discourse ixThis discourse reveals the glory of devotion.
The Lord Said:
1. I will now declare to thee, who art uncensorious, this myserious knowledge, together with discriminative knowledge, knowing which thou shalt be released from ill.
1 श्रीभगवानुवाच |
ज्ञानंविज्ञानसहितंयज्ज्ञात्वामोक्ष्यसेऽशुभात् || 1||
2. This is the king of sciences, the king of mysteries, pure and sovereign, capable of direct comprehension, the essence of dharma, easy to practice, changeless.
2 राजविद्याराजगुह्यंपवित्रमिदमुत्तमम् |
प्रत्यक्षावगमंधर्म्यंसुसुखंकर्तुमव्ययम् || 2||
3. Men who have no faith in this doctrine, O Parantapa, far from coming to Me, return repeatedly to the path of this world of death.
अश्रद्दधाना: पुरुषाधर्मस्यास्यपरन्तप |
अप्राप्यमांनिवर्तन्तेमृत्युसंसारवर्त्मनि || 3||
4. By Me, unmanifest in form, this whole world is pervaded; all beings are in Me, I am not in them.
मत्स्थानिसर्वभूतानि न चाहंतेष्ववस्थित: || 4||
5. And yet those beings are not in Me. That indeed is My unique power as Lord! Sustainerof all beings, I am not in them; My Self brings them into existence.
न च मत्स्थानिभूतानिपश्यमेयोगमैश्वरम् |
भूतभृन्न च भूतस्थोममात्माभूतभावन: || 5||
The sovereign power of God lies in this mystery, this miracle, that all beings are in Him and yet not in Him, He in them and yet not in them. This is the description of God in the language of mortal man. Indeed He soothes man by revealing to him all His aspects by using all kinds of paradoxes. All beings are in him inasmuch as all creation is His; but as He transcends it all, as He really is not the author of it all, it may be said with equal truth that the beings are not in Him. He really is in all His true devotees, He is not, according to them, in those who deny Him. What is this if not a mystery, a miracle of God?
6. As the mighty wind, moving everywhere, is ever contained in ether, even so know that all beings are contained in Me.
यथाकाशस्थितोनित्यंवायु: सर्वत्रगोमहान् |
तथासर्वाणिभूतानिमत्स्थानीत्युपधारय || 6||
20. Followers of the three vedas, who drink the soma juice and are purged of sin, worship Me with sacrifice and pray for going to heaven; they reach the holy world of the gods and enjoy in heaven the divine joys of the gods.
मश्नन्तिदिव्यान्दिविदेवभोगान् || 20||
The reference is to the sacrificial ceremonies and rites in vogue in the days of the Gita. We cannot definitely say what they were like nor what the soma juice exactly was.
21.They enjoy the vast world of heaven, and their merit spent, they enter the world of the mortals; thus those who, following the Vedic law, long for the fruit of their action earn but the round of birth and death.
गतागतंकामकामालभन्ते || 21||
22. As for those who worship Me, thinking on Me alone and nothing else, ever attached to Me, I bear the burden of getting them what they need.
अनन्याश्चिन्तयन्तोमांयेजना: पर्युपासते |
तेषांनित्याभियुक्तानांयोगक्षेमंवहाम्यहम् || 22||
There are thus three unmistakable marks of a true yogi or bhakta: even-mindedness, skill in action and undivided devotion. These three must be completely harmonized in a yogi. Without devotion there is no even- mindedness, without even-mindedness no devotion, and without skill in action devotion and even-minded might well be a pretense.
23. Even those who, devoted to other gods, worship them in full faith, even they, O Kaunteya, worship none but Me, though not according to the rule.
तेऽपिमामेवकौन्तेययजन्त्यविधिपूर्वकम् || 23||
‘Not according to the rule’ means not knowing Me as the Impersonal and the Absolute.
30. A sinner, howsoever great, if he turns to Me with undivided devotion, must indeed be counted a saint; for he has a settled resolve.
अपिचेत्सुदुराचारोभजतेमामनन्यभाक् | साधुरेव स मन्तव्य: सम्यग्व्यवसितोहि स: || 30||
The undivided devotion subdues both his passions and his evil deeds.
34. On Me fix thy mind, to Me bring thy devotion, to Me offer thy sacrifice, to Me make thy obeisance; thus having attached thyself to Me and made Me thy end and aim, to Me indeed shalt thou come.
मामेवैष्यसियुक्त्वैवमात्मानंमत्परायण: || 34||
Thus ends the ninth discourse entitled ‘Raja Vidya Raja Guhya Yoga’ in the converse of Lord Krishna and Arjuna, on the science of Yoga, as part of the knowledge of Brahman in the Upanishad called the Bhagavad Gita.