Sanskrit text in Devanagari, Kannada, Gujarati, English, Telugu

||om tat sat||

ಶ್ರೀ ಭಗವಾನುವಾಚ:

ಇದಂ ತು ತೇ ಗುಹ್ಯತಮಂ ಪ್ರವಕ್ಷ್ಯಾಮ್ಯನಸೂಯವೇ |
ಜ್ಞಾನಂ ವಿಜ್ಞಾನಸಹಿತಂ ಯತ್ ಜ್ಞಾತ್ವಾ ಮೋಕ್ಷ್ಯಸೇsಶುಭಾತ್ ||1||

"I will tell this highest secret to you, the one who has gone beyond petty jealousies. That is the knowledge embedded with experience, knowing which you will be free from all evil."

ಭಗವದ್ಗೀತ
ನವಮಾಧ್ಯಾಯಃ
ರಾಜ ವಿದ್ಯಾ ರಾಜಗುಹ್ಯ ಯೋಗಃ

Krishna begins the ninth chapter by telling Arjuna that he, Krishna, will teach Arjuna that secret knowledge which will free from him evil (or knowing which, Arjuna will attain Liberation).
 
This sounds like a familiar refrain. In the seventh chapter also, Krishna starts by saying: "since you have an interest in Me (Brahman), I will tell you how you may know Me fully" ("ಅಸಂಶಯಂ ಸಮಗ್ರಂ ಮಾಂ ಯಥಾ ಜ್ಞಾಸ್ಯಸಿ ತತ್ ಶೃಣು"), emphasizing that one will know Him fully and without any doubt. In fact, He promises that, "ಯತ್ ಜ್ಞಾತ್ವಾ ನ ಇಹ ಭೂಯೋ ಅನ್ಯತ್ ಜ್ಞಾತವ್ಯಂ ಅವಶಿಷ್ಯತೇ" ("knowing which, there is nothing else that is worth knowing; that knowledge I will teach you").

Then Krishna describes the nature of Brahman, which consists of “apara” and “Para.” ಅಪರಾ consists of all the earthly elements (ಭೂಮಿ ರಾಪೋ ನಲೋ ವಾಯು) and the superior "ಪರಾ" is the basis of all living beings. ಪರಾ and ಅಪರಾ are responsible for all the sentient and insentient beings in the universe.

Krishna describes how Brahman pervades all beings and how Brahman is the seed in all beings. That nature of Brahman is not known to all because of ignorance and Maya. Only those who are able to overcome the ignorance are able to perceive Brahman and attain Liberation (Moksha). Liberation is the realization of Brahman as none other than the Self. Liberation is also actions performed without wanting the enjoyment of fruits (or results of the actions).

Further elaborating on the nature of Brahman, Krishna says that those who realize Him as existing as part of everything—
“Adhibhuta, Adhidaivam, Adhiyagnya”—are able to remember Him even in their last moments. And if such a one lets the vital force (Prana) leave the body while uttering the syllable "om", that person will attain Moksha. But this may be an arduous task beyond all but a few. So Krishna also elaborates on an easier way to Liberation.

But by the end of the eighth chapter, one may be perplexed by the thought of having to remember the Almighty as a way to attain Moksha, uttering "om" in those final moments. One might even wonder if that is the only way of attaining Moksha. As though to answer that fear, Krishna starts the ninth chapter with a promise, just as he did in the seventh chapter. The promise is to reveal that knowledge which frees people from all evil.

That is Raja Vidya Raja Guhya Yoga.

Raja Vidya is that Vidya or "knowledge" that is the most valuable. That most valuable knowledge is none other than the knowledge of Brahman. It is secret by virtue of it not being known to many. That is the topic of this chapter nine, and chapter nine is titled "Rajavidya Rajaguhya Yoga."


Sloka 1

ಶ್ರೀ ಭಗವಾನುವಾಚ:

ಇದಂ ತು ತೇ ಗುಹ್ಯತಮಂ ಪ್ರವಕ್ಷ್ಯಾಮ್ಯನಸೂಯವೇ |
ಜ್ಞಾನಂ ವಿಜ್ಞಾನಸಹಿತಂ ಯತ್ ಜ್ಞಾತ್ವಾ ಮೋಕ್ಷ್ಯಸೇಽಶುಭಾತ್ ||1||

ಸ|| ಯತ್ ಜ್ಞಾತ್ವಾ ಅಶುಭಾತ್ ಮೋಕ್ಷ್ಯಸೇ (ತತ್) ಇದಂ ಗುಹ್ಯತಮಂ ವಿಜ್ಞಾನಸಹಿತಮ್  ಜ್ಞಾನಂ ಅನಸೂಯವೇ ತೇ ಪ್ರವಕ್ಷ್ಯಾಮಿ ||1||

Sloka meanings:

ಯತ್ ಜ್ಞಾತ್ವಾ ಅಶುಭಾತ್ ಮೋಕ್ಷ್ಯಸೇ - having known which, you will be free from evil
(ತತ್) ಇದಂ ಗುಹ್ಯತಮಂ - (that) this highest secret
ವಿಜ್ಞಾನಸಹಿತಮ್ ಜ್ಞಾನಂ - knowledge with experience,
ಅನಸೂಯವೇ ತೇ ಪ್ರವಕ್ಷ್ಯಾಮಿ - you, the one not given to jealousy, I will tell

Sloka summary:

"I will tell you, the one not given to jealousy, that highest secret, knowledge with experience, having known which, you will be free from evil." ||1||

Krishna addresses Arjuna as, “the one not given to jealousy.” It is an indication that Arjuna is fit to receive the highest knowledge. It is normal for a Guru to proceed only after testing the disciple to see if he is fit for a higher level of knowledge. Krishna, by way of his addressing Arjuna, confirms that Arjuna is indeed fit to receive the knowledge that He is about to teach. That is, “ವಿಜ್ಞಾನಸಹಿತಂ ಜ್ಞಾನಮ್”: knowledge with experience. If Arjuna grasps this knowledge, there is nothing else for him to know.


Sloka 2

ರಾಜವಿದ್ಯಾ ರಾಜಗುಹ್ಯಂ ಪವಿತ್ರಮಿದಮುತ್ತಮಮ್ |
ಪ್ರತ್ಯಕ್ಷಾವಗಮಂ ಧರ್ಮ್ಯಂ ಸುಸುಖಂ ಕರ್ತುಮವ್ಯಯಮ್ ||2||

ಸ|| ಇದಂ ರಾಜವಿದ್ಯಾ ರಾಜಗುಹ್ಯಂ ಉತ್ತಮಮ್ ಪವಿತ್ರಮ್ ಪ್ರತ್ಯಕ್ಷಾವಗಮಮ್ ಧರ್ಮ್ಯಮ್ ಕರ್ತುಮ್ ಸುಸುಖಮ್ ಅವ್ಯಯಮ್ ||2||

Sloka meanings:

ರಾಜವಿದ್ಯಾ - best of all knowledge
ರಾಜಗುಹ್ಯಂ - the highest secret
ಉತ್ತಮಮ್ ಪವಿತ್ರಮ್ - the best and the purifier
ಪ್ರತ್ಯಕ್ಷಾವಗಮಮ್ - directly realizable
ಧರ್ಮ್ಯಮ್ - righteous
ಕರ್ತುಮ್ ಸುಸುಖಮ್ - very easy to practice
ಅವ್ಯಯಮ್ - imperishable

Sloka summary:

"It is the best of all learnings, the highest secret. It is the best purifier, directly realizable, and righteous. It is very easy to practice, and is imperishable." ||2||

ರಾಜವಿದ್ಯಾ means "the best of all knowledge." It is also translated as “Supreme Knowledge” or “Sovereign Knowledge.” That is, the Knowledge of the Divine Self. It is the highest knowledge.

ಗುಹ್ಯಂ means “secret.” ರಾಜಗುಹ್ಯಂ means then, “the highest secret.” It is also translated as the “Supreme Secret” or “Sovereign Secret.” Knowledge of the Divine Self is that highest secret because it is not known to all. This knowledge of the Divine Self is the main topic of this chapter.


Sloka 3

ಅಶ್ರದ್ಧಧಾನಾಃ ಪುರುಷಾ ಧರ್ಮಸ್ಯಾಸ್ಯ ಪರನ್ತಪ |
ಅಪ್ರಾಪ್ಯ ಮಾಂ ನಿವರ್ತನ್ತೇ ಮೃತ್ಯು ಸಂಸಾರವರ್ತ್ಮನಿ ||3||

ಸ|| ಹೇ ಪರನ್ತಪ! ಅಸ್ಯ ಧರ್ಮಸ್ಯ ಅಶ್ರದ್ಧಧಾನಾಃ ಪುರುಷಾಃ ಮಾಂ ಅಪ್ರಾಪ್ಯ ಮೃತ್ಯುಸಂಸಾರವರ್ತ್ಮನಿ ನಿವರ್ತನ್ತೇ ||3||

Sloka meanings:

ಧರ್ಮಸ್ಯಾಸ್ಯ - ಅಸ್ಯ ಧರ್ಮಸ್ಯ - in this Dharma
ಅಶ್ರದ್ಧಧಾನಾಃ ಪುರುಷಾ - people without faith
ಮಾಂ ಅಪ್ರಾಪ್ಯ - not being able to attain Me
ನಿವರ್ತನ್ತೇ - returning again
ಮೃತ್ಯುಸಂಸಾರವರ್ತ್ಮನಿ - in this path of repeated deaths

Sloka Summary:

"O Parantapa in this Dharma, people without faith return to the path of repeated deaths, unable to attain Me." ||3||

Faith is the key. Those without faith give up and return to the cycle of birth and death, forever lost in this busy life, earning merits and demerits.


 Sloka 4

ಮಯಾ ತತಮಿದಂ ಸರ್ವಂ  ಜಗದವ್ಯಕ್ತಮೂರ್ತಿನಾ |
ಮತ್ಥ್ಸಾನಿ ಸರ್ವಭೂತಾನಿ ನ ಚಾಹಂ ತೇಷ್ವವಸ್ಥಿತಃ ||4||

ಸ|| ಇದಂ ಸರ್ವಂ ಜಗತ್  ಅವ್ಯಕ್ತಮುರ್ತಿನಾ ಮಯಾ ತತಮ್ | ಸರ್ವಭೂತಾನಿ ಮತ್ಥ್ಸಾನಿ | ಅಹಂ ತೇಷು ನ ಅವಸ್ಥಿತಃ ||4||

Sloka meanings:
.
ಇದಂ ಸರ್ವಂ ಜಗತ್ - the whole world
ಅವ್ಯಕ್ತಮೂರ್ತಿನಾ ಮಯಾ ತತಮ್ - pervaded by My unmanifested form
ಸರ್ವಭೂತಾನಿ ಮತ್ಥ್ಸಾನಿ - all beings are in Me
ಅಹಂ ತೇಷು ನ ಅವಸ್ಥಿತಃ - I do not dwell in them

Sloka summary:

"The whole world is pervaded by My unmanifested form. All beings are in Me. I do not dwell in them." ||4||

Here, Krishna is saying: “Arjuna, what you see is My manifested form. But it is My unmanifested form of the Supreme Being that pervades all beings.” Does Krishna’s later statement, “I do not dwell in them," contradict His first statement? No, because beings are perishable. The imperishable cannot be part of a perishable thing (the body). So "I am not in them" is correct. The imperishable part of us is the "Self,” which is part of the Supreme Being.


Sloka 5
 
ನ ಚ ಮತ್ಥ್ಸಾನಿ ಭೂತಾನಿ ಪಶ್ಯಮೇ ಯೋಗಮೈಶ್ವರಮ್ |
ಭೂತಭೃನ್ನಚ ಭೂತಸ್ಥೋ ಮಮಾತ್ಮಾ ಭೂತಭಾವನಃ ||5||

ಸ|| ಭೂತಾನಿ ಮತ್ಥ್ಸಾನಿ  ನ ಚ | ಮೇ ಐಶ್ವರಮ್ ಯೋಗಮ್ ಪಶ್ಯ | ಮಮ ಆತ್ಮಾ ಭೂತಭೃತ್ ಭೂತಭಾವನಃ ಅಪಿ ಭೂತಸ್ಥಃ ನ ಚ ||5||

Sloka meanings:

ಭೂತಾನಿ ಮತ್ಥ್ಸಾನಿ ನ ಚ - the beings do not exist in Me
ಮೇ ಐಶ್ವರಮ್ ಯೋಗಮ್ ಪಶ್ಯ - behold my divine Yoga
ಮಮ ಆತ್ಮಾ - My Self (the manifested form)
ಭೂತಭೃತ್ - sustainer of all beings
ಭೂತಭಾವನಃ - source of all beings
ಭೂತಸ್ಥಃ ನ ಚ - not contained in all beings

Sloka summary:

"The beings do not exist in Me. Behold My Divine Yoga. My Self (the manifested form), the sustainer of all beings, the source of all beings, is not contained in all beings." ||5||

Here, though the Supreme Being is the sustainer and source of all beings. He is also detached from the beings he sustains and does not dwell in them.


Sloka 6

ಯಥಾಽಽಕಾಶಸ್ಥಿತೋ ನಿತ್ಯಂ ವಾಯುಸ್ಸರ್ವತ್ರಗೋ ಮಹಾನ್ |
ತಥಾ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಮತ್ಥ್ಸಾನೀತ್ಯುಪಧಾರಯ ||6||

ಸ|| ಯಥಾ ಸರ್ವತ್ರಗಃ ಮಹಾನ್ ವಾಯುಃ ನಿತ್ಯಂ ಆಕಾಶಸ್ಥಿತಃ ತಥಾ ಸರ್ವಾಣಿಭೂತಾನಿ ಮತ್ಥ್ಸಾನಿ ಇತಿ ಉಪಧಾರಯ ||6||

Sloka meanings:

ಯಥಾ ಸರ್ವತ್ರಗಃ ಮಹಾನ್ ವಾಯುಃ - just as the vast air spread all over
ನಿತ್ಯಂ ಆಕಾಶಸ್ಥಿತಃ - subsists within space
ತಥಾ ಸರ್ವಾಣಿಭೂತಾನಿ - similarly all beings
 ಮತ್ಥ್ಸಾನಿ ಇತಿ ಉಪಧಾರಯ - know that, they are in Me

Sloka summary:

"Just as the vast air, spread all over, subsists within space,
similarly, know that all beings are in Me." ||6||

The air, moving everywhere, ever rests in space. So do all beings rest in the Supreme which pervades everything.


Sloka 7

ಸರ್ವ ಭೂತಾನಿ ಕೌನ್ತೇಯ ಪ್ರಕೃತಿಂ ಯಾನ್ತಿ ಮಾಮಿಕಾಮ್ |
ಕಲ್ಪಕ್ಷಯೇ ಪುನಸ್ತಾನಿ ಕಲ್ಪಾದೌ ವಿಸೃಜಾಮ್ಯಹಮ್ ||7||

ಸ||ಹೇ ಕೌನ್ತೇಯ | ಸರ್ವಭೂತಾನಿ ಕಲ್ಪಕ್ಷಯೇ ಮಾಮಿಕಾಂ ಪ್ರಕೃತಿಂ ಯಾನ್ತಿ | ಕಲ್ಪಸ್ಯ ಆದೌ ತಾನಿ ಪುನಃ ಅಹಮ್ ವಿಸೃಜಾಮಿ ||7||

Sloka meanings:

ಸರ್ವಭೂತಾನಿ ಕಲ್ಪಕ್ಷಯೇ - all beings at the end of the cycle
ಮಾಮಿಕಾಂ ಪ್ರಕೃತಿಂ ಯಾನ್ತಿ - return to My nature
ಕಲ್ಪಸ್ಯ ಆದೌ ತಾನಿ - at the beginning of the cycle
ಪುನಃ ಅಹಮ್ ವಿಸೃಜಾಮಿ - again I project them

Sloka summary:

"Kaunteya, at the end of the cycle, all beings return to My nature. At the beginning of the cycle, I project them again." ||7||

All beings merge into Brahman at the end of the cycle, only to be created again at the start of the next cycle. Again, the Lord is the source and the end of all beings.


 Sloka 8

ಪ್ರಕೃತಿಂ ಸ್ವಾಮವಷ್ಟಭ್ಯ ವಿಸೃಜಾಮಿ ಪುನಃ ಪುನಃ |
ಭೂತಗ್ರಾಮಮಿಮಂ ಕೃತ್ಸ್ನಮವಶಂ ಪ್ರಕೃತೇರ್ವಶಾತ್ ||8||

ಸ|| ಪ್ರಕೃತೇಃ ವಶಾತ್ ಅವಶಮ್ ಇಮಂ ಕೃತ್ಸ್ನಂ ಭೂತಗ್ರಾಮಮ್ ಸ್ವಾಮ್ ಪ್ರಕೃತಿಂ ಅವಷ್ಟಭ್ಯ ಪುನಃ ಪುನಃ ವಿಸೃಜಾಮಿ ||8||

Sloka meanings:

ಸ್ವಾಮ್ ಪ್ರಕೃತಿಂ ಅವಷ್ಟಭ್ಯ - following My nature
ಅವಶಮ್ ಇಮಂ ಕೃತ್ಸ್ನಂ ಭೂತಗ್ರಾಮಮ್ - this helpless multitude of beings
ವಿಸೃಜಾಮಿ ಪುನಃ ಪುನಃ - (I am) creating them again and again
ಪ್ರಕೃತೇಃ ವಶಾತ್ - (all beings are) swayed by the nature

Sloka summary:

"Following My nature again and again, I create this helpless multitude of beings, who are swayed by their nature." ||8||

Here, the Supreme Being is said to be in control of His nature and creating again and again. On the other hand, the created beings are swayed by and under the control of their nature.

Like the Supreme Being, the created beings too can have control of their nature. We heard repeatedly that when one, by their own efforts, is able to control their nature, one is unswayed by that nature and realizes the Self and joins the Supreme Being.


Sloka 9

ನ ಚ ಮಾಂ ತಾನಿ ಕರ್ಮಾಣಿ ನಿಬಧ್ನನ್ತಿ ಧನಂಜಯ |
ಉದಾಸೀನವದಾಸೀನಂ ಅಸಕ್ತಂ ತೇಷು ಕರ್ಮಸು ||9||

ಸ|| ಹೇ ಧನಂಜಯ! ತೇಷು ಕರ್ಮಸು ಅಸಕ್ತಂ ಉದಾಸೀನವತ್ ಆಸೀನಮ್ ಮಾಮ್ ತಾನಿ ಕರ್ಮಾಣಿ ನ ನಿಬಧ್ನನ್ತಿ ||9||

Sloka meanings:

ತಾನಿ ಕರ್ಮಾಣಿ ಮಾಂ ನ ನಿಬಧ್ನನ್ತಿ - those actions do not bind Me
ತೇಷು ಕರ್ಮಸು ಅಸಕ್ತಂ - being unattached to those actions
ಉದಾಸೀನವತ್ ಆಸೀನಮ್ ಮಾಮ್ - with Me sitting unconcerned

Sloka summary:

"O Dhananjaya, those actions do not bind Me, as I am unattached to those actions and sit unconcerned." ||9||

The Supreme Being is like a witness, unconcerned and unattached. The Supreme Being is not bound by His acts. Again this is true for human beings also. The Gita says that when you perform work in an unattached manner, you are not bound by your acts, and you achieve Liberation. Detachment from the results of work suppresses the ego feeling of “I”, as the creator/performer of that work. Ownership (ego) creates bondage, leading you into a spiral of ownership issues. So perform your work in an unattached manner.

Unattached does not mean that you may perform your duty carelessly, producing an inferior product. It is said: "ಯೋಗಃ ಕರ್ಮಸು ಕೌಸಲಮ್". This means that Yoga is excellence in action, unattached but full of focus on the action to be performed.


Sloka 10

ಮಯಾಽಧ್ಯಕ್ಷೇಣ ಪ್ರಕೃತಿಃ ಸೂಯತೇ ಸ ಚರಾಚರಮ್ |
ಹೇತುನಾನೇನ ಕೌನ್ತೇಯ ಜಗದ್ವಿಪರಿವರ್ತತೇ ||10||

ಸ|| ಹೇ ಕೌನ್ತೇಯ ಮಯಾ ಅಧ್ಯಕ್ಷೇನ ಪ್ರಕೃತಿಃ ಸಚರಾಚರಂ ಸೂಯತೇ | ಅನೇನಹೇತುನಾ ಜಗತ್ ವಿಪರಿವರ್ತತೇ ||10||

Sloka meanings:

ಮಯಾಽಧ್ಯಕ್ಷೇಣ - ಮಯಾ ಅಧ್ಯಕ್ಷೇಣ - under my supervision
ಪ್ರಕೃತಿಃ ಸಚರಾಚರಂ ಸೂಯತೇ - nature creates all moving and unmoving things
ಅನೇನಹೇತುನಾ - because of this
ಜಗತ್ ವಿಪರಿವರ್ತತೇ - world revolves
 
Sloka summary:

"O Kaunteya, under My supervision, nature creates all moving and unmoving things. Because of this, the world revolves." ||10||


Sloka 11

ಅವಜಾನನ್ತಿ ಮಾಂ ಮೂಢಾ ಮಾನುಷೀಂ ತನುಮಾಶ್ರಿತಮ್ |
ಪರಂ ಭಾವಮಜಾನನ್ತೋ ಮಮ ಭೂತಮಹೇಶ್ವರಮ್ ||11||

ಸ|| ಮಮ ಪರಂ ಭಾವಂ(ತತ್ತ್ವಂ) ಅಜಾನನ್ತಃ ಮೂಢಾಃ ಭೂತಮಹೇಶ್ವರಮ್ ಮಾನುಷೀಂ ತನುಂ ಆಶ್ರಿತಮ್ ಮಾಮ್ ಅವಜಾನನ್ತಿ ||11||

Sloka meanings:

ಮಮ ಪರಂ ಭಾವಂ(ತತ್ತ್ವಂ) ಅಜಾನನ್ತಃ - not knowing Me My true nature
ಮೂಢಾಃ - foolish people
ಭೂತಮಹೇಶ್ವರಮ್ - the lord of all beings
ಮಾನುಷೀಂ ತನುಂ ಆಶ್ರಿತಮ್ ಮಾಮ್ – I, who have taken the form of a human
ಅವಜಾನನ್ತಿ - disregard Me

Sloka summary:

"Not knowing My true nature, foolish people disregard Me,
the lord of all beings, who has taken the form of a human." ||11||

Who are the foolish people who disregard the Supreme Being or the Self? Krishna explains in Sloka 12.


Sloka 12

ಮೋಘಶಾ ಮೋಘಕರ್ಮಾಣೋ ಮೋಘಜ್ಞಾನಾ ವಿಚೇತಸಃ |
ರಾಕ್ಷಸೀ ಮಾಸುರೀಂ ಚೈವ ಪ್ರಕೃತಿಂ ಮೋಹಿನೀಂ ಶ್ರಿತಾಃ ||12||

ಸ|| ಮೋಘಶಾಃ ಮೋಘಕರ್ಮಾಣಃ ಮೋಘಜ್ಞಾನಾಃ ವಿಚೇತಸಃ ಮೋಹಿನೀಂ ರಾಕ್ಷಸೀಮ್ ಅಸುರೀಂ ಚ (ಸ್ವ) ಪ್ರಕೃತಿಂ ಏವ ಶ್ರಿತಾಃ ||12||

Sloka meanings:

ಮೋಘಾಶಾ - people with fruitless desires
ಮೋಘಕರ್ಮಾಣೋ- people with fruitless actions
ಮೋಘಜ್ಞಾನಾ - people with fruitless knowledge
ವಿಚೇತಸಃ - people with deluded minds
ಮೋಹಿನೀಂ - bewildering
ರಾಕ್ಷಸೀಮ್ ಅಸುರೀಂ ಚ ಪ್ರಕೃತಿಂ - the nature of Rakshasas and Asuras
ಏವ ಶ್ರಿತಾಃ - possessed of

Sloka summary:

"People with fruitless desires, fruitless actions, fruitless knowledge, people with deluded minds are possessed of the bewildering nature of Rakshasas and Asuras." ||12 ||

All these people, possessed of the nature of Asuras, are “ಅವಜಾನನ್ತಿ,” disregarding Paramatman or the Self. This is also the life of impious people. Those who are attentive to the Self (as opposed to disregarding it) are possessed of a divine nature. We can also say those who are possessed of a divine nature do not disregard Self.


Sloka 13

ಮಹಾತ್ಮನಸ್ತು ಮಾಂ ಪಾರ್ಥ ದೈವೀಂ ಪ್ರಕೃತಿಮಾಶ್ರಿತಃ |
ಭಜನ್ತ್ಯನನ್ಯಮನಸೋ ಜ್ಞಾತ್ವಾ ಭೂತಾದಿಮವ್ಯಯಮ್ ||13||

ಸ|| ಹೇ ಪಾರ್ಥ! ಮಹಾತ್ಮನಃ ತು ದೈವೀಂ ಪ್ರಕೃತಿಂ ಆಶ್ರಿತಾಃ ಮಾಮ್ ಭೂತಾದಿಮ್ ಅವ್ಯಯಂ ಜ್ಞಾತ್ವಾ ಅನನ್ಯಮನಸಃ (ಮಾಂ) ಭಜನ್ತಿ ||13||

Sloka meanings:

ಮಹಾತ್ಮನಃ ತು ದೈವೀಂ ಪ್ರಕೃತಿಂ ಆಶ್ರಿತಾಃ -
great souls are always possessed of divine nature
ಮಾಮ್ ಭೂತಾದಿಮ್ ಅವ್ಯಯಂ ಜ್ಞಾತ್ವಾ -
knowing Me as the cause of all beings, imperishable
ಅನನ್ಯಮನಸಃ (ಮಾಂ) ಭಜನ್ತಿ – they adore Me single-mindedly

Sloka summary:

"O Partha, great souls are always possessed of divine nature. Knowing Me as imperishable and the cause of all beings, they worship Me
single-mindedly." ||13||

How do they worship Him? Krishna elaborates on how the people of divine nature worship in Sloka 14.


Sloka 14

ಸತತಂ ಕೀರ್ತಯನ್ತೋ ಮಾಂ ಯತನ್ತಶ್ಚ ದೃಢವ್ರತಾಃ |
ನಮಸ್ಯನ್ತಶ್ಚ ಮಾಂ ಭಕ್ತ್ಯಾ ನಿತ್ಯಯುಕ್ತಾ ಉಪಾಸತೇ ||14||

ಸ|| ಸತತಮ್ ಮಾಮ್ ಕೀರ್ತಿಯಂತಃ ದೃಢವ್ರತಾಃ  ಯತನ್ತಃ ಚ ಭಕ್ತ್ಯಾ ನಮಸ್ಯನ್ತಃ ಚ ನಿತ್ಯಯುಕ್ತಾಃ ಮಾಮ್ ಉಪಾಸತೇ ||14||

Sloka meanings:

ಸತತಮ್ ಮಾಮ್ ಕೀರ್ತಿಯಂತಃ - always glorifying Me
ದೃಢವ್ರತಾಃ - firm in their vows,
ಯತನ್ತಃ ಚ - always making effort to know
ಭಕ್ತ್ಯಾ ನಮಸ್ಯನ್ತಃ ಚ - faithfully paying obeisance
ನಿತ್ಯಯುಕ್ತಾಃ ಮಾಮ್ ಉಪಾಸತೇ - always remaining imbued with devotion worship of Me

Sloka summary:

"They always worship Me, remaining imbued with devotion, firm in their vows, faithfully paying obeisance, always making an effort to know, and always glorifying Me." ||14||


Sloka 15

ಜ್ಞಾನಯಜ್ಞೇನ ಚಾಪ್ಯನ್ಯೇ ಯಜನ್ತೋ ಮಾಮುಪಾಸತೇ |
ಏಕತ್ವೇನ ಪೃಥಕ್ತ್ವೇನ ಬಹುಧಾ ವಿಶ್ವತೋ ಮುಖಮ್ ||15||

ಸ|| ಅನ್ಯೇ ಅಪಿ ಜ್ಞಾನ ಯಜ್ಞೇನ ಯಜನ್ತಃ ಏಕತ್ವೇನ ಪೃಥಕ್ತ್ವೇನ ಬಹುಧಾ ವಿಶ್ವತೋ ಮುಖಮ್ ಮಾಮ್ ಉಪಾಸತೇ ||15||

ಅನ್ಯೇ ಅಪಿ ಜ್ಞಾನ ಯಜ್ಞೇನ ಯಜನ್ತಃ - others worshipping Me with sacrifice of knowledge
ಏಕತ್ವೇನ - knowledge of oneness
ಪೃಥಕ್ತ್ವೇನ - as separate
ಬಹುಧಾ ವಿಶ್ವತೋ ಮುಖಮ್ - in many ways, with many forms
ಉಪಾಸತೇ - worship

Sloka summary

"Others worshipping Me with sacrifice of Knowledge, knowledge of oneness or separate, in many ways, with many forms." ||15||

From the last two slokas, we know that the ones who follow their divine nature, are always glorifying Bhagavan, and are always striving, paying obeisance with single-minded devotion. Some of them worship Bhagavan with the knowledge of Him being only One (ಏಕತ್ವೇನ). Some worship Bhagavan with the knowledge of Him being of different forms (ಪೃಥಕ್ತ್ವೇನ). Some worship Bhagavan as the Supreme One who is multiformed (ವಿಶ್ವಮುಖಮ್). These thoughts can be taken as reference to the Advaita and Dvaita philosophies.

There is a simple analogy to distinguish between these multiple streams of thoughts. Under a brilliant spotlight, one sees the light and the Self as separate: Bhagavan is the light, and the person is the lighted one; both being different is Dvaita. Then there is the one who realizes that the light is in oneself, that light is one’s knowledge; this is Vishishtadvaita. Then there is the one who realizes the Self is the light. The Self within one lights everything; this is Advaita.

In Sloka 9.04, Krishna said, "ಮಯಾ ತತಮಿದಂ ಸರ್ವಂ," meaning that the whole world is pervaded by Him. In the subsequent four slokas, Krishna elaborated on the all-pervasive Brahman who is worshipped in many forms, as well as in one form.


Sloka 16

ಅಹಂ ಕ್ರತುಃ ಅಹಂ ಯಜ್ಞಃ ಸ್ವಧಾಹಮಹಮೌಷಧಮ್ |
ಮನ್ತ್ರೋಽಹಮಹಮೇವಾಜ್ಯಂ ಅಹಮಗ್ನಿರಹಂ ಹುತಮ್ ||16||

ಸ|| ಅಹಂ ಕ್ರತುಃ | ಅಹಂ ಯಜ್ಞಃ | ಸ್ವಧಾಹಮಹಮೌಷಧಮ್ | ಅಹಂ ಮನ್ತ್ರಃ | ಅಹಂ ಆಜ್ಯಂ | ಅಹಮ್ ಅಗ್ನಿಃ | ಅಹಂ ಏವ ಹುತಮ್ ಅಸ್ಮಿ ||16||

Sloka meanings:

ಅಹಂ ಕ್ರತುಃ - I am the Vedic rite
ಅಹಂ ಯಜ್ಞಃ - I am the sacrifice
ಅಹಂ ಮನ್ತ್ರಃ - I am the incantation
ಸ್ವಧಾಹಮಹಮೌಷಧಮ್ - I am the food offered to the ancestral spirits, and the herb
ಅಹಂ ಆಜ್ಯಂ - ಅಹಮ್ ಅಗ್ನಿಃ - I am the lustrated butter, I am the fire
ಅಹಂ ಏವ ಹುತಮ್ ಅಸ್ಮಿ - I am the oblation

Sloka summary:

"I am the Vedic rite. I am the sacrifice. I am the food offered to the ancestral spirits, and the herb. I am the incantation. I am the lustrated butter. I am the fire. I am the oblation too." ||16||


Sloka 17
 
ಪಿತಾಽಹಮಸ್ಯ ಜಗತೋ ಮಾತಾ ಧಾತಾ ಪಿತಾಮಹಃ |
ವೇದ್ಯಂ ಪವಿತ್ರಮೋಂಕಾರ ಋಕ್ಸಾಮಯಜುರೇವಚ ||17||

ಸ|| ಅಸ್ಯ ಜಗತಃ ಅಹಮ್ ಏವ ಪಿತಾ ಮಾತಾ ಧಾತಾ ಪಿತಾಮಹಃ ವೇದ್ಯಂ ಪವಿತ್ರಂ ಓಂಕಾರಃ ಋಕ್ ಸಾಮ ಯಜುಃ ಅಪಿ ||17||

Sloka meanings:

ಅಸ್ಯ ಜಗತಃ - for this world
ಅಹಮ್ ಏವ ಪಿತಾ ಮಾತಾ ಧಾತಾ ಪಿತಾಮಹಃ - I am the father, mother, sustainer, and the grandsire
ವೇದ್ಯಂ - (I am the) knowable
ಪವಿತ್ರಂ - (I am the) sanctifier
ಓಂಕಾರಃ - Omkara
ಋಕ್ ಸಾಮ ಯಜುಃ ಅಪಿ - as also Rk Sama, Yaju

Sloka summary:

"For this world, I am the father, mother, sustainer, and the grandsire. I am the knowable. I am the sanctifier, Omkara, as also Rk Sama, Yaju Vedas." ||17||


Sloka 18

ಗತಿರ್ಭರ್ತಾ ಪ್ರಭುಸ್ಸಾಕ್ಷೀ ನಿವಾಸಶ್ಶರಣಂ ಸುಹೃತ್ |
ಪ್ರಭವಃ ಪ್ರಳಯಃ ಸ್ಥಾನಂ ನಿಧಾನಂ ಬೀಜಮವ್ಯಯಮ್ ||18||

ಸ||ಗತಿಃ ಭರ್ತಾ ಪ್ರಭುಃ ಸಾಕ್ಷೀ ನಿವಾಸಃ ಶರಣಮ್ ಸುಹೃತ್ ಪ್ರಭವಃ ಸ್ಥಾನಂ ಪ್ರಳಯಃ  ನಿಧಾನಮ್ ಅವ್ಯಯಂ ಬೀಜಮ್ ||18||

Sloka meanings:

ಗತಿಃ - Goal
ಭರ್ತಾ - support
ಪ್ರಭುಃ - the Lord
ಸಾಕ್ಷೀ - witness
ನಿವಾಸಃ ಶರಣಮ್ - abode, refuge
ಸುಹೃತ್ - friend
ಪ್ರಭವಃ ಪ್ರಳಯಃ ಸ್ಥಾನಂ - source, dissolution, existence
ನಿಧಾನಂ ಬೀಜಮವ್ಯಯಮ್ - wealth and the imperishable seed
 
Sloka summary:

"I am the Goal , the support, the Lord, the witness, the abode, the refuge , the friend, the source, the dissolution, the existence, the wealth, and the imperishable seed." ||18||


Sloka 19

ತಪಾಮ್ಯಹಮಹಂ ವರ್ಷಂ ನಿಗೃಹ್ಣಾಮ್ಯುತ್ಸೃಜಾಮಿ ಚ |
ಅಮೃತಂ ಚೈವ ಮೃತ್ಯುಶ್ಚ ಸದಸಚ್ಚಾಹಮರ್ಜುನ ||19||

ಸ|| ಹೇ ಅರ್ಜುನ! ಅಹಂ ತಪಾಮಿ | ಅಹಂ ವರ್ಷಮ್ ಉತ್ಸೃಜಾಮಿ | ನಿಗೃಹ್ಣಾಮಿ ಚ | ಅಮೃತಂ ಚ | ಮೃತ್ಯುಶ್ಚ | ಅಹಮೇವ ಸತ್ ಚ | ಅಸತ್ ಚ ||19||

Sloka meanings:

ಅಹಂ ತಪಾಮಿ - ಅಹಂ ವರ್ಷಮ್ ಉತ್ಸೃಜಾಮಿ ನಿಗೃಹ್ಣಾಮಿ ಚ -
I cause the heat. I send forth the rain and arrest it too
ಅಮೃತಂ ಚ - ಮೃತ್ಯುಶ್ಚ - I am the nectar and death too
ಅಹಮೇವ ಸತ್ ಚ ಅಸತ್ ಚ - I am the real and unreal too

Sloka summary:

"O Arjuna, I cause the heat. I send forth the rain and arrest it too.
I am the nectar and death too. I am the real and the unreal too." ||19||

These are all forms of the Supreme Being. Because of Maya, people are not able to know them.


Sloka 20

ತ್ರೈವಿದ್ಯಾ ಮಾಂ ಸೋಮಪಾಃ ಪೂತಪಾಪಾ
ಯಜ್ಞೈರಿಷ್ಟ್ವಾ ಸ್ವರ್ಗತಿಂ ಪ್ರಾರ್ಥಯನ್ತೇ |
ತೇ ಪುಣ್ಯಮಾಸಾದ್ಯ ಸುರೇನ್ದ್ರಲೋಕ
ಮಶ್ನನ್ತಿ ದಿವ್ಯಾನ್ದಿವಿ ದೇವಭೋಗಾನ್ ||20||

ಸಾ|| ತ್ರೈವಿದ್ಯಾಃ ಸೋಮಪಾಃ ಪೂತಪಾಪಾಃ ಯಜ್ಞೈಃ ಮಾಮ್ ಇಷ್ಟ್ವಾ ಸ್ವರ್ಗತಿಂ ಪ್ರಾರ್ಥಯಂತೇ ತೇ ಪುಣ್ಯಮ್ ಸುರೇಂದ್ರಲೋಕಂ ಆಸಾದ್ಯ ದಿವಿ ದಿವ್ಯಾನ್ ದೇವಭೋಗಾನ್ ಆಶ್ನನ್ತಿ ||20||

Sloka meanings:

ತ್ರೈವಿದ್ಯಾಃ - those who are versed in three Vedas
ಸೋಮಪಾಃ - those who drink Soma
ಪೂತಪಾಪಾಃ - those who are free of sins
ಯಜ್ಞೈಃ ಮಾಮ್ ಇಷ್ಟ್ವಾ - worshipping Me through sacrifices
ಸ್ವರ್ಗತಿಂ ಪ್ರಾರ್ಥಯಂತೇ - pray for attainment of heaven
ತೇ ಪುಣ್ಯಮ್ ಸುರೇಂದ್ರಲೋಕಂ ಆಸಾದ್ಯ - after attaining the meritorious world of Indra, they
ದಿವಿ ದಿವ್ಯಾನ್ ದೇವಭೋಗಾನ್ ಆಶ್ನನ್ತಿ - enjoy the divine pleasures of gods

Sloka summary:

"Those who are versed in three Vedas, those who drink Soma, those who are free of sins, worshipping Me through sacrifices, pray for attainment of heaven. After attaining the meritorious world of Indra, they enjoy the divine pleasures of gods." ||20||
 
What happens after they enjoy divine pleasures in heaven? We hear that in ಶ್ಲೋಕಮು 21.


Sloka 21

ತೇ ತಂ ಭುಕ್ತ್ವಾ ಸ್ವರ್ಗಲೋಕಂ ವಿಶಾಲಂ
ಕ್ಷೀಣೇ ಪುಣ್ಯೇ ಮರ್ತ್ಯಲೋಕಂ ವಿಶನ್ತಿ |
ಏವಂ ತ್ರಯೀಧರ್ಮಂ ಅನುಪ್ರಪನ್ನಾ
ಗತಾಗತಂ ಕಾಮಕಾಮಾ ಲಭನ್ತೇ ||21||

ಸ|| ತೇ ತಂ ವಿಶಾಲಂ ಸ್ವರ್ಗಲೋಕಮ್ ಭುಕ್ತ್ವಾ ಪುಣ್ಯೇ ಕ್ಷೀಣೇ ಮರ್ತ್ಯಲೋಕಮ್ ವಿಶನ್ತಿ | ಏವಮ್ ತ್ರಯೀಧರ್ಮಮನುಪ್ರಪನ್ನಾಃ ಕಾಮಕಾಮಾಃ ಗತಾಗತಿಮ್ ಲಭನ್ತೇ ||21||

Sloka meanings:

ತೇ ತಂ ವಿಶಾಲಂ ಸ್ವರ್ಗಲೋಕಮ್ ಭುಕ್ತ್ವಾ -
they having enjoyed the vast heavenly world
ಪುಣ್ಯೇ ಕ್ಷೀಣೇ ಮರ್ತ್ಯಲೋಕಮ್ ವಿಶನ್ತಿ -
after exhausting their merits enter the mortal world
ಏವಮ್ ತ್ರಯೀಧರ್ಮಮನುಪ್ರಪನ್ನಾಃ - thus the followers of three Vedas
ಕಾಮಕಾಮಾಃ ಗತಾಗತಿಮ್ ಲಭನ್ತೇ - desiring objects of pleasures achieve, the state of going and coming.

Sloka summary:

"Having enjoyed the vast heavenly world and after exhausting their merits, they enter the mortal world. Thus the followers of three Vedas, desiring objects of pleasure, achieve the state of going and coming." || 21||

Slokas 20 and 21 say that the knowers of three Vedas, the drinkers of Soma, and also those purified of sin, worshipping through sacrifices, seek only the attainment of heaven (or other fruits). Their wish is being satisfied. They return to the cycle of birth, after their merits are exhausted in the enjoyment of fruits. Thus they continue in the cycle of birth and death.

Then how do we get out of that cycle? We hear that in Sloka 22.


Sloka 22

ಅನನ್ಯಾಶ್ಚಿನ್ತಯನ್ತೋ ಮಾಂ ಏ ಜನಾಃ ಪರ್ಯುಪಾಸತೇ |
ತೇಷಾಂ ನಿತ್ಯಾಭಿಯುಕ್ತಾನಾಂ ಯೋಗಕ್ಷೇಮಂ ವಹಾಮ್ಯಹಮ್ ||22||

ಸ|| ಯೇ ಜನಾಃ ನ ಅನ್ಯಾಃ ಚಿನ್ತಯನ್ತಃ ಮಾಂ ಪರ್ಯುಪಾಸತೇ ನಿತ್ಯಾಭಿಯುಕ್ತಾನಾಮ್ ತೇಷಾಮ್ ಯೋಗಕ್ಷೇಮಂ ಅಹಮ್ ವಹಾಮಿ ||22||

Sloka meanings:

ನ ಅನ್ಯಾಃ ಚಿನ್ತಯನ್ತಃ - not thinking of any other object
ಏ ಜನಾಃ ಮಾಂ ಪರ್ಯುಪಾಸತೇ - those people who worship Me
ನಿತ್ಯಾಭಿಯುಕ್ತಾನಾಂ - thus earnestly engaged in constant meditation
ತೇಷಾಂ ಯೋಗಕ್ಷೇಮಂ ವಹಾಮ್ಯಹಮ್ - their prosperity and security (welfare) is taken care of by Me

Sloka summary:

"The people who worship Me, not thinking of any other object and thus earnestly engaged in constant meditation, their prosperity and security (welfare) is taken care of by Me." ||22||

This is indeed a solemn assurance. It is a guarantee.

Again this is also a reiteration that there is no need to follow the triple Vedic texts full of fruit-oriented actions to achieve Liberation. What is needed is only worship of Bhagavan, without thinking of any other object.

Slokas in chapter 8 detailed a strict process of Yoga. But that is not the only way to Liberation. Even there, subsequent Sloka states that Bhagavan can be attained easily by those who take refuge in Him. The statement here in 9.22 reinforces that and removes all doubts.

Krishna adds a little more in Sloka 23.


Sloka 23

ಯೇಽಪ್ಯನ್ನ್ಯದೇವತಾ ಭಕ್ತಾ ಯಜನ್ತೇ ಶ್ರದ್ಧಯಾನ್ವಿತಃ |
ತೇಽಪಿ ಮಾಮೇವ ಕೌನ್ತೇಯ ಯಜನ್ತ್ಯವಿಧಿಪೂರ್ವಕಮ್ ||23||

ಸ|| ಕೌನ್ತೇಯ! ಯೇ ಅಪಿ ಅನ್ಯದೇವತಾ ಭಕ್ತಾ ಶ್ರದ್ಧಯಾನ್ವಿತಾಃ ಯಜನ್ತೇ ತೇ ಅಪಿ ಮಾಮ್ ಏವ ಅವಿಧಿಪೂರ್ವಕಮ್ ಯಜನ್ತಿ ||23||

Sloka meanings:

ಯೇ ಅಪಿ ಅನ್ಯದೇವತಾಭಕ್ತಾ - those who are devotees of other Deities
ಶ್ರದ್ಧಯಾನ್ವಿತಾಃ ಯಜನ್ತೇ - imbued with faith, they worship
ತೇ ಅಪಿ ಮಾಮ್ ಏವ - they also (worship) Me
ಅವಿಧಿಪೂರ್ವಕಮ್ ಯಜನ್ತಿ - improperly (worship)

Sloka summary:

"Kaunteya, those who are devotees of other Deities, imbued with faith, also worship Me only, though improperly." ||23||


Sloka 24

ಅಹಂ ಹಿ ಸರ್ವ ಯಜ್ಞಾನಾಂ ಭೋಕ್ತಾ ಚ ಪ್ರಭುರೇವಚ |
ನ ತು ಮಾಮಭಿಜಾನನ್ತಿ ತತ್ತ್ವೇನಾತಶ್ಚ್ಯವನ್ತಿ ತೇ ||24||

ಸ|| ಹಿ ಸರ್ವ ಯಜ್ಞಾನಾಮ್ ಅಹಂ ಏವ ಭೋಕ್ತಾ ಚ  ಪ್ರಭುಃ ಏವ ಚ | ಮಾಮ್ ತೇ ತತ್ತ್ವೇನ ನ ಅಭಿಜಾನನ್ತಿ | ಅತಃ ಚ್ಯವನ್ತಿ ( ಪುನರ್ಜನ್ಮಂ ಆಪ್ನೋತಿ) ||24||

Sloka meanings:

ಏವ ಸರ್ವ ಯಜ್ಞಾನಾಮ್ - for all the sacrifices
ಅಹಂ ಏವ ಭೋಕ್ತಾ ಚ ಪ್ರಭುಃ ಏವ ಚ - I am the enjoyer as well as the master (the Lord)
ತತ್ತ್ವೇನ ತೇ  ಮಾಮ್ ನ ಅಭಿಜಾನನ್ತಿ - in reality, they are not knowing Me
ಅತಃ ಚ್ಯವನ್ತಿ - hence they fall (fail)

Sloka summary:

"I am the enjoyer as well as the master (the Lord) of all the sacrifices. They do not know Me in reality. Hence they fall." ||24||


Sloka 25

ಯಾನ್ತಿ ದೇವವ್ರತಾ ದೇವಾನ್ ಪಿತ್ರೂನ್ ಯಾನ್ತಿ ಪಿತೃವ್ರತಾಃ |
ಭೂತಾನಿ ಯಾನ್ತಿ ಭೂತೇಜ್ಯಾ ಯಾನ್ತಿ ಮದ್ಯಾಜಿನೋಽಪಿ ಮಾಮ್ ||25||

ಸ|| ದೇವವ್ರತಾಃ ದೇವಾನ್ ಯಾನ್ತಿ | ಪಿತೃವ್ರತಾಃ ಪಿತ್ರೂನ್ ಯಾನ್ತಿ | ಭೂತೇಜ್ಯಾ ಭೂತಾನಿ ಯಾನ್ತಿ | ಮತ್ ಯಾಜಿನಃ ಅಪಿ ಮಾಮ್ ಯಾನ್ತಿ ||25||

ದೇವವ್ರತಾಃ ದೇವಾನ್ ಯಾನ್ತಿ - those who worship Deities, attain Deities
ಪಿತೃವ್ರತಾಃ ಪಿತ್ರೂನ್ ಯಾನ್ತಿ - those who worship manes (the ancestral Deities), attain the manes
ಭೂತೇಜ್ಯಾ ಭೂತಾನಿ ಯಾನ್ತಿ - those who worship Beings, reach Beings
ಮತ್ ಯಾಜಿನಃ ಅಪಿ ಮಾಮ್ ಯಾನ್ತಿ - those who worship Me, attain Me

Sloka summary:

"Those who worship Deities, attain Deities. Those who worship manes (the ancestral Deities), attain the manes. Those who worship Beings, reach Beings. Those who worship Me, attain Me." ||25||

Krishna says you attain what you wish for in your prayers. In order to emphasize that the worship need not involve complicated Vedic rites, Krishna goes on to say that any offering is as good as any other in Sloka 26.


Sloka 26

ಪತ್ರಂ ಪುಷ್ಪಂ ಫಲಂ ತೋಯಂ ಯೋಮೇ ಭಕ್ತ್ಯಾ ಪ್ರಯಚ್ಛತಿ |
ತದಹಂ ಭಕ್ತ್ಯುಪಹೃತಮಶ್ನಾಮಿ ಪ್ರಯತಾತ್ಮನಃ ||26||

ಸ|| ಯಃ ಮೇ ಭಕ್ತ್ಯಾ ಪತ್ರಂ ಫಲಂ ಪುಷ್ಪಂ ತೋಯಂ ಪ್ರಯಚ್ಛತಿ (ತಾಂ) ಪ್ರಯತಾತ್ಮನಃ ಭಕ್ತ್ಯಾ ಉಪಹೃತಂ ತತ್ (ಪತ್ರಂ ಪುಷ್ಪಮ್ ಫಲಮ್ ತೋಯಮ್) ಅಹಂ ಆಶ್ನಾಮಿ ||26||

Sloka meanings:

ಯಃ ಮೇ ಭಕ್ತ್ಯಾ - whoever gives with faith
ಪತ್ರಂ ಫಲಂ ಪುಷ್ಪಂ ತೋಯಂ ಪ್ರಯಚ್ಛತಿ - a leaf, a fruit, or water
(ತಾಂ) ಪ್ರಯತಾತ್ಮನಃ ಭಕ್ತ್ಯಾ - that action of the pure hearted man done with faith
ಉಪಹೃತಂ ತತ್ ಅಹಂ ಆಶ್ನಾಮಿ - that which was presented I am accepting

Sloka summary:

"Whoever gives with faith a leaf, a fruit, or water,
I accept that gift of the pure-hearted man done with faith." ||26||

The emphasis is on simplicity and sincerity of worship as opposed to ostentatious Yagnyas. The cause of "My" acceptance is devotion alone, not the brahminhood of the devotee or his being a man of austerity. The Puranas are full of stories where the Devotees offered a leaf or fruit or water to the Supreme with supreme devotion and have attained Moksha.


Sloka 27
 
ಯತ್ಕರೋಸಿ ಯದಶ್ನಾಸಿ ಯಜ್ಜುಹೋಷಿ ದದಾಸಿ ಯತ್ |
ಯತ್ತಪಸ್ಯಸಿ ಕೌನ್ತೇಯ ತತ್ಕುರುಷ್ವ ಮದರ್ಪಣಮ್ ||27||

ಸ|| ಕೌನ್ತೇಯ! ಯತ್ ಕರೋಷಿ ಯತ್ ಅಶ್ನಾಸಿ ಯತ್ ದದಾಸಿ ಯತ್ ತಪಸ್ಯಸಿ ತತ್ ಮತ್ ಅರ್ಪಣಂ ಕುರುಷ್ವ ||27||

Sloka meanings:

ಯತ್ ಕರೋಷಿ - whatever you do
ಯತ್ ಅಶ್ನಾಸಿ - whatever you eat
ಯತ್ ದದಾಸಿ - whatever you give away
ಯತ್ ತಪಸ್ಯಸಿ - whatever penance you are performing
ತತ್ ಮತ್ ಅರ್ಪಣಂ ಕುರುಷ್ವ - that you do as an offering for Me

Sloka summary:

"O Kaunteya, whatever you do, whatever you eat, whatever you give away, whatever penance you perform, that you do as an offering for Me." ||27||

This is a talisman or mantra for Liberation. Here, Krishna says: "O Arjuna (Oh Devotees) whatever you do, including gifts and even penance, offer them to Me." Renunciation of action is embedded in those offerings to God. We know that in Karma Yoga, renunciation of action, one can surely attain Him.

This is renunciation of the fruits of all actions.


Sloka 28

ಶುಭಾಶುಭಫಲೈ ರೇವಂ ಮೋಕ್ಷ್ಯಸೇ ಕರ್ಮಬಂಧನೈಃ |
ಸನ್ನ್ಯಾಸಯೋಗಯುಕ್ತಾತ್ಮಾ ವಿಮುಕ್ತೋ ಮಾಮುಪೈಷ್ಯಸಿ ||28||

ಸ|| ಏವಂ ಸನ್ನ್ಯಾಸ ಯೋಗಯುಕ್ತಾತ್ಮಾ ಶುಭಾಶುಭಫಲೈಃ ಕರ್ಮಬಂಧನೈಃ ಮೋಕ್ಷ್ಯಸೇ | (ತದಾ) ವಿಮುಕ್ತಃ ಮಾಂ ಉಪೈಷ್ಯಸಿ ||28||

Sloka meanings:

ಏವಂ ಸನ್ನ್ಯಾಸ ಯೋಗಯುಕ್ತಾತ್ಮಾ - thus having been purified by the Yoga of renunciation (Sannyasa)
ಶುಭಾಶುಭಫಲೈಃ ಕರ್ಮಬಂಧನೈಃ - from the bondage good and evil results
ಮೋಕ್ಷ್ಯಸೇ - will be freed
(ತದಾ) ವಿಮುಕ್ತಃ ಮಾಂ ಉಪೈಷ್ಯಸಿ - thus freed you will attain Me

Sloka summary:

"Thus having been purified by the Yoga of renunciation (Sannyasa), from the bondage of good and evil results, you will be freed. Thus freed, you will attain Me." ||28||


Sloka 29

ಸಮೋಽಹಂ ಸರ್ವಭೂತೇಷು ನ ಮೇ ದ್ವೇಷ್ಯೋಽಸ್ತಿ ನ ಪ್ರಿಯಃ |
ಯೇ ಭಜನ್ತಿ ತು ಮಾಂ ಭಕ್ತ್ಯಾ ಮಯಿ ತೇ ತೇಷು ಚಾಪ್ಯಹಮ್ ||29||

ಸ|| ಅಹಂ ಸರ್ವಭೂತೇಷು ಸಮಃ | ಮೇ ದ್ವೇಷ್ಯಃ ನ ಅಸ್ತಿ | ಪ್ರಿಯಃ ನ | ಯೇ ತು ಮಾಂ ಭಕ್ತ್ಯಾ ಭಜನ್ತಿ ತೇ ಮಯಿ (ಸನ್ತಿ ಅಥ್ವಾ ವರ್ತನ್ತಿ) | ತೇಷು ಚ ಅಹಂ (ಅಸ್ಮಿ ಅಥವಾ ವರ್ತೇ) ||29||

Sloka meanings:

ಅಹಂ ಸರ್ವಭೂತೇಷು ಸಮಃ - I am equally present in all beings
ಮೇ ದ್ವೇಷ್ಯಃ ನ ಅಸ್ತಿ - there is none to be hated
ಪ್ರಿಯಃ ನ - no one dear too
ಯೇ ತು ಮಾಂ ಭಕ್ತ್ಯಾ ಭಜನ್ತಿ - whoever worships Me with faith
ತೇ ಮಯಿ - they are in Me
ತೇಷು ಚ ಅಹಂ - I am in them

Sloka summary:

"I am equally present in all beings. There is none to be hated, no one dear too. Whoever worships Me with faith, they are in Me and I am in them." ||29||

In this worship of God, there are no levels. Those who worship Him with devotion are in Him, and He is in them. He is equal to all. ||29||


Sloka 30

ಅಪಿಚೇತ್ಸು ದುರಾಚಾರೋ ಭಜತೇ ಮಾಮನನ್ಯಭಾಕ್ |
ಸಾಧುರೇವ ಸ ಮನ್ತವ್ಯಃ ಸಮ್ಯಗ್ವ್ಯವಸಿತೋ ಹಿ ಸಃ ||30||

ಸ|| ಸುದುರಾಚಾರಃ ಅಪಿ ಅನನ್ಯಭಾಕ್ ಮಾಮ್ ಭಜತೇ ಚೇತ್, ಸಃ ಸಾಧುಃ ಏವ ಮನ್ತವ್ಯಃ ಹಿ | ಸಃ ಸಮ್ಯಕ್ ವ್ಯವಸಿತಃ ||30||

Sloka meanings:

ಸುದುರಾಚಾರಃ ಅಪಿ - though of very bad conduct
ಅನನ್ಯಭಾಕ್ ಮಾಮ್ ಭಜತೇ ಚೇತ್ - with single-minded focus if he worships Me
ಸಃ ಸಾಧುಃ ಏವ ಮನ್ತವ್ಯಃ ಹಿ - he is to be considered as verily good
ಸಃ ಸಮ್ಯಕ್ ವ್ಯವಸಿತಃ - he has resolved rightly (to shed his bad habits)

Sloka summary:

"Even a person of very bad conduct, if he worships Me with single-minded focus, he is to be considered as verily good. For he resolved rightly." ||30||

The solemn promise of "ಅನನ್ಯಾಶ್ಚಿಂತಯಂತೋ ಮಾಂ" is applicable to all.
To restate the same, Krishna goes to the other extreme of a person with bad character. If people of bad character worship Bhagavan, their sins melt away, and they become people who attain Liberation. So the solemn promise, "ಅನನ್ಯಾಶ್ಚಿಂತಯಂತೋ ಮಾಂ," is applicable to all.


Sloka 31

ಕ್ಷಿಪ್ರಂ ಭವತಿ ಧರ್ಮಾತ್ಮಾ ಶಶ್ವಚ್ಛಾನ್ತಿಂ ನಿಗಚ್ಛತಿ |
ಕೌನ್ತೇಯ ಪ್ರತಿಜಾನೀಹ ನಮೇ ಭಕ್ತಃ ಪ್ರಣಶ್ಯತಿ ||31||

ಸ|| (ಸಃ) ಕ್ಷಿಪ್ರಮ್ ಧರ್ಮಾತ್ಮಾ ಭವತಿ | ಶಾಶ್ವತಃ ಶಾನ್ತಿಂ ನಿಗಚ್ಛತಿ | ಹೇ ಕೌನ್ತೇಯ ಮೇ ಭಕ್ತಃ ನ ಪ್ರಣಶ್ಯತಿ ಇತಿ ಪ್ರತಿಜಾನೀಹಿ ||31||

Sloka meanings:

(ಸಃ) ಕ್ಷಿಪ್ರಮ್ ಧರ್ಮಾತ್ಮಾ ಭವತಿ - he soon becomes one virtuous mind
ಶಾಶ್ವತಃ ಶಾನ್ತಿಂ ನಿಗಚ್ಛತಿ - attains everlasting peace
ಹೇ ಕೌನ್ತೇಯ - Oh Kaunteya
ಮೇ ಭಕ್ತಃ ನ ಪ್ರಣಶ್ಯತಿ - My devotee never gets ruined
ಇತಿ ಪ್ರತಿಜಾನೀಹಿ - (you) may proclaim

Sloka summary:

"Kaunteya, he soon becomes one virtuous mind, and attains everlasting peace.
O Kaunteya, you may proclaim that My devotee never gets ruined (perish)." ||31||

That most evil man, worshiping Bhagavan with single-minded focus, becomes free of evil thoughts. He is to be considered as verily good. He attains everlasting peace because of the cessation of evil thoughts. Attaining everlasting peace is the same as Moksha.


Sloka 32

ಮಾಂ ಹಿ ಪಾರ್ಥ ವ್ಯಪಾಸ್ರಿತ್ಯ ಯೇಽಪಿ ಸ್ಯುಃ ಪಾಪಯೋನಯಃ |
ಸ್ತ್ರಿಯೋ ವೈಶ್ಯಾಸ್ತಥಾ ಶುದ್ರಾಸ್ತೇಽಪಿ ಯಾನ್ತಿ ಪರಾಂಗತಿಮ್ ||32||

ಸ|| ಹೇ ಪಾರ್ಥ ಯೇ ಪಾಪಯೋನಯೋಃ ಅಪಿ ಸ್ಯುಃ ತೇ ಅಪಿ ಸ್ತ್ರಿಯಃ ವೈಶ್ಯಾಃ ತಥಾ ಶೂದ್ರಾಃ ಮಾಮ್ ವ್ಯಪಾಶ್ರಿತ್ಯ ಪರಾಂ ಗತಿಮ್ ಯಾನ್ತಿ ಹಿ ||32||

Sloka meanings:

ಯೇ ಪಾಪಯೋನಯೋಃ ಅಪಿ ಸ್ಯುಃ - those born of sin
ಸ್ತ್ರಿಯಃ ವೈಶ್ಯಾಃ ತಥಾ ಶೂದ್ರಾಃ - women, Vaishyas, and Sudras
ಮಾಮ್ ವ್ಯಪಾಶ್ರಿತ್ಯ - having taken refuge in Me
ಪರಾಂ ಗತಿಮ್ ಯಾನ್ತಿ ಹಿ - surely attain the Supreme Goal

Sloka summary:

"Oh Partha, those born of sin, women, Vaisyas, and Sudras, having taken refuge in Me, surely attain the Supreme goal." ||32||

This is a very important pronouncement in the Gita: Everybody is eligible for Moksha. The eligibility criterion has nothing to do with one's station in life including caste. It is only a matter of one's devotion. Women also have been mentioned as being able to reach the Supreme Goal, to banish the thought that women are not eligible to study the Vedas, etc. The Gita in that sense is a reformation of antiquated thoughts that are embedded in the early and ritual parts of the Vedas.


Sloka 33

ಕಿಂ ಪುನರ್ಬ್ರಹ್ಮಣಾಃ ಪುಣ್ಯಾ ಭಕ್ತಾ ರಾಜರ್ಷಯಸ್ತದಾ |
ಅನಿತ್ಯಂ ಅಸುಖಂ ಲೋಕಮಿಮಂ ಪ್ರಾಪ್ಯ ಭಜಸ್ವಮಾಮ್ ||33||

ಸ| ಪುಣ್ಯಾಃ ಬ್ರಾಹ್ಮಣಾಃ ತಥಾ ಭಕ್ತಾಃ ರಾಜರ್ಷಯಃ ಪುನಃ ಕಿಮ್ ವಕ್ತವ್ಯಮ್ | ಅನಿತ್ಯಮ್ ಅಸುಖಮ್ ಇಮಮ್ ಲೋಕಮ್ ಪ್ರಾಪ್ಯ ಮಾಮ್ ಭಜಸ್ವ ||33||

Sloka meanings:

ಪುಣ್ಯಾಃ ಬ್ರಾಹ್ಮಣಾಃ - Holy Brahmins
ತಥಾ ಭಕ್ತಾಃ ರಾಜರ್ಷಯಃ - similarly devout King-sages
ಪುನಃ ಕಿಮ್ ವಕ್ತವ್ಯಮ್ - what is to be said again?
ಅನಿತ್ಯಮ್ ಅಸುಖಮ್ - ephemeral (transient) and miserable
ಇಮಮ್ ಲೋಕಮ್ ಪ್ರಾಪ್ಯ - having come to this world
ಮಾಮ್ ಭಜಸ್ವ - you worship Me

Sloka summary:

"What is there to be said again about Holy Brahmins and similarly devout King-sages? Having come to this ephemeral (transient) and miserable world, you worship Me." ||33||

This is to be read in continuation with the previous Sloka, which emphasized the universality of the path to Liberation. This Sloka exhorts human beings to worship Bhagavan, having come to this ephemeral world.


Sloka 34

ಮನ್ಮನಾಭವ ಮದ್ಭಕ್ತೋ ಮದ್ಯಾಜೀಮಾಂ ನಮಸ್ಕುರು |
ಮಾಮೇವೈಷ್ಯಸಿ ಯುಕ್ತ್ವೈವ ಮಾತ್ಮಾನಂ ಮತ್ಪರಾಯಣಃ ||34||

ಸ|| ಮತ್ ಮನಾಃ ಮತ್ ಭಕ್ತಃ ಮತ್ ಯಾಜೀ ಭವ | ಮಾಮ್ ನಮಸ್ಕುರು | ಏವಮ್ ಆತ್ಮಾನಮ್ ಯುಕ್ತ್ವಾ ಮತ್ಪರಾಯಣಃ ಮಾಮ್ ಏವ ಏಷ್ಯಸಿ ||34||

Sloka meanings:

ಮತ್ ಮನಾಃ, ಮತ್ ಭಕ್ತಃ, ಮತ್ ಯಾಜೀ ಭವ -
with mind fixed in Me, being My devotee, worship Me
ಮಾಮ್ ನಮಸ್ಕುರು - bow down to Me.
ಏವಮ್ ಆತ್ಮಾನಮ್ ಯುಕ್ತ್ವಾ - thus concentrating your mind on Me
ಮತ್ಪರಾಯಣಃ - having accepted Me
ಮಾಮ್ ಏವ ಏಷ್ಯಸಿ - you will attain Me

Sloka summary:

"With mind fixed on Me, being My devotee, worship Me, bow down to Me.
Thus concentrating your mind on Me, having accepted Me, you will attain Me." ||34||

In this exhortation, the equality of the Supreme Being shines through. There is no gradation. Whoever worships Him, He is in them, and they are in Him.
 
This is Rajavidya, the best knowledge. This is Rajaguhya, the highest secret.

The difficult paths for attaining Moksha are known. They have been detailed. But the easier path is enunciated by Krishna here, saying, "ಅನನ್ಯಾಃ ಚಿಂತಯಂತೋ ಮಾಂ": worship with single minded focus.

That path detailed by Krishna is the secret path for Liberation. That is the Rajavidya Rajaguhya Yoga.

||ಓಮ್ ತತ್ ಸತ್||