Chapter 9

Rāja Vidyā Rāja Guhya Yoga — Sovereign Knowledge and DevotionRāja Vidyā Rāja Guhya Yoga — Sovereign Knowledge and Devotion

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9.1

श्रीभगवानुवाच

श्रीभगवानुवाच । इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे । ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥९.1॥

The Blessed Lord said: To you, who are free from fault-finding, I shall explain the most profound knowledge together with its realization. Knowing it, you will be freed from what binds and afflicts you.

Roman reading

shreebhagavaanuvaacha | idam tu te guhyatamam pravakshyaamyanasooyave | jnaanam vijnaanasahitam yajjnaatvaa mokshyase’shubhaat ||9.1||śrībhagavānuvāca | idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave | jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase’śubhāt ||9.1||

Explanation

The opening makes the listener's disposition part of learning. Krishna joins jnana, an understanding of the teaching, with vijñāna, its realized or assimilated dimension. A teaching may be intellectually clear yet remain distant from the way someone lives. The promise of freedom from aśubha concerns spiritual bondage within the Gita's framework; it is not a guarantee that ordinary difficulties disappear.

The opening makes the listener's disposition part of learning. Krishna joins jñāna, an understanding of the teaching, with vijñāna, its realized or assimilated dimension. A teaching may be intellectually clear yet remain distant from the way someone lives. The promise of freedom from aśubha concerns spiritual bondage within the Gita's framework; it is not a guarantee that ordinary difficulties disappear.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ‘गुह्यतम’ केवल किसी छिपी हुई सूचना का नाम नहीं है। श्रीकृष्ण ज्ञान के साथ ‘विज्ञान’ जोड़ते हैं—अर्थात् समझ का जीवन में अनुभव और स्थिर पहचान बनना। अर्जुन की अनसूया भावनात्मक सहमति मात्र नहीं, बल्कि बिना पूर्वाग्रह सुनने की तत्परता है। अगले श्लोक में इस ज्ञान का महत्व स्पष्ट होगा।

9.2

श्रीभगवानुवाच

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् । प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥९.2॥

This is sovereign among forms of knowledge and foremost among mysteries: supremely purifying, directly realizable, consistent with dharma, readily practicable, and imperishable.

Roman reading

raajavidyaa raajaguhyam pavitramidamuttamam | pratyakshaavagamam dharmyam susukham kartumavyayam ||9.2||rājavidyā rājaguhyaṃ pavitramidamuttamam | pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam ||9.2||

Explanation

The double image of royalty gives the chapter its title. Krishna praises the teaching not because it belongs to an elite but because of its transformative scope. Direct realization and practical engagement belong together: the teaching is meant to shape attention, conduct, and devotion. Calling it easy does not deny the discipline involved; it highlights the accessibility of its central orientation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘राज’ यहाँ सत्ता या सामाजिक प्रतिष्ठा से अधिक श्रेष्ठता का संकेत देता है। इस ज्ञान की विशेषता यह है कि इसे केवल तर्क से मानना नहीं, अपने आचरण और अंतर्दृष्टि में परखना है। ‘सुसुखं कर्तुम्’ का अर्थ हर साधक को बिना प्रयास उपलब्ध हो जाना नहीं; यह जीवन से अलग किसी अनिवार्य जटिल विधि का आग्रह नहीं करता। ‘अव्यय’ इसके परिणाम की आध्यात्मिक स्थायित्व-धारणा को व्यक्त करता है।

9.3

श्रीभगवानुवाच

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप । अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥९.3॥

O scorcher of foes, those who have no trust in this path of dharma do not reach me and return to the course of mortal existence and rebirth.

Roman reading

ashraddadhaanaah purushaa dharmasyaasya parantapa | apraapya maam nivartante mrityusamsaaravartmani ||9.3||aśraddadhānāḥ puruṣā dharmasyāsya parantapa | aprāpya māṃ nivartante mṛtyusaṃsāravartmani ||9.3||

Explanation

Śraddhā here names a willingness to entrust oneself to the teaching, not an argument against sincere inquiry. Krishna contrasts that openness with a disposition that never enters the path. Death and return belong to the Gita's religious account of saṃsāra; they should be presented as scriptural claims, not measurable predictions about particular people. The verse prepares the revelation of Krishna's all-pervading nature.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

इस प्रसंग में श्रद्धा का अर्थ बिना प्रश्न किए मान लेना आवश्यक नहीं है; यह मार्ग को गंभीरता से अपनाने की आंतरिक तत्परता भी है। श्लोक पुनर्जन्म और मुक्ति की गीता-सम्बद्ध मान्यता में बोला गया है। उसका उद्देश्य भय पैदा करने से अधिक पिछले श्लोक की ‘प्रत्यक्ष अनुभव’ वाली संभावना के सामने उदासीनता का परिणाम दिखाना है। किसी वर्तमान व्यक्ति की आध्यात्मिक स्थिति पर बाहरी निर्णय देने के लिए इसका प्रयोग उचित नहीं होगा।

9.4

श्रीभगवानुवाच

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना । मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥९.4॥

In my unmanifest form I pervade this entire world. All beings abide in me, yet I am not confined within them.

Roman reading

mayaa tatamidam sarvam jagadavyaktamoortinaa | matsthaani sarvabhootaani na chaaham teshvavasthitah ||9.4||mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā | matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ ||9.4||

Explanation

Krishna now speaks of both divine immanence and transcendence. Everything depends on him, while he cannot be reduced to any one thing that depends on him. The apparent tension is deliberate: ordinary spatial metaphors are inadequate for the relationship being described. The next verse intensifies rather than simply resolves that paradox.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण जगत से ईश्वर की निकटता और उसकी असीमता एक साथ बताते हैं। ‘मत्स्थानि’ के अनुसार सभी प्राणियों का आधार वही है, पर इसका अर्थ यह नहीं कि परम सत्ता किसी एक वस्तु का हिस्सा बनकर रह जाती है। यहाँ ‘अव्यक्तमूर्ति’ का संकेत इंद्रियों से न दिखाई देने वाली व्यापक उपस्थिति की ओर है। अगले श्लोक में इस विचार को और भी आश्चर्यजनक ढंग से व्यक्त किया गया है।

9.5

श्रीभगवानुवाच

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् । भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥९.5॥

Yet beings do not abide in me: behold my sovereign mystery! My own being sustains and brings forth all beings, while not dwelling in them as something limited by them.

Roman reading

na cha matsthaani bhootaani pashya me yogamaishvaram | bhootabhrinna cha bhootastho mamaatmaa bhootabhaavanah ||9.5||na ca matsthāni bhūtāni paśya me yogamaiśvaram | bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ ||9.5||

Explanation

The apparent reversal is part of the teaching, not a copying error to smooth away. The divine is said to uphold everything while remaining uncontained by it. Different Vedānta traditions offer different explanations of this relation, so a reader-facing note should not present one school as the only possible meaning. The verse invites reflection on the limits of literal location-language.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह कथन 9.4 का सीधा खंडन मानकर छोड़ देना ठीक नहीं होगा। दोनों मिलकर बताते हैं कि ‘स्थित होना’ और ‘धारण करना’ जैसे शब्द ईश्वर-जगत संबंध को पूरी तरह नहीं बाँध सकते। श्रीकृष्ण आधार होने और आसक्त या सीमित न होने के बीच भेद दिखाते हैं। अलग-अलग वेदांत परंपराएँ इस विरोधाभास को भिन्न भाषाओं में समझाती हैं; यहाँ उसे एक ही दार्शनिक मत में समेटना आवश्यक नहीं है।

9.6

श्रीभगवानुवाच

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् । तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥९.6॥

As the mighty wind moves everywhere while always remaining in space, so understand that all beings abide in me.

Roman reading

yathaakaashasthito nityam vaayuh sarvatrago mahaan | tathaa sarvaani bhootaani matsthaaneetyupadhaaraya ||9.6||yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān | tathā sarvāṇi bhūtāni matsthānītyupadhāraya ||9.6||

Explanation

An image replaces abstract definition: wind may move in countless directions without leaving space. Likewise beings move through their varied lives without standing apart from the underlying divine reality Krishna describes. The comparison clarifies dependence, though it is not intended as a physical model of God or the cosmos. Its simplicity helps hold the previous paradox in mind.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

आकाश और वायु का उदाहरण पहले दो श्लोकों की अमूर्त बात को समझने योग्य बनाता है। वायु अनेक दिशाओं में चलती है, फिर भी आकाश से बाहर नहीं जाती। उसी प्रकार संसार में गतिविधियाँ अनेक हैं, पर सबका अस्तित्व श्रीकृष्ण द्वारा बताए गए परम आधार पर निर्भर है। उपमा का उद्देश्य भौतिक विज्ञान का सिद्धांत देना नहीं, संबंध की आध्यात्मिक कल्पना स्पष्ट करना है।

9.7

श्रीभगवानुवाच

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥९.7॥

O son of Kunti, at the end of a cosmic age all beings return to my nature, and at the beginning of the next I send them forth again.

Roman reading

sarvabhootaani kaunteya prakritim yaanti maamikaam | kalpakshaye punastaani kalpaadau visrijaamyaham ||9.7||sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām | kalpakṣaye punastāni kalpādau visṛjāmyaham ||9.7||

Explanation

The scale shifts from individual life to cosmic cycles. Prakṛti is the ground from which manifested beings arise and into which they return; kalpa denotes an immense period in traditional cosmology. Krishna claims these cycles as aspects of his relation to the universe. This is a theological account of creation and dissolution, not an empirical timetable established by astronomy.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ चर्चा व्यक्ति के दैनिक कर्म से हटकर सृष्टि के विशाल चक्रों पर आती है। ‘कल्प’ पारंपरिक हिंदू ब्रह्मांड-चिंतन का दीर्घ कालखंड है, और ‘प्रकृति’ प्रकट जगत की संभावनाओं का आधार। कृष्ण जन्म, स्थिति और लय को अपने व्यापक नियंत्रण से जोड़ते हैं। इसे आधुनिक खगोल-विज्ञान का प्रेक्षणात्मक विवरण मानने के बजाय शास्त्रीय ब्रह्मांड-दृष्टि के रूप में समझना चाहिए।

9.8

श्रीभगवानुवाच

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः । भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥९.8॥

Governing my own nature, I bring forth this entire host of beings repeatedly, while they remain subject to the power of prakṛti.

Roman reading

prakritim svaamavashtabhya visrijaami punah punah | bhootagraamamimam kritsnamavasham prakritervashaat ||9.8||prakṛtiṃ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ | bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt ||9.8||

Explanation

The repeated manifestation of beings is attributed to Krishna's relation to his own nature. The word avaśam stresses how conditioned beings are by that nature. At the same time the Lord is presented as free in relation to the process. The contrast does not abolish the ethical responsibility emphasized elsewhere in the Gita; it describes the cosmic setting in which human action unfolds.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘अवशं’ बताता है कि प्राणियों का सामान्य अस्तित्व प्रकृति के नियमों, प्रवृत्तियों और कारण-क्रम से बँधा हुआ है। दूसरी ओर कृष्ण अपनी स्थिति को इस निर्भरता से अलग रखते हैं। इस अंतर से अध्याय का एक मुख्य प्रश्न सामने आता है—क्या मनुष्य केवल प्रकृति की प्रवृत्तियों से संचालित रहेगा, या भक्ति और विवेक से अपना दृष्टिकोण बदलेगा? यह श्लोक अकेले व्यक्तिगत नैतिक जिम्मेदारी को समाप्त नहीं करता।

9.9

श्रीभगवानुवाच

न च मां तानि कर्माणि निबध्नन्ति धनंजय । उदासीनवदासीनमसक्तं तेषु कर्मसु ॥९.9॥

O Dhanañjaya, those acts do not bind me, for I remain unattached amid them, as though seated apart in impartial freedom.

Roman reading

na cha maam taani karmaani nibadhnanti dhanamjaya | udaaseenavadaaseenamasaktam teshu karmasu ||9.9||na ca māṃ tāni karmāṇi nibadhnanti dhanaṃjaya | udāsīnavadāsīnamasaktaṃ teṣu karmasu ||9.9||

Explanation

Krishna describes action without the entanglement ordinarily associated with action. Udāsīnavat suggests being unaffected or impartial, not lacking compassion. The teaching resonates with karma-yoga but speaks here of divine freedom rather than claiming that human beings automatically possess the same freedom. It helps explain how cosmic activity can occur without diminishing the divine.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

कर्म करते हुए बंधन से मुक्त रहने का सिद्धांत यहाँ परम सत्ता के संदर्भ में सामने आता है। ‘उदासीनवत्’ का अर्थ पीड़ा के प्रति निर्दय उदासीनता नहीं है; इसका संकेत फल पर निर्भरता और स्वार्थपूर्ण पकड़ के अभाव की ओर है। अध्याय 3–5 में अर्जुन को बताई कर्मयोग की शिक्षा से इसका विचारात्मक संबंध बनता है। फिर भी ईश्वर की स्थिति और मनुष्य की सीमाओं को पूरी तरह समान नहीं करना चाहिए।

9.10

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श्रीभगवानुवाच

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् । हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥९.10॥

O son of Kunti, under my oversight prakṛti produces the moving and unmoving world. Thus the universe continues its changing course.

Roman reading

mayaadhyakshena prakritih sooyate sacharaacharam | hetunaanena kaunteya jagadviparivartate ||9.10||mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunānena kaunteya jagadviparivartate ||9.10||

Explanation

Nature is depicted as the immediate producer of the movable and immovable world, with Krishna as its presiding ground. The distinction between oversight and production matters: the verse does not describe God as a craftsman laboring over each separate object. It offers a philosophical relation between divine agency and cosmic processes. The next passage turns from creation to the human capacity to recognize its source.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण सृष्टि में दो अलग पहलुओं की चर्चा करते हैं: प्रकृति का कार्य करना और परम सत्ता की अध्यक्षता। चराचर के अंतर्गत चलने वाले प्राणी और स्थिर दिखाई देने वाली वस्तुएँ दोनों आती हैं। श्लोक जगत की समस्त घटनाओं का भौतिक तंत्र समझाने का दावा नहीं करता; यह प्रकृति और ईश्वर के धार्मिक-दर्शनिक संबंध पर बल देता है। आगे यह पूछा जाएगा कि ऐसे व्यापक स्वरूप को लोग क्यों नहीं पहचानते।

9.11

श्रीभगवानुवाच

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् । परं भावमजानन्तो मम भूतमहेश्वरम् ॥९.11॥

Those who fail to understand me disregard me when I assume a human form; they do not recognize my higher nature as the great Lord of beings.

Roman reading

avajaananti maam moodhaa maanusheem tanumaashritam | param bhaavamajaananto mama bhootamaheshvaram ||9.11||avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam | paraṃ bhāvamajānanto mama bhūtamaheśvaram ||9.11||

Explanation

The question is whether the visible, familiar form exhausts who Krishna is. In the Gita's devotional theology, divine transcendence can be present in a humanly accessible form without being reduced to it. The verse criticizes failure of spiritual discernment, not ordinary questions about history or embodiment. It marks a transition from cosmic description to two contrasting kinds of religious orientation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अब सृष्टि के व्यापक आधार की चर्चा सीधे कृष्ण के मानव रूप से जुड़ती है। श्लोक के भीतर समस्या केवल रूप देखने की नहीं, रूप को ही संपूर्ण वास्तविकता मान लेने की है। गीता की भक्ति-परंपरा में भगवान का मानव-सुलभ होना और दिव्य होना परस्पर विरोधी नहीं माने जाते। यह एक विशिष्ट धर्मशास्त्रीय कथन है; इसे दूसरे व्यक्तियों के प्रति अपमान या असहमति के निषेध के रूप में नहीं पढ़ना चाहिए।

9.12

श्रीभगवानुवाच

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः । राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥९.12॥

Those who take refuge in a deluding, destructive disposition find their hopes, actions, and supposed knowledge frustrated; they lack sound discernment.

Roman reading

moghaashaa moghakarmaano moghajnaanaa vichetasah | raakshaseemaasureem chaiva prakritim mohineem shritaah ||9.12||moghāśā moghakarmāṇo moghajñānā vicetasaḥ | rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ ||9.12||

Explanation

The verse uses strong traditional moral vocabulary to portray a mind estranged from discernment. Rākṣasī and āsurī should not be turned into labels for real-world ethnic, caste, or social groups. Knowledge and activity can be impressive yet misdirected when their underlying orientation is distorted. The contrast with the divine disposition of the next verse gives the passage its ethical structure.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

‘राक्षसी’ और ‘आसुरी’ यहाँ नैतिक-आध्यात्मिक प्रवृत्तियों को चित्रित करने वाले शास्त्रीय शब्द हैं। इन्हें जन्म, जाति या किसी आधुनिक समुदाय का स्थायी लेबल बनाना उचित नहीं होगा। श्रीकृष्ण ऐसे प्रयासों की आलोचना करते हैं जिनमें बाहरी गतिविधि तो है, पर विवेक और परम लक्ष्य की पहचान नहीं। अगले श्लोक में इसके विपरीत ‘दैवी प्रकृति’ का वर्णन है।

9.13

श्रीभगवानुवाच

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः । भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥९.13॥

But noble souls, O Pārtha, taking refuge in a divine disposition, worship me with undivided minds, knowing me as the imperishable origin of all beings.

Roman reading

mahaatmaanastu maam paartha daiveem prakritimaashritaah | bhajantyananyamanaso jnaatvaa bhootaadimavyayam ||9.13||mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritāḥ | bhajantyananyamanaso jñātvā bhūtādimavyayam ||9.13||

Explanation

Krishna's counter-image is a person whose understanding and devotion reinforce each other. Mahātman here marks spiritual breadth rather than public status, while ananyamanas describes a mind not pulled between competing ultimate loyalties. Worship follows knowing the Lord as the imperishable source of beings. In the next verse this interior orientation is expressed through recognizable practices.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक के मोह और विक्षेप के स्थान पर यहाँ स्पष्ट पहचान तथा एकाग्र भक्ति आती है। ‘महात्मा’ किसी सामाजिक पदवी का नाम नहीं, इस प्रसंग में व्यापक हृदय और दिव्य अभिमुखता वाले व्यक्ति का संकेत है। अनन्यता का अर्थ संसार के कर्तव्यों से भागना नहीं; उसका केंद्र बदल जाना है। आगे कीर्तन, नमस्कार और साधना के रूप में यही भाव व्यक्त होगा।

9.14

श्रीभगवानुवाच

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः । नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥९.14॥

They continually praise me, strive with firm resolve, and bow to me in devotion, remaining steadily engaged in worship.

Roman reading

satatam keertayanto maam yatantashcha dridhavrataah | namasyantashcha maam bhaktyaa nityayuktaa upaasate ||9.14||satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratāḥ | namasyantaśca māṃ bhaktyā nityayuktā upāsate ||9.14||

Explanation

The language of continual praise points to a sustained orientation, not necessarily uninterrupted speech or ritual. Worship engages voice, body, intention, and disciplined effort. The pairing of bhakti with dṛḍhavrata resists the idea that devotion is merely a passing emotion. Readers can see how an inward commitment may take practical form without reducing worship to a fixed checklist.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक भक्ति को केवल एक क्षणिक भावना के रूप में नहीं दिखाता। कीर्तन, प्रयास, प्रणाम और नियमितता—चारों उसके अंग हैं। ‘सततं’ को प्रत्येक क्षण मुख से मंत्र बोलने की असंभव शर्त की तरह न लें; आशय जीवन की स्थायी दिशा और समय-समय पर किए गए सचेत अभ्यास से है। इस प्रकार प्रेम और अनुशासन साथ चलते हैं।

9.15

श्रीभगवानुवाच

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते । एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥९.15॥

Others worship me through the offering of knowledge, contemplating me as one, as distinct, and in manifold ways as the One whose face is everywhere.

Roman reading

jnaanayajnena chaapyanye yajanto maamupaasate | ekatvena prithaktvena bahudhaa vishvatomukham ||9.15||jñānayajñena cāpyanye yajanto māmupāsate | ekatvena pṛthaktvena bahudhā viśvatomukham ||9.15||

Explanation

The image of a knowledge-sacrifice broadens the meaning of worship beyond ritual action. The verse speaks of unity, distinction, and plurality in approaches to the all-faced divine. These terms have received differing interpretations across traditions; the text need not be flattened into a single philosophical system. Its immediate point is that inquiry itself can be offered as a form of devotion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ ज्ञान को भी यज्ञ कहा गया है—ऐसा चिंतन जिसमें अहंकारपूर्ण आग्रह छोड़कर सत्य को समझने का प्रयास किया जाए। श्लोक में एकत्व, पृथक्त्व और बहुविध दृष्टि साथ आती हैं। अलग-अलग दार्शनिक परंपराएँ इनके संबंध को अलग तरह से समझती हैं। इसलिए अर्थ इतना खुला रखना उचित है कि ज्ञानमय उपासना और विविध रूपों की अनुभूति दोनों सामने रहें, बिना सभी मतों को समान घोषित किए।

9.16

श्रीभगवानुवाच

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् । मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥९.16॥

I am the Vedic rite and the sacrifice, the ancestral offering and the sacred herb; I am the mantra, the ghee, the fire, and what is offered into it.

Roman reading

aham kraturaham yajnah svadhaahamahamaushadham | mantro’hamahamevaajyamahamagniraham hutam ||9.16||ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham | mantro’hamahamevājyamahamagnirahaṃ hutam ||9.16||

Explanation

The verse draws the entire sacrificial world into the divine: rite, formula, material, flame, and oblation. Its purpose is theological, not a manual for conducting a ceremony. In this setting auṣadha may refer to the plant material employed in offerings; it is not a medical prescription. The accumulating identifications prepare the even wider claim that Krishna is also the world's parent, refuge, and origin.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण यज्ञ के लगभग प्रत्येक घटक के साथ अपनी पहचान बताते हैं। यह अनुष्ठान की वस्तुओं की सूची भर नहीं है; संदेश है कि साधन, समर्पण और पवित्र उद्देश्य को अंतिम आध्यात्मिक आधार से अलग नहीं समझा जाना चाहिए। ‘औषधि’ का प्रयोग वैदिक हवन सामग्री या वनस्पति के अर्थ में समझना चाहिए, न कि किसी चिकित्सकीय इलाज के निर्देश के रूप में। इस पहचान की श्रृंखला अगले दो श्लोकों में विस्तृत होती है।

9.17

श्रीभगवानुवाच

पिताहमस्य जगतो माता धाता पितामहः । वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च ॥९.17॥

I am the father, mother, sustainer, and grandsire of this world. I am what is to be known, the purifier, the syllable Om, and the Ṛg, Sāma, and Yajur Vedas.

Roman reading

pitaahamasya jagato maataa dhaataa pitaamahah | vedyam pavitramonkaara riksaama yajureva cha ||9.17||pitāhamasya jagato mātā dhātā pitāmahaḥ | vedyaṃ pavitramoṅkāra ṛksāma yajureva ca ||9.17||

Explanation

The pair father and mother enlarges rather than narrows the image of divine care. Krishna is also the sustainer, ancestor, object of knowledge, sacred Om, and the three named Vedas. The verse gathers relational and scriptural language around one divine source. A responsible explanation can celebrate that breadth while acknowledging that it speaks from the Gita's particular devotional setting.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिता और माता दोनों रूपों का प्रयोग ध्यान देने योग्य है। श्लोक ईश्वर को किसी एक सांसारिक लिंग या संबंध में सीमित नहीं करता, बल्कि पोषण, उद्गम और संरक्षण के अनेक रूपों को समाहित करता है। वैदिक शब्दों के साथ यह कहा गया है कि पवित्र ज्ञान भी उसी अंतिम लक्ष्य की ओर इशारा करता है। इसे सभी धार्मिक परंपराओं की ऐतिहासिक समानता का दावा बनाने की आवश्यकता नहीं है।

9.18

श्रीभगवानुवाच

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् । प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥९.18॥

I am the goal, sustainer, lord, witness, dwelling place, refuge, and well-wishing friend. I am the origin, dissolution, foundation, resting place, and imperishable seed.

Roman reading

gatirbhartaa prabhuh saakshee nivaasah sharanam suhrit | prabhavah pralayah sthaanam nidhaanam beejamavyayam ||9.18||gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt | prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījamavyayam ||9.18||

Explanation

Krishna's self-description moves from cosmic power to closeness: goal, witness, home, refuge, and friend. A witness sees; a suhṛt seeks another's good without bargaining. Origin and dissolution broaden those relationships beyond one lifetime. These names work as facets of a devotional vision, not as a suggestion that practical human care and responsibility no longer matter.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ अनेक नाम एक ही आध्यात्मिक संबंध की अलग दिशाएँ दिखाते हैं। ‘साक्षी’ निरीक्षण का संकेत देता है, ‘सुहृत्’ निस्वार्थ हितैषिता का और ‘शरण’ भरोसे योग्य आश्रय का। कृष्ण केवल सृष्टि की शुरुआत या अंत नहीं, उसके बीच चलने वाले जीवन का आधार भी बताते हैं। इन रूपकों को समझते समय उन्हें मनुष्य के वास्तविक संबंधों और जिम्मेदारियों का विकल्प बना देना आवश्यक नहीं है।

9.19

श्रीभगवानुवाच

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च । अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥९.19॥

O Arjuna, I give heat, and I withhold and release rain. I am immortality and death, being and nonbeing as well.

Roman reading

tapaamyahamaham varsham nigrihnaamyutsrijaami cha | amritam chaiva mrityushcha sadasachchaahamarjuna ||9.19||tapāmyahamahaṃ varṣaṃ nigṛhṇāmyutsṛjāmi ca | amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna ||9.19||

Explanation

Krishna gathers striking opposites into his declaration. Heat and rain suggest the world's shifting conditions; immortality and death point to the extremes of existence. Sat and asat also carry technical philosophical meanings, so they should not be reduced uncritically to a simple moral good-versus-evil contrast. The verse presents a comprehensive theological claim, not meteorological evidence.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक जीवन में दिखाई देने वाले विरोधों—गरमी और वर्षा, अमरत्व और मृत्यु, सत् और असत्—को एक ही सर्वोच्च आधार से जोड़ता है। यह किसी मौसम-घटना का वैज्ञानिक कारण-विवरण नहीं है, बल्कि दिव्य व्यापकता का धार्मिक काव्यात्मक वक्तव्य है। ‘सत्-असत्’ के कई दार्शनिक अर्थ हो सकते हैं; उनके बीच अंतर समझने के लिए विशेषज्ञ व्याख्या उपयोगी होगी।

9.20

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श्रीभगवानुवाच

त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥९.20॥

Those versed in the three Vedas, who partake of soma and are purified through sacrifice, worship me while seeking heaven. Attaining the world of Indra through their merit, they enjoy its heavenly pleasures.

Roman reading

traividyaa maam somapaah pootapaapaa yajnairishtvaa svargatim praarthayante | te punyamaasaadya surendralokamashnanti divyaandivi devabhogaan ||9.20||traividyā māṃ somapāḥ pūtapāpā yajñairiṣṭvā svargatiṃ prārthayante | te puṇyamāsādya surendralokamaśnanti divyāndivi devabhogān ||9.20||

Explanation

The verse describes the traditional Vedic pursuit of heavenly reward through sacrificial rites. Soma belongs to that historical ritual setting; the verse is not encouraging contemporary substance use. Krishna acknowledges the desired heavenly experience before challenging its permanence. The following verse turns the reader's attention from the attractiveness of a reward to the limits of a reward that can be exhausted.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यहाँ श्रीकृष्ण वैदिक अनुष्ठान और उनके पारंपरिक स्वर्गफल का उल्लेख करते हैं। ‘सोम’ एक विशिष्ट प्राचीन अनुष्ठानिक संदर्भ का शब्द है; इसे आधुनिक नशीले पदार्थों के सेवन की सलाह नहीं समझना चाहिए। श्लोक उन साधकों का लक्ष्य दिखाता है जो पुण्य और सुखद लोक की प्राप्ति चाहते हैं। अगले श्लोक में बताया जाएगा कि ऐसा फल भी स्थायी नहीं है।

9.21

श्रीभगवानुवाच

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥९.21॥

After enjoying that vast heavenly realm, they return to the mortal world when their merit is spent. Thus those who follow the threefold Vedic path for the sake of desires undergo repeated departure and return.

Roman reading

te tam bhuktvaa svargalokam vishaalam ksheene punye martyalokam vishanti | evam trayeedharmamanuprapannaa gataagatam kaamakaamaa labhante ||9.21||te taṃ bhuktvā svargalokaṃ viśālaṃ kṣīṇe puṇye martyalokaṃ viśanti | evaṃ trayīdharmamanuprapannā gatāgataṃ kāmakāmā labhante ||9.21||

Explanation

Heaven is portrayed as desirable yet finite within the Gita's cosmology. Merit obtained for a reward eventually runs its course, leading to renewed participation in saṃsāra. The contrast is not necessarily between ritual and no ritual; it is between desire-driven aims and a more enduring spiritual orientation. The next verse introduces that alternative through single-hearted devotion.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्रीकृष्ण यहाँ अनुष्ठान की उपयोगिता से अधिक उसके पीछे की प्रेरणा की सीमा बताते हैं। जब लक्ष्य किसी सुख का प्राप्त होना है, तब उस सुख के समाप्त होने की संभावना बनी रहती है। ‘गतागत’ जन्म-मरण के चक्र और लौटने के रूपक से जुड़ा है। श्लोक का आध्यात्मिक प्रश्न है: क्या हम केवल अस्थायी पुरस्कार चाहते हैं या ऐसी स्थिरता जिसकी तुलना पुरस्कार से नहीं की जा सकती?

9.22

श्रीभगवानुवाच

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते । तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥९.22॥

For those who worship me with undivided attention, continually keeping their minds on me, I undertake their yogakṣema—the securing and safeguarding of what sustains them.

Roman reading

ananyaashchintayanto maam ye janaah paryupaasate | teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham ||9.22||ananyāścintayanto māṃ ye janāḥ paryupāsate | teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ||9.22||

Explanation

Yogakṣema is commonly understood as obtaining what is needed and preserving what is held. Krishna's promise belongs to the language of divine care for devoted people, not to a contract guaranteeing wealth, perfect health, or freedom from hardship. The contrast with verses 20–21 is that this relationship is not pursued merely for a temporary reward. It offers confidence in divine support within the chapter's devotional theology.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह अध्याय का अत्यंत प्रिय श्लोक है। ‘योगक्षेम’ की पारंपरिक व्याख्या अप्राप्त की प्राप्ति और प्राप्त की रक्षा के रूप में होती है, पर इसे हर भक्त के लिए धन-संपत्ति या संकट-मुक्त जीवन की निश्चित गारंटी नहीं समझना चाहिए। इसकी मुख्य आध्यात्मिक ध्वनि है कि एकनिष्ठ भक्ति में मनुष्य अपने जीवन को अकेला और निराधार नहीं मानता। कृष्ण का आश्वासन पहले बताए कामनाजन्य स्वर्गफल से भिन्न है।

9.23

श्रीभगवानुवाच

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः । तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥९.23॥

O son of Kunti, even those who faithfully worship other deities worship me in a sense, though not according to full understanding of the proper way.

Roman reading

ye’pyanyadevataa bhaktaa yajante shraddhayaanvitaah | te’pi maameva kaunteya yajantyavidhipoorvakam ||9.23||ye’pyanyadevatā bhaktā yajante śraddhayānvitāḥ | te’pi māmeva kaunteya yajantyavidhipūrvakam ||9.23||

Explanation

Krishna recognizes the sincerity of other forms of deity worship while asserting that their deepest recipient is himself. The term avidhipūrvakam marks a difference in understanding or manner of worship, and interpretations vary across schools. The passage should be introduced as the Gita's theological perspective rather than used to disparage people belonging to other traditions. Verses 24–25 specify the claimed difference in outcome.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक अन्य देवताओं के प्रति श्रद्धा को पूरी तरह अस्वीकार नहीं करता, किंतु कृष्ण स्वयं को उपासना का अंतिम आधार बताते हैं। ‘अविधिपूर्वकम्’ के अर्थ पर अलग दार्शनिक और भक्ति परंपराओं में सूक्ष्म मतभेद हो सकते हैं। इसे आज के किसी धार्मिक समुदाय के अपमान या पूजा की स्वतंत्रता पर आदेश के रूप में न पढ़ें। यहाँ एक विशिष्ट वैष्णव-गीता धर्मशास्त्रीय दृष्टि का कथन है।

9.24

श्रीभगवानुवाच

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च । न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥९.24॥

For I am the recipient and sovereign of every sacrifice. Those who do not know me in truth therefore fall away from the highest aim.

Roman reading

aham hi sarvayajnaanaam bhoktaa cha prabhureva cha | na tu maamabhijaananti tattvenaatashchyavanti te ||9.24||ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca | na tu māmabhijānanti tattvenātaścyavanti te ||9.24||

Explanation

The issue is not whether a ritual has occurred but whether its ultimate object has been recognized. Krishna's claim to be the true enjoyer and lord of sacrifices deepens the theological hierarchy introduced in verse 23. Falling away is presented in relation to the chapter's supreme goal, not as a license to judge another person's dignity. The discussion of destinations continues in the next verse.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक की बात यहाँ स्पष्ट की गई है। कृष्ण अपने को सभी यज्ञों का अंतिम आश्रय कहते हैं, इसलिए केवल किसी सीमित फल तक पहुँचना उनका पूर्ण तत्त्व जानने के समान नहीं है। ‘च्यवन्ति’ का तात्पर्य उस आध्यात्मिक लक्ष्य से हट जाने से है जिसका अध्याय में प्रतिपादन हो रहा है। इसे किसी दूसरे उपासक के चरित्र या मूल्य का निर्णय बना देना पाठ से अधिक दावा होगा।

9.25

श्रीभगवानुवाच

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः । भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥९.25॥

Those devoted to the deities attain the deities; those dedicated to the ancestors attain the ancestors; worshippers of spirits reach the spirits; and those who worship me reach me.

Roman reading

yaanti devavrataa devaanpitreenyaanti pitrivrataah | bhootaani yaanti bhootejyaa yaanti madyaajino’pi maam ||9.25||yānti devavratā devānpitṝnyānti pitṛvratāḥ | bhūtāni yānti bhūtejyā yānti madyājino’pi mām ||9.25||

Explanation

The four destinations follow the four orientations named in the verse. Within Krishna's teaching the object of devotion shapes its result, and devotion directed to him reaches the highest goal. The terminology for deities, ancestors, and spirits belongs to the religious world of the text. It is not a testable map of an afterlife, nor a reason to condemn contemporary worshippers of other traditions.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक उपासना के लक्ष्य और उसके फल का संबंध दिखाता है। ‘भूत’ यहाँ प्राचीन अनुष्ठानिक भाषा में विभिन्न जीवात्माओं या आत्मिक सत्ताओं की ओर संकेत कर सकता है; इसे सामान्य जीवों के प्रति करुणा से भ्रमित नहीं करना चाहिए। गीता की अपनी धार्मिक दृष्टि में कृष्ण-प्राप्ति को सर्वोच्च लक्ष्य बताया गया है। अलग समुदायों के धार्मिक विश्वास के बारे में इसे ऐतिहासिक या वैज्ञानिक प्रमाण की तरह न प्रस्तुत करें।

9.26

श्रीभगवानुवाच

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥९.26॥

If someone of sincere and disciplined heart offers me even a leaf, flower, fruit, or water with devotion, I accept that gift offered in love.

Roman reading

patram pushpam phalam toyam yo me bhaktyaa prayachchhati | tadaham bhaktyupahritamashnaami prayataatmanah ||9.26||patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati | tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ ||9.26||

Explanation

The verse places sincerity before expense. A small offering becomes significant because it expresses devotion, not because its market value is high. Prayatātman emphasizes the person's inward care and discipline. This is not a rigid checklist requiring particular objects or quantities; the verse's force lies in the accessibility of loving worship.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह अध्याय के सबसे सरल और गहरे संदेशों में एक है: भक्ति का मूल्य भेंट की कीमत से तय नहीं होता। पत्ता, फूल, फल और जल ऐसी वस्तुएँ हैं जो अनेक लोगों को सुलभ हो सकती हैं। ‘प्रयतात्मा’ मन की सजगता और निर्मल उद्देश्य को महत्त्व देता है। यह श्लोक अनिवार्य पूजा-सामग्री की लंबी सूची नहीं देता; इसकी प्रमुख बात है प्रेमपूर्वक समर्पण।

9.27

श्रीभगवानुवाच

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् । यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥९.27॥

O son of Kunti, whatever you do, eat, offer in sacrifice, give away, or undertake as discipline, do it as an offering to me.

Roman reading

yatkaroshi yadashnaasi yajjuhoshi dadaasi yat | yattapasyasi kaunteya tatkurushva madarpanam ||9.27||yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat | yattapasyasi kaunteya tatkuruṣva madarpaṇam ||9.27||

Explanation

The invitation expands devotion from the altar to everyday life. Eating, working, giving, and voluntary discipline can be approached as offerings. Yet calling an act an offering cannot excuse cruelty, dishonesty, or a failure of duty; the larger ethical teaching of the Gita remains relevant. The verse emphasizes the intention with which ordinary life is lived, not withdrawal from ordinary life.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

पिछले श्लोक में एक छोटी पूजा-भेंट थी; यहाँ पूरा जीवन समर्पण का क्षेत्र बन जाता है। भोजन, कर्म, दान और तप सभी उसी भावना से जुड़े हैं। इसका अर्थ यह नहीं कि किसी भी कर्म को ‘ईश्वरार्पण’ कह देने से वह नैतिक हो जाता है। गीता के धर्म और अहिंसक-सचेत उत्तरदायित्व के संदर्भ में समर्पण को समझना चाहिए; अशुभ कर्म के लिए यह छूट नहीं है।

9.28

श्रीभगवानुवाच

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः । संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥९.28॥

In this way you will be freed from the bonds of action associated with pleasant and painful results. Established in the yoga of renunciation, you will attain me in freedom.

Roman reading

shubhaashubhaphalairevam mokshyase karmabandhanaih | samnyaasayogayuktaatmaa vimukto maamupaishyasi ||9.28||śubhāśubhaphalairevaṃ mokṣyase karmabandhanaiḥ | saṃnyāsayogayuktātmā vimukto māmupaiṣyasi ||9.28||

Explanation

Offering action changes the relationship to its outcomes. Here renunciation is inward: not abandoning every task but releasing the possessive claim on its results. Even favorable outcomes can become bonds when identity depends upon them. Freedom from karma's fruits and arrival at Krishna are described as connected spiritual aims within the teaching.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

9.27 में कर्म को अर्पण करने का जो अभ्यास बताया गया, उसका फल यहाँ आसक्ति के बंधन से मुक्ति के रूप में आता है। ‘संन्यास’ केवल बाहरी जीवन-त्याग नहीं, फल और अहंकार की पकड़ छोड़ने का आंतरिक भाव भी है। शुभ फल भी तब बाँध सकता है जब मन उससे अपनी पहचान जोड़ ले। श्लोक का ‘मुझे प्राप्त होना’ गीता का आध्यात्मिक लक्ष्य है, कोई तात्कालिक भौतिक परिणाम नहीं।

9.29

श्रीभगवानुवाच

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः । ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥९.29॥

I am equal toward all beings: none is hateful to me or favored over another. Yet those who worship me with devotion dwell in me, and I dwell in them.

Roman reading

samo’ham sarvabhooteshu na me dveshyo’sti na priyah | ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham ||9.29||samo’haṃ sarvabhūteṣu na me dveṣyo’sti na priyaḥ | ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham ||9.29||

Explanation

Divine impartiality is expressed plainly before devotional intimacy is introduced. Being in a reciprocal relationship with the divine is not described as purchasing favoritism. The verse balances equality of regard with the distinctive experience of devotion. Readers should preserve both halves rather than using the second to cancel the first.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

श्लोक ईश्वर की समता और भक्त के साथ निकट संबंध को एक साथ रखता है। समता का अर्थ है कि किसी जीव का मूल्य घटाया नहीं जाता; पारस्परिक भक्ति उस संबंध के अनुभव को गहरा करती है। इसे ऐसे नहीं पढ़ना चाहिए कि ईश्वर अन्य लोगों से घृणा करते हैं—श्लोक उसका उलटा कहता है। भक्ति यहाँ निकटता का माध्यम है, पक्षपात खरीदने का सौदा नहीं।

9.30

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श्रीभगवानुवाच

अपि चेत्सुदुराचारो भजते मामनन्यभाक् । साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥९.30॥

Even if someone of deeply wrongful conduct turns to me with single-hearted devotion, that person should be regarded as rightly oriented, for the resolve has been set in the proper direction.

Roman reading

api chetsuduraachaaro bhajate maamananyabhaak | saadhureva sa mantavyah samyagvyavasito hi sah ||9.30||api cetsudurācāro bhajate māmananyabhāk | sādhureva sa mantavyaḥ samyagvyavasito hi saḥ ||9.30||

Explanation

This verse offers hope to people with a compromised past while making a decisive turn toward devotion central. Samyagvyavasita refers to a rightly directed resolve, not a magical cancellation of wrongdoing. Genuine transformation calls for changed conduct, accountability, and restitution where appropriate. The following verse speaks of that movement toward righteousness, so the two verses should be read together.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक परिवर्तन की संभावना को असाधारण महत्त्व देता है, लेकिन अतीत के अन्याय को वैध नहीं बनाता। ‘साधुरेव मन्तव्यः’ का आधार ‘सम्यग्व्यवसितः’—अर्थात् सही दिशा में दृढ़ निर्णय—है। उसके बाद के जीवन में जिम्मेदारी, सुधार और जहाँ जरूरी हो वहाँ पीड़ितों के प्रति न्याय भी आवश्यक हैं। केवल धार्मिक घोषणा को चरित्र-परिवर्तन का पर्याप्त प्रमाण मानना इस श्लोक की गंभीरता घटा देगा।

9.31

श्रीभगवानुवाच

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति । कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥९.31॥

Such a person soon becomes righteous and finds lasting peace. O son of Kunti, declare with confidence: my devotee will not be lost.

Roman reading

kshipram bhavati dharmaatmaa shashvachchhaantim nigachchhati | kaunteya pratijaaneehi na me bhaktah pranashyati ||9.31||kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati | kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||9.31||

Explanation

The assurance follows the previous verse's emphasis on a genuinely redirected will. Becoming dharmātmā implies moral renewal rather than a permanent exemption from consequences. Krishna's statement that a devotee is not lost is a theological promise of spiritual refuge, not an empirical claim of invulnerability to illness, loss, or death. The two verses together hold hope and responsibility in tension.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

9.30 के बिना यह श्लोक अधूरा समझा जाएगा। श्रीकृष्ण दृढ़ आत्मपरिवर्तन के साथ आचरण में सुधार की दिशा दिखाते हैं। ‘न मे भक्तः प्रणश्यति’ भक्त को दिए गए धार्मिक आश्वासन के रूप में पढ़ना चाहिए, न कि यह दावा कि भक्त को कभी बीमारी, हानि या मृत्यु नहीं होगी। शांति यहाँ आध्यात्मिक लक्ष्य है और जिम्मेदार जीवन में धीरे-धीरे विकसित होने वाली अवस्था भी हो सकती है।

9.32

श्रीभगवानुवाच

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः । स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥९.32॥

O Pārtha, even those called “of sinful birth” in this verse—including women, Vaiśyas, and Śūdras—reach the supreme goal by taking refuge in me.

Roman reading

maam hi paartha vyapaashritya ye’pi syuh paapayonayah | striyo vaishyaastathaa shoodraaste’pi yaanti paraam gatim ||9.32||māṃ hi pārtha vyapāśritya ye’pi syuḥ pāpayonayaḥ | striyo vaiśyāstathā śūdrāste’pi yānti parāṃ gatim ||9.32||

Explanation

This verse must be handled with unusual care. Its language includes the stigmatizing phrase pāpayonayaḥ and enumerates women and social varna categories in a historically hierarchical setting. A faithful presentation should neither conceal that language nor endorse its prejudices today. At the same time Krishna's stated conclusion extends access to the supreme goal to those named. The historical context and the equal dignity of present-day readers both matter in explaining the passage.

This verse must be handled with unusual care. Its language includes the stigmatizing phrase pāpayonayaḥ and enumerates women and social varṇa categories in a historically hierarchical setting. A faithful presentation should neither conceal that language nor endorse its prejudices today. At the same time Krishna's stated conclusion extends access to the supreme goal to those named. The historical context and the equal dignity of present-day readers both matter in explaining the passage.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह सामाजिक इतिहास के कारण विशेष सावधानी माँगने वाला श्लोक है। संस्कृत में ‘पापयोनयः’ जैसा कठोर पद और उसके बाद स्त्रियों तथा वर्ण-समूहों का उल्लेख प्राचीन श्रेणीकरण को प्रकट करता है; उसे छिपाना या आज के लिए उचित ठहराना दोनों गलत होंगे। साथ ही श्लोक का घोषित निष्कर्ष आध्यात्मिक उपलब्धि के द्वार को उन सभी के लिए खुला बताता है जिनके प्रति उस युग में प्रतिबंध या पूर्वाग्रह रहे होंगे। आधुनिक समान गरिमा और भेदभाव-विरोध के दृष्टिकोण से यह ऐतिहासिक संदर्भ स्पष्ट देना आवश्यक है।

9.33

श्रीभगवानुवाच

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा । अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥९.33॥

How much more, then, those regarded as virtuous Brahmins and devoted royal sages! Having entered this impermanent world with its suffering, turn to worship of me.

Roman reading

kim punarbraahmanaah punyaa bhaktaa raajarshayastathaa | anityamasukham lokamimam praapya bhajasva maam ||9.33||kiṃ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā | anityamasukhaṃ lokamimaṃ prāpya bhajasva mām ||9.33||

Explanation

The argument carries over from the preceding verse and employs categories of religious prestige familiar to its historical setting. It should not be used as an endorsement of hereditary human superiority. Krishna's practical point is the urgency of devotion within a world that is not permanent and cannot provide unbroken satisfaction. The closing verse will translate that urgency into a direct personal invitation.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

यह श्लोक पिछले सामाजिक उदाहरणों की तुलना आगे बढ़ाता है। इसमें उस समय की प्रतिष्ठित धार्मिक श्रेणियाँ भी उल्लिखित हैं; इसलिए इसे 9.32 से अलग करके सामाजिक श्रेष्ठता का आधुनिक नियम नहीं बनाना चाहिए। अध्याय का अंतिम आग्रह सरल है—जीवन अस्थायी है, अतः उसका परम लक्ष्य याद रखो। ‘असुखं’ का अर्थ यह नहीं कि जीवन में आनंद या करुणा का मूल्य नहीं; इसका संकेत सांसारिक सुख की अस्थिरता की ओर है।

9.34

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श्रीभगवानुवाच

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु । मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥९.34॥

Keep your mind centered on me; become my devotee, worship me, and bow to me. In this way, directing your whole self toward me and taking me as your highest goal, you will reach me.

Roman reading

manmanaa bhava madbhakto madyaajee maam namaskuru | maamevaishyasi yuktvaivamaatmaanam matparaayanah ||9.34||manmanā bhava madbhakto madyājī māṃ namaskuru | māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ ||9.34||

Explanation

The final verse draws the chapter's large vision of the cosmos into four personal invitations: remember, love, worship, and bow. Its culmination is not an abstract definition but a relationship of committed attention. Matparāyaṇa means taking Krishna as the supreme destination of one's life. The verse links the chapter's royal knowledge with a devotional way of living, while the separate chapter colophon follows after it.

Other languages and readings

ShivGoraksh Simple Hindi Explanation

अध्याय का समापन किसी जटिल दार्शनिक सूत्र से नहीं, सीधे संबोधन से होता है। मन का स्मरण, प्रेम, पूजा और प्रणाम—इन सबको एक ही परम दिशा में जोड़ा गया है। ‘मत्परायण’ वह है जिसके जीवन का अंतिम आश्रय श्रीकृष्ण हैं। इस श्लोक को पढ़ते समय उपासना की बाहरी क्रिया के साथ मन की एकनिष्ठता को भी देखना चाहिए; यही राजविद्या का व्यवहार में उतरना है।

About this edition · Sources & references

Bhagavad Gita · ASS45 (1901) · Initial editorial V1

This is an educational edition; independent textual and specialist review remains incomplete.

Original text, translations and explanations remain separate readings. Shared passages appear once with their complete references.

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