Bhagavad Geeta Chapter 9 (Rajavidya Rajaguhya Yoga)

Bhagavad Geeta Chapter 9Rajavidya Rajaguhya Yoga (Sovereign science, sovereign secret yoga).

Introduction to The Bhagavad Geeta Chapter 9 – What is rajavidya, rajaguhya?

  • Rajavidya = Raja+vidya means sovereign knowledge or understanding the functioning of a kingdom. Rajaguhya = raja+guhya means sovereign secrets are those underlying concepts that support the knowledge of functioning of a kingdom.
  • So, what is the kingdom, this knowledge and secret?
  • First, kingdom is obviously the universe that we live in. Next, knowledge is the functioning of this universe and finally, secret is how a person’s application of free-will at death changes the way his karma.
  • In fact, Sri Krishna states that direct experience (pratyaksha-ava-gamma) is critical for comprehension of this knowledge, which is the gross and subtle manifested and unmanifested aspects of Brahman.

This chapter also brings out Sri Krishna’s role, as explained by him to Arjuna, which makes this chapter significant. In fact, we will try to establish Sri Krishna’s role in the Bhagavad-Geeta as that of a yogi who has attained a supreme metaphysical state and who guides all practitioners in transcending maya (illusion) to merge with the Truth (Brahman).  This will enable yoga practitioners to differentiate the mythological person “Sri Krishna”, from the yogi in the Bhagavad Geeta. 

School of Yoga explains The Bhagavad Geeta Chapter 9 verse (1-5) – Sri Krishna

  • Sri Krishna says – now I will explain how yoga can help a person transcend perception and achieve merger with the Brahman through direct experience (pratyaksha-ava-gamma). Indeed, this process is very easy for those who follow dharma (staying on the path of natural conditioning) and can be achieved through shraddha (sincere, dedicated persistence and patience). 
  • All existence is pervaded by me as unmanifested Brahman. Also, all exist in me. However, though I support all creation but I do not abide in them. In fact, all entities merge into creation (Prakriti) at the end of an eon (kalpa). Subsequently, they get regenerated at the beginning of next kalpa whether they prefer it or not. Through all this, I remain unconcerned and unattached while I preside over this activity.
  • Unfortunately, people get deluded and pray only to my human form, ignoring my truth as the lord of all beings (Ch9-verse11). But those that understand me, seek me with single-minded devotion.
  • Lastly, people need to realise that they must not indulge in pointless hope, activity without reason or pointless intellectualisation, because these efforts do not increase knowledge of Brahman.
  • To understand me, practitioners need to understand all aspects of sacrifice because I represent sacrifice (adiyagnya) and I am present in all of them (Chapter 9, verse 16 – aham-krtuhur-aham-yagnaha). Finally, through me, they can reach Brahman.

School of Yoga explains The Bhagavad Geeta Chapter 9 verse (6-12)

Some points which Sri Krishna says about himself that reveal his position in the system:

  • He is the foundation of all existence.
  • He also says that all beings created out of Prakriti merge with him and he causes them to be regenerated at the end of a kalpa. So, he is an animator of Prakriti but not necessarily its creator.
  • Creation is not a choice, there is no free-will. All beings are helpless in this whole process of creation, existence and dissolution.
  • He is not impacted by actions, and he is indifferent to actions which he induces through Prakriti.
  • His control spans the entire cosmos and he is the causal factor for transformation and change.
  • Lastly, he says that all knowledge stops when consciousness stops.
Positioning of Sri Krishna
  • Sri Krishna says his existence is in the unmanifest condition, which means that that he is the substrate or the motility Prakriti. It is interesting is that he differentiates himself from Purusha as adyatma in (Ch-8-verse3-4)
  • Finally, there is only one state above the state of Purusha and Prakriti, which is primordial sacrifice (adi-yagnya), and this state includes manifested (sa-guna) and unmanifested (nir-guna) states.
  • Also, in Chapter 8 verse 4, Sri Krishna clearly states that he alone is primordial sacrifice (adi-yagnya-aham-eva).
  • Importantly, one must view Sri Krishna’s positioning as that of an entity that has attained a metaphysical state which enables the permanent/ source/ truth/Brahman to manifest into an impermanent and material state (sa-guna/ nir-guna Brahman).
    • It is very easy to confuse the yogi Sri Krishna with the person Sri Krishna, the person, king of the Yadavas, who plays the flute, is friendly to the Pandavas and participates actively in Mahabharata.
    • However, Sri Krishna the yogi is a person who has achieved a supreme state of awareness (sthitha-pragnya). This makes Sri Krishna an observer, who is indifferent to the outcome of karma, because he has reached the state of adi-yagnya (primordial sacrifice).
    • Importantly, Sri Krishna declares that most people do not understand him and confuse his physical state with his real state (Chapter 9 verse 11-12).

School of Yoga explains The Bhagavad Geeta Chapter 9 verse (13-19)

  • Firstly, I am sacrifice (adi-yagnya), the offering to ancestors (pitrus), medicine, ghee (clarified butter), sacrificial fire (agni) and the offering (hutam).  Also, I am father and mother of this universe, dispenser of fruits of action, grandfather, OM, the pure Vedas – Rik, Yajus and Sama.
  • For all, I am the goal, supporter, resident and witness. Also, I am the shelter, friend, origin, dissolution, locus, balance and imperishable seed. Moreover, I give heat, withhold and send rain. In fact, I am immortality as well as death, existence and well as non-existence.
  • Those drinkers of soma (soma is a drink which was used in ancient sacrifices. The ingredients of soma have been lost, but are thought to contain mild intoxicants) who have attained the three knowledge, purified from sin by sacrifice, go come to me where they stay until they have exhausted merits of their actions after which they return. 
  • Anyone, practicing any other forms of worship will be endowed with similar benefits provided it is done with shraddha (sincerity and devotion) because all sacrifice comes to me (Sri Krishna).

School of Yoga explains The Bhagavad Geeta Chapter 9 – Sri Krishna explains the benefits of Sacrifice (yagnya):

  • Firstly, all sacrifices yield merit of the target of sacrifice. Also, those sacrificing to Gods, go to Gods. Similarly, those sacrificing to ancestors (pitrus), reach the ancestors, just as those worshipping elements, go to elements. Finally, those that dedicate their sacrifice to me (Sri Krishna), will come to me.
  • Importantly, the scale of sacrifice is not important. However, quality, devotion and sincerity (shraddha) are of principle value. In fact, even a flower, leaf, fruit or even water is accepted if it is done with shraddha.
  • Remember, one does not have to prepare a special occasion for sacrifice. Sacrifice whatever you are doing; the food before you eat, gift before you give away, any action before acting, all austerities your words or even the fruits of your efforts.
  • Without a doubt, I regard everyone equally and am partial to none. However, those who perform sacrifice, I am in them and they are in me. 
  • Furthermore, your worldliness does not get affected provided you sacrifice unto me. In fact, with sacrifice, your background, birth, education, status becomes irrelevant. So, focus your awareness on the Brahman and sacrifice unto me and you will merge with me (Sri Krishna).
Sacrifice and Sri Krishna:

So, when one sacrifices his or her action (karma) to Sri Krishna, who is adiyagna (primordial sacrifice), one is actually sacrificing into sacrifice, mathematically, this is like adding null to null.

Finally, another critical concept that Sri Krishna clarifies is that the ability to perform is not relevant. In fact, it is the quality of dedication, sincerity and desire for perfection (shraddha) that matters.

  • Hence, Sri Krishna detaches quality of outcome from quality of input and clearly establishes the relevance of effort and contribution over outcome.
  • Sri Krishna also states that ability to focus on the task at hand with all attention, without excessive worry about the outcome is the crucible of sacrifice.  

School of Yoga explains the cosmology:

We have seen that Brahman is infinite and changeless state of nothingness, which is peace.

Purusha and Prakriti
  • Brahman experiences an existential crisis and sacrifices itself. As a result, we get primordial sacrifice (adiyagna). Sri Krishna says that he is this state of adiyagnya. 
  • At this point, from Brahman emerge Purusha (primordial Identity or Self or adidaivata) and Prakriti (primordial manifestation or energy of Purusha).
  • Purusha is the static element of Brahman and the experiencer. 
  • Next, from Prakriti, the dynamic element, emerges guna (attibutes) – tamas (delusion or lethargy), rajas (passion) and sattva (balance).
  • Subsequently, Prakriti and Purusha weave (tantra) with each other to create primordial karma (action).
  • Importantly, all motility comes from Brahman. 
  • Additionally, when Prakriti and Purusha weave and there is engagement with the environment, this is called (sa-guna-Brahman). This is the material aspect of creation.
  • However, there are other conditions when the weave of Purusha and Prakriti is not perfect;
    • Firstly, Prakriti may not manifest in response to Purusha. For example – often, we do not react to every experience, especially when we are unsure or afraid of the outcome, such as when we are confronted by a bully or fear our safety, jobs etc. At such times, we often just experience great fear, but let the moment go.
    • Second, even when Prakriti manifests, there may be no feedback, in which case Purusha experiences only itself. For example – assume that you are walking in a corridor and you meet and greet a friend. If the friend does not return the greeting, Purusha has an experience of loss of self-worth, but Prakriti does not participate in the transaction.
    • This is called (nir-Guna Brahman). where Brahman exists but the weave of Prakriti and Purusha is without any result. For example – we suddenly have a craving for potato chips. However, without sacrificing time, effort and money, we will not be able to get the chips we want. So, it is sacrifice that creates something out of nothing.
Concept: What are adhibhootas or panchabhootas?

First, transformation from unmanifested Brahman to manifested sa-guna-Brahman occurs due to yagna (sacrifice). From sa-guna-Brahman emerge pancha-bhoota or cardinal elements – earth (prithvi), water (apah), fire (agni), air (vayu) and ether (akash).

For instance, when we drive, there is a mix of earth (prithvi or car) + water (apah or fuel) + fire (agni or combustion) and air (vayu or movement, coefficient of drag or resistance).

  • Firstly, if we give or take materially, it is solid or prithvi (earth).
  • Next, when we exchange liquids, it is water (apah).
  • Also, fire (agni) is transformer and occurs in all effort. Importantly, fire is the only medium that changes state of anything. For example – fire (agni) transforms ore to metal, when it is removed from an ingredient, it freezes the ingredient. Hence, amongst all the primordial elements (pancha-bhootas), fire is most important. This is also the reason why fire is central to sacrifice (yagnya) in Sanatana-Dharma and thermodynamics is central to Science.
  • When we move, there is air (vayu).
  • Lastly, our speech is communication or ether (akash)

What is the sacrifice (yagna) in the above example?

  • Ability to overcome inhibition or fear to get a job done is sacrifice of asmita (self-esteem).
  • Investing in resources such as car, fuel, coordination etc. is sacrifice of resources such as time, money and effort.
  • Willingness to change in light of newer information sacrifice of asmita.

School of Yoga comments on Bhagavad Geeta Chapter 9 – a scientific basis of the Universe and Yoga.

Let us now look at the concept of matter and energy (external link). Scientists have come up with a theoretical model that the universe consists of ~68% dark energy, ~27% dark matter, ~5% normal matter.

  • First, we know that normal matter is composited of five primordial elements (pancha-bhoota): earth (prithvi), water (apah), fire (agni), air (vayu) and ether (aakaasha), which are a mix of Purusha and Prakriti. 
  • Next, what are dark energies and dark matter that comprise ~95% of the Universe? Can the concept of yoga provide a reasonable explanation? 
  • Yoga and composition of matter: First, we need to differentiate between science and yoga.
    • In science, the primary building block or quanta of all matter is a waveform. However, in yoga, this waveform is considered to be the manifestation of a quanta Identity of Brahman called Siva.
    • This manifestation of Siva is called Shakti that weave together to create everything. This weave is called tantra, their union is called Yoga and one quanta unit of Siva and Shakti is called prana (life force)
  • Definition of Brahman: Brahman can be defined as an infinite state of unchanging equilibrium or peace.
    • So, Brahman is a state of “Zero Entropy” and “Zero Enthalpy” (there is no heat content or disorder, because there is no pressure, volume or temperature, hence it is not a thermodynamic system).
    • It is important to recognise that pressure, volume and temperature are all functions of fire (agni).
    • Hence, Brahman is both, a state of null as well as infinite state of unchanging thermodynamic equilibrium.
  • Creation of the Universe: All creation comes from the Brahman: The consciousness (chitta) of Brahman, in a state of infinite thermally inactive equilibrium, becomes aware of itself (pragnya) and experiences existential anxiety and a desire to know itself.
  • Consequently, this anxiety manifests as a vibration called spanda (atemporal vibration or pulse). 
  • Next, from this vibration (spanda) emerges Purusha (primordial identity or experiencer) and Prakriti (manifestation of that identity) from the Brahman. At a quanta level, the building block of Purusha and Prakriti is Siva (quanta identity) and Shakti (quanta manifestation.
  • Purusha and Prakriti weave with each other to create an entity called the atma.
    • At a super-macro-thermodynamic system level, this is called the Universe or Hiranyagarbha (golden-egg) with its atma as Vishnu.
    • This state is also valid in any visible, normal entity or standard thermodynamic closed system like a bird, animal, human, earth, solar system, universe, car, computer, table, chair etc., anything that has a natural state. 
  • How does quanta yoga work? How is it different from science?
    • Siva manifests from Brahman without attributes as nir-guna-Brahman.
    • Obviously, since this is an Identity only, it does not enable Brahman to confirm its existence because there is no change in state or thermodynamic equilibrium. 
    • So, Shakti manifests from Siva and this weave (tantra) is called sa-guna-brahman because attributes (gunas) emerge from Prakriti.
    • Also, the combination unit of Siva and Shakti is prana. 
    • From Siva emerges consciousness (chitta) and from Shakti emerges attribute (guna).
    • Siva is the static and Shakti is the dynamic aspect of their weave. Shakti is the carrier of Siva’s experience and Siva’s consciousness (chitta).
    • Siva and Shakti are inseparable and weave with each other continuously. Without Siva (identity), there can be no Shakti (manifestation) and without Shakti (manifestation), there can be no Siva (identity).
    • However, this weave yields no outcome because there is no confirmation of identity of Brahman’s manifestation.
    • Confirmation is activated when another Siva-Shakti entity emerges from Brahman and the two entities confirm each other’s existence. 
    • Whenever there is lack of confirmation of its identity, Siva experiences a drop in identity, resulting is the consciousness (chitta) turning inward, which draws Shakti inward also. 
    • The impact of the consciousness (chitta) turning inward results in Siva becoming lethargic, which is inertia, mass or tamas.
    • Shakti’s movement inward creates an electromagnetic force moving inward, which results in prana, a unit of Siva-Shakti generating gravity.
  • What happens when Siva finds another Siva?
    • This weave of Siva with Shakti creates a quanta movement which is called karma (action) and is what we call work in thermodynamics.
    • First, how does Siva look for another Siva? If Siva does not find another Siva, it immediately experiences fear of loss of identity, inertia or tamas. So, it manifests and starts seeking another Siva.
    • Siva’s consciousness (chitta) emerges on the manifestation of Shakti in the form of an electromagenetic pulse. This electromagnetic pulse could be light that has a consciousness (chitta) constantly seeking another Siva.
    • However, the outcome of the weave of Siva and Shakti is dependent on consciousness (chitta), because consciousness is the communication medium between the two and determines Shakti’s attribute (guna).
    • Hence, consciousness (chitta) determines how identity/ matter (Siva) will combine/ transact/ experience each other.
  • Creation of matter and energy:
    • When two Siva’s form a bond (bandana) with the other, the two quanta Siva combining to form a complex identity called Purusha.
    • This complex independent identity (Purusha) weaves its own unique manifestation (Prakriti), and this is separate from its constituent Siva or Shaktis.
    • The unit of Purusha and Prakriti is called atma (Soul). Purusha then begins to seek with its consciousness (chitta) and bond with other Purusha in the same manner as explained with Siva above.
    • Consequently, this results in creation of matter and energy, each entity having a Soul (atma), which is a unit of Purusha (matter) and Prakriti (energy).
    • When matter (Purusha’s) consciousness (chitta) turns inwards or becomes negative, energy (Shakti) manifests as inertia, tamas or matter, when chitta emerges from Purusha, energy (Shakti) becomes positive, and outward flowing expansive, passionate, is called rajas or energy. Finally, when Purusha and Prakriti find a balance, it is called sattva or normal matter. The relationship between Purusha and Prakriti is matter-energy balance and their unit is prana.
    • However, the relationship between various Purushas is very unstable because there is continuous bonding with other Purushas resulting in equilibrium being disturbed. Consequently, the cycle of guna (attribute), tamas, rajas and sattva is perennial.
    • The least stable of all three gunas is sattva, because thermodynamic balance in entropy is not only difficult to achieve, but also difficult to retain. 
  • Dynamics of the bond (bandhana):
    • The two Sivas have identities of different intensities but neither will leave the bond unless they can find another Siva because they fear of loss of identity and the bond is the only confirmation they have of their own existence. 
    • As a result, the Siva that is more stable is less dependent than the Siva that is insecure.
    • This results in inequality of give-take and binding energy within the bond which results in an unequal give-take relationship.
    • This results in a movement within the bond which results in work (karma).
    • Since, the give-take is unequal, one gives or takes more, work result in a relative movement between the two Sivas, creation of thermodynamic work, release of energy and creation of debt because one Siva would have given more than and the other Siva would have taken more.
    • The inequality within the bond and generation of bond results in release of energy. Actually, release of energy (Shakti) is the manifestation of the generation of another identity (Siva).
    • This generation of new Siva (identities) makes the thermodynamic cycle perennial.
    • Karma is a thermodynamic transaction between Sivas which results in the production of more Sivas and since the process is self-sustaining, continuous and infinite, it is called sada-siva (perpetual Siva).
    • This is why the universe is continuously expanding.
    • This debt is stored in Siva and it has to be reconciled with the other Siva. When this debt or credit is not reconciled, Siva experiences distress or tamas and turns inwards into dark matter.  
    • The above process which has been explained for quanta Siva is valid for complex Purusha.
    • The only addition in the case of Purusha is that since Purusha is a complex structure of other Purushas, ultimately breaking down to Sivas, the relative movement within a macro entity can be very complex, consisting of many sub entities and quanta. 
  • Normal matter: Importantly, for normal matter, which is the manifested aspect of Brahman (sa-guna-Brahman), any weave of Purusha and Prakriti that results in creation, maintenance and dissolution of panchabhootas or lower order of creation with the existence of a Soul (atma) is normal matter.
  • Dark matter: When Siva or Purusha’s debt is not getting reconciled, then the consciousness (chitta) becomes inward looking and incapable of manifestation and the prana or atma experiences severe tamas or inertia, that is dark matter. 
  • Importantly, when Siva has low identity, hence low motility, Shakti has low/ no motility (it can move without direction but cannot create) because motility requires Siva to form a bond with another Siva and establish its identity. This cannot occur if Siva in existential crisis.
  • Inertia, gravity and Yoga: When Purusha or Siva is in tamas, Shakti ~ zero. Consequently, this results in consciousness (chitta) moving into Purusha or Siva which generates an inward electromagnetic force which is a gravitational force.
  • Dark energy: When Siva emerges from Brahman, it experiences fear of loss of identity. So, it manifests as Shakti and its consciousness (chitta) reaches out to confirm its existence. This is an electromagnetic pulse that is experiencing extreme fear of loss of identity.
  • Consequently, Shakti’s intensity is much higher than Siva which is ~ zero. This is dark energy in Physics. However, since Shakti exists in Purusha without the strong anchor of Siva, its speed is solely dependent on the speed of the consciousness (chitta).
  • Why does light bend: Light is high on energy (Shakti) and low on identity (Siva). So, in order to affirm its identity, Siva needs to establish a bond with another Siva. Hence, Shakti needs to manifest and find another Siva. As a result, Shakti, in the form of light forms a natural affinity towards any type of identity (Siva). So, then consciousness (chitta) finds another Siva, Shakti, in the form of light bends towards Siva. This is called gravitational lensing.
  • This is also the reason why objects light up when light strikes them. There is natural affinity of chitta to another Siva for the establishment of a bond and confirmation of identity of its own Siva. So, when Shakti finds another Siva, a bond is created between the two Sivas and both increase in manifestation, this lights the entity, after which karma occurs and there is material creation.
  • This material creation is always a mix of Siva and Shakti in the quanta form or Purusha and Prakriti in the macro form. The five primordial material of earth, water, fire, air and space get created by the mix of tamas (Siva>Shakti), rajas (Shakti>Siva) and sattva (Siva=Shakti). For instance, earth is predominantly tamas or Siva/Purusha>Shakti/Prakriti.
  • Interchangeability of light and matter: Importantly, the balance between Siva and Shakti is never constant, it changes according to the bond that Siva has with another Siva.
  • So, first Siva starts with deep sense of loss of Identity which is tamas, this makes Shakti move because Sivas consciousness (chitta) tries to find other Siva which is rajas. Finally, Siva forms a bond with another Siva and creates normal matter, which is sattva.
  • However, the bond is temporary and dependent on each Siva’s sense of insecurity, hence the bond breaks whenever there is interference from another Siva, leading to a repeat of tamas/rajas/sattva cycle.
  • As a result, Siva (identity) may start as normal matter, transform into dark matter (nir-guna-Brahman) or become a weak identity and become dark energy within Purusha. Also, this state can keep changing.
  • Finally, this means that light and matter are interchangeable because they co-exist in the same unit, prana which is the quanta unit of the yoking of a Siva with a Shakti. 

School of Yoga posits views that may be contrary to accepted positions: 

  • When one reviews the concept, there is a clear point of merger of all knowledge, be it philosophical, psychological, physiological, physical or scientific. 
  • The difference seems to be the science has hitherto separated Identity from manifestation. Whilst the primary branches of physics and chemistry deal with aspects of manifestation, biology, zoology, business and arts focus on a merged aspect of Identity and manifestation.
  • The problem seems to be that there is no foundational theory that supports the unity of all knowledge, such as is proposed above.

School of Yoga explains the lesson learned in Chapter 9

  • Sri Krishna’s position is clarified in this chapter as a state of existence; in verse 11, he states that people confuse his human manifestation as reality, which he is not. Then, from verses 16-19, he asserts that he is sacrifice, the materials of a sacrifice, the reason and objective.
  • In verse 20-21, he obliquely refers to rebirth and how it functions, while at the same time dissociating himself from the individual’s state.
  • So, we can deduce that Sri Krishna is the framework and operation but not the participant.
  • Anyone who sacrifices to him specifically, gets rewarded appropriately. This means that while there are different paths, those that sacrifice unto him get direct benefits of surrender.

The Transliteration of The Bhagavad Geeta – Chapter 9 follows:

The Sanskrit words are in red italics and meaning, before the words, are in black.

Sri Krishna said – (1) Firstly, to you who bears no ill-will I shall declare this truly great secret, (te-anasuyave-pravakshyam-idam-tu-guhyatamam), knowledge of the Self along with knowledge of the Whole, which when cognised results in emancipation from misfortune (jnanam-vijnana-sahitam-yat-jnatva-mokshase-ashubhat). 

(2-3) Sovereign science, sovereign secret is highly sacred recognisable by direct experience for the righteous very easy to perform and imperishable (rajavidya-rajaguhya-idam-pavitram-uttamam-pratyaksha-avagamam-dharmayam-susukham-kartum-avyayam). People without devotion or righteousness of this do not attain me and return to live and die in samsaara (ashraddhanaha-purushaha-dharmasya-asya-aprapya-maam-nivartante-mrtyu-samsaara-vartamane).

(4-5) All in this world are pervaded by me in the unmanifested form (sarvam-jagat-idam-tatam-maya-avyakta-moortina), all beings exist in me undifferentiated and not I in them (sarva-bhootani-math-sthani-avya-sthithaha-cha-na-aham-tesu).  The embodied living me cannot cognise my sublime sovereignty (na-cha-math-sthani-bhootani-pashya-me-yogam-aishvaryam). Supporting the embodied and living in them my Soul enables them to express themselves (bhoota-bhrnn-cha-bhootasya-mam-aatma-bhoota-bhaavana).

(6-7) Just as air rests in space perennially which exists everywhere, similarly comprehend this that all creation rest in me (yatha-aakasha-sthitho-nithyam-vayuhu-sarvatr-go-mahan-thatha-upadharaya-sarvani-bhootani-math-sthan-iti). All beings created out of Prakriti merge with me at the end of a kalpa (sarva-bhootani-prakritim-yanti-maamikaam-kalpaksheya). At the beginning of a kalpa I generate them again (kalpadau-visrjaami-aham-punah-thaani). Prakriti being my own creation, is generated again and again (Prakriti-svam-avashtabhya-visrjaami-punah-punah). All these myrial beings are helpless in the force of Prakriti (bhoota-graama-mimaha-imam-krtsnam-avasham-prakrtehe-vashaat). 

(8-10) Having controlled Prakriti (prakriti-svam-avasthabya) I send out again and again (visrjami-punah-punah) all these myriad creations (bhoota-gramam-imam-krtsnam) who are helpless before the impact of Prakriti (avasham-prakriteh-vashat). These acts do not bind me (na-cha-maam-taani-karmani-nibhandananti), I reside indifferent and unattached in those that act (udaasinavad-aasinam-astakam-teshu-karmeshu). The static and dynamic components (s-achara-characharam) of Prakriti operate under my supervision (maya-adhyakshena-prakritihi-sooyate), this is the causal (hetuna-anena) factor for transformation or change in the cosmos (jagat-viparivartate).

(11-12) Disregard this delusional human form that I have taken refuge in know my higher state of being my Lordship over all creation (avajananthi–maam-moodha-manushim-tanum-aashritam-param-bhaavam-jananthe-mama-bhoota-maheswaram). Vain expectations, futile actions, deluded understanding of knowledge (mogha-aasha-mogha-karmano-mogha-jnana-vichetasaha), truly these deluded qualities of Prakriti are manifested in the demonic and those of aasuric qualities (eva-prakritim-mohineem-shrita-vichetasah-raakshasah-cha-aasurim),

(13-14) However, souls of exceptional cognition, with divine nature take refuge in me (tu-mahat-maanas-deivim-prakritim-aashritim), worship with a cognition that does not deviate having recognised meas the imperishable motility of beings (maam-bhajanti-ananya-manasaha-jnatva-bhootadim-avyayam). They are always trying to glorify me with effort and firm in their vows and prostrations of me (satatam-keertayanto-maam-yatanta-cha-dhrdh-vrtha-namas-yanta-asch-maam), worshipping and doing homage with continual steadfastness (bhaktya-upasthe-nitya-yukta).

(15) Sacrificing all knowledge and sacrificing everything else also, worship me (jnana-yagnena-cha-api-anya-yagnyataha-maam-upasate), my universal face exists as one, as different, and as multiplicity (vishwato-mukham-ekat-vena-pratakta-vena-bahuda).

(16-19) I am the purpose (aham-krtu), I am sacrifice (aham-yagnya), I am the oblation (svadh-aham), I am medicine (aham-oushadham), I am mantra (mantro-ham), I am also ghee (aham-evo-ajyam), I am fire (aham-agni), I am that which is sacrificed or the offering (aham-hutam). I am the father of the world (pita-aham-asya-jagato) as also the mother, the elemental substance, grandfather (mata-dhata-pitamahaha), sacred vedam, OM and also Rik, Sama, Yajur. (vedam-pavitram-omkaara-rik-sama-yajur-eva-cha). Enabler of goals, the Lord, witness, resident, refuge, friend (gatih-bharta-prabhuh-saakshi-nivaasaha-sharanam-suhrt), the origin, dissolution, position, the hoard, seed imperishable (prabhavah-pralayaha-sthanam-nidhanam-bheejam-avyayam). I am the source of heat (tapam-aham), I withold and send forth rain (varsh-nighrahnami-utsrjami-cha), I am nectar of immortality (cha-amritam-cha-eva), I am death and existence, non-existence and I am Arjuna (mrtyu-cha-sath-asath-aham-arjuna).

(20-21) The knowers of three Vedas and drinkers of Soma by me are purified of impurities by help of sacrifices pray to go to heaven (trai-vidaha-maam-somapaaha-poota-paapaha-yagnai-rishna-svargatim-prarthyante). They, having become purified reach the world of Indira and enjoy divinity and divine pleasures in divine world (the-punyam-asaad-sur-Indra-lokam-as-nanti-divyan-deva-bhogan-divi). They that have enjoyed the vast celestial places enter the mortal world when they exhaust their merits (te-tam-bhuktva-svarga-lokam-vishalam-ksheene-punya-mritya-lokam-vishanti), thus abiding by the three Vedas, they come and go and seek the world of desires (evam-thri-dharmam-anuprappanna-gata-aagatam-kaama-kaamaa-labhante).

(22-24) Those people who worship me exclusively without worrying about others, them I ensure complete and assiduous prosperity (ye-janaha-maam-parya-upasate-ananyaha-chintayantah-tesam-vahami-aham-nitya-abhiyuktanam-yoga-kshemam). Even those who devotees who worship other deities with complete devotion (ye-api-anya-devataaha-bhaktaha-yajante-shraddhaya-anvitaaha), they also worship me alone using an unapproved process (te-api-maam-eva-yajante-avadhi-poorvakam). Truly, I am the enjoyer and sole owner of all sacrifices and those who do not cognise this truth, they fall (aham-hi-sarva-yagnyanam-bhokta-cha-prabhu-eva-cha-na-tu-maam-abhijanthi-tattvena-ataha-te-chyavanti).

(25) Worshippers of Deivas, go to Deivas; worshippers of ancestors, go to the ancestors; worshippers of beings go to the world of creation; also my worshippers come to me (yanti-deiva-vrata-pitr-yanti-pitr-vrata-bhootani-yanti-bhoote-ijyaha), yanti-madh-yajinaha-api-maam).

(26-28) Leaf, flower, fruit, water, those that offer me with devotion (patram-pushpam-phalam-toyam-yo-me-bhaktya-prayaschati), those offered with devotion I accept of the pious souls (tat-aham-bhakta-uparhtam-ashnami-prayat-atmanaha). Whatever you do, whatever you eat, whatever you offer as sacrifice, whatever you donate (yat-karoshi-yat-ashnasi-yat-juhopi-dadaasi-yat) all your austerities you do, consign it to me (yat-tapasyasi-tat-kurusva-mat-arpanam). Thus, you will be freed from good and bad fruits that create bonds of karma (shubh-ashubh-phala-eva-mokshase-karma-bandanaih) when your soul is steadfast in seeking harmony through renunciation (sannyasa-yoga-yukta-atma), you shall be liberated and come to me (vimuktaha-maam-upasyasi).

(29-31) I treat all creation equally, I do not repel them nor are they dear to me (samah-aham-sarva-bhooteshu-na-me-dveshaha-asti-na-priya) but those who worship me with devotion, they are in me and also, I am in them (ye-bhajanti-tu-maam-bhaktya-mayi-the-tesu-cha-api-aham). Even if a wicked person worships me, thinking of no other (api-chet-suduraachaaro-bhajate-maam-ananyabhaak), truly, he should accurately be regarded as saintly, for emancipated is he (sadhuh-eva-sa-manthvyaha-samyag-vyavasithaha-hi-sah). Soon he becomes a righteous soul and attains eternal peace (kshipam-bhavati-dharma-atma-saswat-shantim-nigacchati), know that none of my devotees is destroyed (pratijanahi-na-me-bhaktah-pranasyati).

(32-33) Indeed, even those who may me of wretched origin who take refuge in me (maam-hi-vyapaashrithya-ye-api-syuhu-paap-yonaiyaha), also women, business people and workers, they also attain supreme salvation (striyo-vaishya-thatha-shudra-cha-api-go-yanta-param-gatim). How many more brahmins, pious devotees, royal seers also impermanent and unhappy in the world have obtained this, worship me (kim-punah-brahmanaha-punya-bhaktaha-raja-rsi-thatha-anityam-asukham-lokam-imam-prapya-bhajasva-maam).

(34) With your cognition on me, my devotee, sacrifice unto me, propitiate me alone, strive steadfastly with your soul thus devoted to me (man-manaa-bhava-mad-bhaktah-madaji-maam-namaskaru-maam-eva-eshyasi-yuktva-evam-aatmaanam-mat-parayanam).

Editor at School Of Yoga
School Of Yoga is a single point resource for all aspects of Classical Yoga practise. We try to achieve this by placing Yoga's traditional methodology in front of the reader and eliciting his or her experience. We value everyone's Yoga experience and would like you to share and enrich other practitioners so that everyone benefits.
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[…] Can the logic of bonds (bandana) and action (karma) be applied to science? School of Yoga proposes that the concept of Yoga is universal (sanatana) and can be applied to Science as well. Read about it in the Bhagavad-Geeta Chapter 9 (link) […]

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