḥ
sannyāsa-yoga-yuktātmā vimukto mām upaiṣyasi [28]

(karma-kurvan)–Acting; evam–in this way; moksyase–you will be liberated; karma-bandhanaih–from bondage to action; subha-asubha-phalaih–and its auspicious or inauspicious results. sannyasa-yoga-yukta-atma–With mind linked to Me by renouncing the fruits of your actions; vimuktah (san)–being perfectly liberated; mam upaisyasi–you will reach Me. [28]

Translation:

28 Acting thus, you will be freed from bondage to action and its auspicious or inauspicious results. With mind selflessly linked to Me, you will be perfectly liberated, and you will come to Me.

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

samo ’haṁ sarva-bhūteṣu na me dveṣyo ’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā mayi te teṣu chāpy aham [29]

aham samah–I am equal; sarva-bhutesu–to all beings; na asti–there is neither; dvesyah–an enemy; priyah (cha) na–nor a friend; me–for Me;. tu–but; ye bhajanti–whoever serves; mam–Me; bhaktya–with love; (yatha)–as; te–they; (asaktah)–are attached; mayi–to Me; aham api cha–I, too; (tatha asaktih)–am similarly attached; tesu–to them. [29]

Translation:

29 I am equal to all, so no one is My enemy or My friend. Yet, for those who serve Me with love, as they are bound by affection for Me, I am similarly bound by the tie of affection for them.

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

api chet suduracharo bhajate mam ananya-bhak
sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ [30]

chet–If; api–even; suduracharah–a person of sinful practices; bhajate–serves; mam–Me; ananya-bhak–with exclusive devotion (giving up all other endeavours such as karma and jnan); eva–certainly; sah mantavyah–he should be regarded; sadhuh–as a saintly person; hi–because; sah samyak vyavasitah–his resolve is perfect. [30]

Translation:

30 If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is perfect.

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

kṣipraṁ bhavati dharmātmā śaśvach-chhāntiṁ nigachchhati
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [31]

[1] (sah)–He (who dedicates himself to Me); ksipram–swiftly; bhavati–becomes; dharma-atma–a person of virtuous practices; nigachchhati–and attains; sasvat–constant; santim–peace, relief from obstacles. (he) kaunteya–O son of Kunti; pratijanihi–declare; (iti)–thus; me–My; bhaktah–devotee; na pranasyati–is never vanquished. [31][2] (he) kaunteya–O son of Kunti; pratijanihi–promise and declare it; (iti)–that; me bhaktah–My devotee; na pranasyati–is never vanquished. (sah)–That person who proclaims this; ksipram–swiftly; bhavati–becomes; dharma-atma–virtuous, religious; nigachchhati–and attains; sasvat–constant; santim–peace, joy. [31]

Translation:

31 He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world that My devotee is never vanquished!

or

31 O son of Kunti, declare to the world that My devotee is never vanquished. One who declares this swiftly becomes virtuous and attains eternal joy.

Commentary

The second interpretation of this verse was revealed to Srila Bhakti Vinod Thakur in a dream.

In the Srimad Bhagavatam (11.11.32) Lord Sri Krishna says:

आज्ञायैवं गुणान्दोषान्मयादिष्टानपि स्वकान् ।
धर्म्मान्सन्त्यज्य यः सर्व्वान्मां भजेत्स च सत्तमः ॥

ājñāyaivaṁ guṇān doṣān mayādiṣṭān api svakā
dharmān santyajya yaḥ sarvān māṁ bhajet sa cha sattamaḥ॥

«The best of the saintly persons are those who have surpassed the forms of duties that I, Myself, have recommended in the scriptures for the people in general. Although it is My directive, they cross it and render loving service to Me.»

In society, one must obey the law, but there is also the situation of crossing the law to show fidelity to the king. If one risks his life and reputation, and crossing the general law enters the royal chamber to combat an assassin, then he will be considered the most loyal servitor. Similarly, the Lord is saying, «I have already given some direction for the people in general. Do this, don’t do that, don’t cross these laws, etc. But if for My interest anyone takes the risk of committing sin, then he should be considered the best of My devotees.

«So, Arjuna, go and declare it, promise to the public that the ananya-bhak (verse 30), the exclusively devoted persons, will never come to ruin. Then you will get the benefit. You will become dharmatma, religious, and attain eternal divine happiness. The ananya-bhak, the exclusive devotees, have already crossed the threshold of dharma, the standard of dutifulness, and taken the risk to throw themselves fully into My service. Sarva dharman parityajya Mam ekam saranam vraja (18.66). There is no question of them ‘becoming’ virtuous or religious as they long before surpassed dharma and took the risk and entered into prema-dharma, My loving service, transcending both piety and sinfulness.»

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

māṁ hi pārtha vyapāśritya ye ’pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās te ’pi yānti parāṁ gatim [32]

(he) partha–O Arjuna; ye api–even those who; syuh–may be considered ; papa-yonayah–low-born persons; striyah–women; vaisyah–merchants; tatha sudrah–and labourers; vyapasritya hi–if they take full shelter; mam–in Me; te api yanti–they, too, attain; param gatim–the supreme destination. [32]

Translation:

32 O son of Prtha, persons of low birth, women, merchants or labourers — they, too, attain the supreme destination by taking full refuge in Me.

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

kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā
anityam asukhaṁ lokam imaṁ prāpya bhajasva mām [33]

kim punah–Not to mention that; bhaktah (santah)–having become devoted to Me; punyah–the pure; brahmanah–brahmans; tatha–and; rajarsayah–saintly kings; (param gatim yanti)–will surely attain the supreme destination. prapya–(Therefore) having achieved; imam–this; anityam–temporary; asukham–miserable; lokam–human body; bhajasva–serve; mam–Me. [33]

Translation:

33 So can there be any doubt that those brahmans and saintly kings who are pure devotees will achieve the supreme goal? Therefore, worship Me, since although this human body is temporary and a place of suffering, it is attained only after many births and it affords the best opportunity to render devotional service to Me.

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

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ [34]

bhava–Be; mat-manah–always conscious of Me; mat-bhaktah–My devoted servitor; mat-yaji (cha)–and My worshipper. namaskuru–Offer obeisances; mam–to Me. evam–In this way; yuktva atmanam–having dedicated yourself to Me; mat-parayanah–taking refuge in Me; esyasi–you will reach; mam eva–Me. [34]

Translation:

34 Always think of Me, be my devotee, always worship Me and offer obeisances to Me. Thus offering yourself to Me and taking refuge in Me, you will come to Me.

इति श्रीमहाभारते शतसाहस्र्यां संहितायां वैयासिक्या भीष्मपर्व्वणि
श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्ज्जुनसंवादे राजगुह्ययोगो नाम नवमोऽध्यायः ॥९॥

iti sri-mahabharate sata-sahasryam samhitayam vaiyasikyam
bhisma-parvani srimad-bhagavad-gitasupanisatsu brahma
vidyayam yoga-sastre sri-krsnarjuna-samvade raja-
guhya-yogo nama navamo ’dhyayah [9]

End of Chapter Nine
The Hidden Treasure of Devotion
from the conversation
of Sri Krishna and Arjuna
in Srimad Bhagavad-gita Upanisad
the yoga scripture of transcendental knowledge
in Bhisma Parva of Sri Mahabharata, the holy scripture
revealed by Srila Vyasadev in a hundred thousand verses.