Bhagavad Gita

भगवद् गीता

Text & Audio

with paraphrase

Chapter 9

1. Audio

By Swami Brahmananda
Duet
By Jagannath Vedalankar

श्रीभगवानुवाच:

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।

ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥

śrībhagavānuvāca:

idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave,

jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase’śubhāt.

The Blessed Lord said: What I am going to tell thee, the uncarping, is the most secret thing of all, the essential knowledge attended with all the comprehensive knowledge, by knowing which thou shalt be released from evil.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।

प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥

rājavidyā rājaguhyaṃ pavitramidamuttamam,

pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam.

This is the king-knowledge, the king-secret (the wisdom of all wisdoms, the secret of all secrets), it is a pure and supreme light which one can verify by direct spiritual experience, it is the right and just knowledge, the very law of being. It is easy to practise and imperishable.

अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप ।

अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥

aśraddadhānāḥ puruṣā dharmasyāsya paraṃtapa,

aprāpya māṃ nivartante mṛtyusaṃsāravartmani.

(But faith is necessary). The soul that fails to get faith in the higher truth and law, O Parantapa, not attaining to Me, must return into the path of ordinary mortal living (subject to death and error and evil.)

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।

मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥

mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā,

matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ.

By Me, all this universe has been extended in the ineffable mystery of My being; all existences are situated in Me, not I in them.

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।

भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥

na ca matsthāni bhūtāni paśya me yogamaiśvaram,

bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ.

And yet all existences are not situated in Me, behold My divine Yoga; Myself is that which supports all being and constitutes their existence.

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।

तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥

yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān,

tathā sarvāṇi bhūtāni matsthānītyupadhāraya.

It is as the great, the all-pervading aerial principle dwells in the etheric that all existences dwell in Me, that is how you have to conceive of it.

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।

कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥

sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām,

kalpakṣaye punastāni kalpādau visṛjāmyaham.

All existences, O Kaunteya, return into My divine Nature (out of her action into her immobility and silence) in the lapse of the cycle; at the beginning of the cycle again I loose them forth.

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।

भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥

prakṛtiṃ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ,

bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt.

Leaning — pressing down upon my own Nature (Prakriti) I create (loose Forth into various being) all this multitude of existences, all helplessly subject to the control of Nature.

न च मां तानि कर्माणि निबध्नन्ति धनंजय ।

उदासीनवदासीनमसक्तं तेषु कर्मसु ॥

na ca māṃ tāni karmāṇi nibadhnanti dhanaṃjaya,

udāsīnavadāsīnamasaktaṃ teṣu karmasu.

Nor do these works bind me, O Dhananjaya, for I am seated as if indifferent above, unattached to those actions.

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।

हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram,

hetunānena kaunteya jagadviparivartate.

I am the presiding control of my own action of Nature, (not a spirit born in her, but) the creative spirit who causes her to produce all that appears in the manifestation. Because of this, O Kaunteya, the world proceeds in cycles.

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।

परं भावमजानन्तो मम भूतमहेश्वरम् ॥

avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam,

paraṃ bhāvamajānanto mama bhūtamaheśvaram.

Deluded minds despise me lodged in the human body because they know not my supreme nature of being, Lord of all existences.

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।

राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥

moghāśā moghakarmāṇo moghajñānā vicetasaḥ,

rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ.

All their hope, action, knowledge are vain things (when judged by the Divine and eternal standard); they dwell in the Rakshasic and Asuric nature which deludes the will and the intelligence.

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।

भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥

mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritāḥ,

bhajantyananyamanaso jñātvā bhūtādimavyayam.

The great-souled, O Partha, who dwell in the divine nature know Me (the Godhead lodged in human body) as the Imperishable from whom all existences originate and so knowing they turn to Me with a sole and entire love.

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।

नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥

satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratāḥ,

namasyantaśca māṃ bhaktyā nityayuktā upāsate.

Always adoring Me, steadfast in spiritual endeavour, bowing down to Me with devotion, they worship Me ever in Yoga.

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।

एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥

jñānayajñena cāpyanye yajanto māmupāsate,

ekatvena pṛthaktvena bahudhā viśvatomukham.

Others also seek Me out by the sacrifice of knowledge and worship Me in My oneness and in every separate being and in all My million universal faces (fronting them in the world and its creatures).

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।

मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥

ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham,

mantro’hamahamevājyamahamagnirahaṃ hutam.

I the ritual action, I the sacrifice, I the food-oblation, I the fire-giving herb, the mantra I, I also the butter, I the flame, the offering I.

पिताहमस्य जगतो माता धाता पितामहः ।

वेद्यं पवित्रम्ॐकार ऋक्साम यजुरेव च ॥

pitāhamasya jagato mātā dhātā pitāmahaḥ,

vedyaṃ pavitramoṃkāra ṛksāma yajureva ca.

I the Father of this world, the Mother, the Ordainer, the first Creator, the object of Knowledge, the sacred syllable OM and also the Rik, Sama and Yajur (Vedas).

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।

प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥

gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt,

prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījamavyayam.

I the path and goal, the upholder, the master, the witness, the house and country, the refuge, the benignant friend; I the birth and status and destruction of apparent existence, I the imperishable seed of all and their eternal resting-place.

तपाम्यहमहं वर्षं निगृण्हाम्युत्सृजामि च ।

अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥

tapāmyahamahaṃ varṣaṃ nigṛṇhāmyutsṛjāmi ca,

amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna.

I give heat, I withhold and send forth the rain; immortality and also death, existent and non-existent am I, O Arjuna.

त्रैविद्या मां सोमपाः पूतपापा

यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।

ते पुण्यमासाद्य सुरेन्द्रलोकं

अश्नन्ति दिव्यान्दिवि देवभोगान् ॥

traividyā māṃ somapāḥ pūtapāpā

yajñairiṣṭvā svargatiṃ prārthayante,

te puṇyamāsādya surendralokaṃ

aśnanti divyāndivi devabhogān.

The Knowers of the triple Veda. who drink the soma-wine, purify themselves from sin, worshipping Me with sacrifice, pray of Me the way to heaven: they ascending to the heavenly worlds by their righteousness enjoy in paradise the divine feasts of the gods.

ते तं भुक्त्वा स्वर्गलोकं विशालं

क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।

एवं त्रयीधर्ममनुप्रपन्ना

गतागतं कामकामा लभन्ते ॥

te taṃ bhuktvā svargalokaṃ viśālaṃ

kṣīṇe puṇye martyalokaṃ viśanti,

evaṃ trayīdharmamanuprapannā

gatāgataṃ kāmakāmā labhante.

They, having enjoyed heavenly worlds of larger felicities, the reward of their good deeds exhausted, return to mortal existence. Resorting to the virtues enjoined by the three Vedas. seeking the satisfaction of desire, they follow the cycle of birth and death.

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥

ananyāścintayanto māṃ ye janāḥ paryupāsate,

teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham.

To those men who worship Me making Me alone the whole object of their thought, to those constantly in Yoga with Me, I spontaneously bring every good.

येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।

तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥

ye’pyanyadevatābhaktā yajante śraddhayānvitāḥ,

te’pi māmeva kaunteya yajantyavidhipūrvakam.

Even those who sacrifice to other godheads with devotion and faith, they also sacrifice to Me, O son of Kunti, though not according to the true law.

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।

न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥

ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca,

na tu māmabhijānanti tattvenātaścyavanti te.

It is I myself who am the enjoyer and the Lord of all sacrifices, but they do not know Me in the true principles and hence they fall.

यान्ति देवव्रता देवान्पितृन्यान्ति पितृव्रताः ।

भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥

yānti devavratā devānpitṛnyānti pitṛvratāḥ,

bhūtāni yānti bhūtejyā yānti madyājino’pi mām.

They who worship the gods go to the gods, to the (divinised) Ancestors go the Ancestor-worshippers, to elemental spirits go those who sacrifice to elemental spirits; but My worshippers come to Me.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।

तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati,

tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ.

He who offers to Me with devotion a leaf, a flower, a fruit, a cup of water, that offering of love from the striving soul, is acceptable to Me.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥

yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat,

yattapasyasi kaunteya tatkuruṣva madarpaṇam.

Whatever thou doest, whatever thou enjoyest, whatever thou sacrificest, whatever thou givest, whatever energy of tapasya, of the soul’s will or effort, thou puttest forth, make it an offering unto Me.

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।

संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥

śubhāśubhaphalairevaṃ mokṣyase karmabandhanaiḥ,

saṃnyāsayogayuktātmā vimukto māmupaiṣyasi.

Thus shall thou be liberated from good and evil results which constitute the bonds of action; with thy soul in union with the Divine through renunciation, thou shall become free and attain to Me.

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।

ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥

samo’haṃ sarvabhūteṣu na me dveṣyo’sti na priyaḥ,

ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham.

I (the Eternal Inhabitant) am equal in all existences, none is dear to Me, none hated; yet those who turn to Me with love and devotion, they are in Me and I also in them.

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥

api cetsudurācāro bhajate māmananyabhāk,

sādhureva sa mantavyaḥ samyagvyavasito hi saḥ.

If even a man of very evil conduct turns to Me with a sole and entire love, he must be regarded as a saint, for the settled will of endeavour in him is a right and complete will.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।

कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥

kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati,

kaunteya pratijānīhi na me bhaktaḥ praṇaśyati.

Swiftly he becomes a soul of righteousness and obtains eternal peace. This is my word of promise, O Arjuna, that he who loves me shall not perish.

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।

स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥

māṃ hi pārtha vyapāśritya ye’pi syuḥ pāpayonayaḥ,

striyo vaiśyāstathā śūdrāste’pi yānti parāṃ gatim.

Those who takes refuge with Me, O Partha, though outcastes, born from a womb of sin, women, Vaishyas, even Shudras, they also attain to the highest goal.

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।

अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥

kiṃ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā,

anityamasukhaṃ lokamimaṃ prāpya bhajasva mām.

How much rather then holy Brahmins and devoted king-sages; thou who hast come to this transient and unhappy world, love and turn to Me.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥

manmanā bhava madbhakto madyājī māṃ namaskuru,

māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ.

Become my minded, my lover and adorer, a sacrificer to me, bow thyself to me. thus united with me in the Self thou shalt come to me, having me as thy supreme goal.