With commentry by Swami Shivananda
Author: Krishna
The Bhagavad Gita, often called the "Song of God," is a 700-verse sacred Hindu scripture embedded within the ancient Indian epic, the Mahabharata. It is a philosophical dialogue between the warrior Arjuna and his charioteer, the god Krishna, offering profound guidance on duty, ethics, and spiritual liberation.
Chapter 9: Raja Vidya Raja Guhya Yoga
The Royal and Most Confidential Knowledge
Verse #1
श्रीभगवानुवाच इदं तु ते |
गुह्यतमं प्रवक्ष्यामि अनसूयवे ज्ञानं विज्ञानसहितं |
यत् ज्ञात्वा मोक्ष्यसे अशुभात् ||
śrībhagavānuvāca idaṃ tu te | guhyatamam pravakṣyāmi anasūyave jñānaṃ vijñānasahitaṃ | yat jñātvā mokṣyase aśubhāt ||
sribhagavanuvaca ida tu te | guhyatamam pravaksyami anasuyave jnana vijnanasahita | yat jnatva moksyase asubhat ||
The Blessed Lord said: To you who do not cavil, I shall now declare this, the greatest secret, the most profound knowledge combined with experience (or realisation); which having known, you shall be free from the sorrows of life.
Verse #2
राजविद्या राजगुह्यं पवित्रम् इदम् उत्तमम् |
प्रत्यक्षावगमम् धर्म्यम् सुसुखम् कर्तुम् अव्ययम् ||
rājavidyā rājaguhyaṃ pavitram idam uttamam | pratyakṣāvagamam dharmyam susukham kartum avyayam ||
rajavidya rajaguhya pavitram idam uttamam | pratyaksavagamam dharmyam susukham kartum avyayam ||
Royal Science, Royal Secret, the supreme purifier is this, realisable by direct intuitive knowledge, according to the DHARMA, very easy to perform, imperishable.
Verse #3
अश्रद्दधानाः पुरुषाः धर्मस्यास्य परन्तप |
अप्राप्य माम् निवर्तन्ते मृत्युसंसारवर्त्मनि ||
aśraddadhānāḥ puruṣāḥ dharmasyāsya parantapa | aprāpya mām nivartante mṛtyusaṃsāravartmani ||
asraddadhana purusa dharmasyasya parantapa | aprapya mam nivartante mtyusasaravartmani ||
Persons without faith in this DHARMA (the Divine Self) , O Parantapa, without attaining Me, return to the path of rebirth, fraught with death.
Verse #4
मया ततम् इदं सर्वम् जगत् अव्यक्तमूर्तिना मत्स्थानि |
सर्वभूतानि न च अहम् तेषु अवस्थितः ||
mayā tatam idaṃ sarvam jagat avyaktamūrtinā matsthāni | sarvabhūtāni na ca aham teṣu avasthitaḥ ||
maya tatam ida sarvam jagat avyaktamurtina matsthani | sarvabhutani na ca aham tesu avasthita ||
All this world is pervaded by Me in My Unmanifest form (aspect); all beings exist in Me, but I do not dwell in them.
Verse #5
न च मत्स्थानि भूतानि पश्य मे योगम् ऐश्वरम् |
भूतभृत् न च भूतस्थः मम आत्मा भूतभावनः ||
na ca matsthāni bhūtāni paśya me yogam aiśvaram | bhūtabhṛt na ca bhūtasthaḥ mama ātmā bhūtabhāvanaḥ ||
na ca matsthani bhutani pasya me yogam aisvaram | bhutabht na ca bhutastha mama atma bhutabhavana ||
Nor do beings exist (in reality) in Me --- behold My Divine YOGA supporting all beings, but not dwelling in them, am I My Self, the efficient-cause of all beings.
Verse #6
यथा आकाशस्थितः नित्यम् वायुः सर्वत्रगः महान् |
तथा सर्वाणि भूतानि मत्स्थानि इति उपधारय ||
yathā ākāśasthitaḥ nityam vāyuḥ sarvatragaḥ mahān | tathā sarvāṇi bhūtāni matsthāni upadhāraya ||
yatha akasasthita nityam vayu sarvatraga mahan | tatha sarvani bhutani matsthani upadharaya ||
As the mighty wind, moving everywhere, rests always in space (the AKASHA ) , even so, know you, all beings rest in Me.
Verse #7
सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् कल्पक्षये |
पुनः तानि कल्पादौ विसृजामि अहम् ||
sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām kalpakṣaye | punaḥ tāni kalpādau visṛjāmi aham ||
sarvabhutani kaunteya prakti yanti mamikam kalpaksaye | puna tani kalpadau visjami aham ||
All beings, O Kaunteya (O Son of Kunti) , go into My PRAKRITI (nature) at the end of a KALPA; I send them forth again at the beginning of (the next) KALPA.
Verse #8
प्रकृतिं स्वाम् अवष्टभ्य विसृजामि पुनः पुनः |
भूतग्रामम् इमम् कृत्स्नम् अवशम् प्रकृतेः वशात् ||
prakṛtiṃ svām avaṣṭabhya visṛjāmi punaḥ punaḥ | bhūtagrāmam imam kṛtsnam avaśam prakṛteḥ vaśāt ||
prakti svam avastabhya visjami puna puna | bhutagramam imam ktsnam avasam prakte vasat ||
Animating My PRAKRITI, I, again and again send forth all this helpless multitude of beings, by the force of nature (PRAKRITI) .
Verse #9
न च माम् तानि कर्माणि निबध्नन्ति |
धनञ्जय उदासीनवत् आसीनम् असक्तम् तेषु कर्मसु ||
na ca mām tāni karmāṇi nibadhnanti | dhanañjaya udāsīnavat āsīnam asaktam teṣu karmasu ||
na ca mam tani karmani nibadhnanti | dhananjaya udasinavat asinam asaktam tesu karmasu ||
Sitting like one indifferent, and unattached to these acts, Dhananjaya, these acts do not bind Me.
Verse #10
मया अध्यक्षेण प्रकृतिः सूयते सचराचरम् |
हेतुना अनेन कौन्तेय जगत् विपरिवर्तते ||
mayā adhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunā anena kaunteya jagat viparivartate ||
maya adhyaksena prakti suyate sacaracaram | hetuna anena kaunteya jagat viparivartate ||
Under Me as her Supervisor, PRAKRITI (nature) produces the moving and the unmoving; because of this, O Kaunteya, the world revolves.
Verse #11
अवजानन्ति माम् मूढाः मानुषीम् तनुम् आश्रितम् |
परम् भावम् अजानन्तः मम भूतमहेश्वरम् ||
avajānanti mām mūḍhāḥ mānuṣīm tanum āśritam | param bhāvam ajānantaḥ mama bhūtamaheśvaram ||
avajananti mam muha manusim tanum asritam | param bhavam ajananta mama bhutamahesvaram ||
Fools disregard Me when I dwell in human form; they know not My Higher being as the Great Lord of all beings.
Verse #12
मोघाशा मोघकर्माणः मोघज्ञाना विचेतसः राक्षसीम् आसुरीम् |
च एव प्रकृतिम् मोहिनीम् श्रिताः ||
moghāśā moghakarmāṇaḥ moghajñānā vicetasaḥ rākṣasīm āsurīm | ca eva prakṛtim mohinīm śritāḥ ||
moghasa moghakarmana moghajnana vicetasa raksasim asurim | ca eva praktim mohinim srita ||
Of vain hopes, of vain actions, of vain knowledge, and senseless, they verily are possessed of the delusive nature of RAKSHASAS and ASURAS.
Verse #13
महात्मानः तु माम् पार्थ दैवीं प्रकृतिम् |
आश्रिताः भजन्ति अनन्यमनसः ज्ञात्वा भूतादिम् अव्ययम् ||
mahātmānaḥ tu mām pārtha daivīm prakṛtim | āśritāḥ bhajanti ananyamanasaḥ jñātvā bhūtādim avyayam ||
mahatmana tu mam partha daivim praktim | asrita bhajanti ananyamanasa jnatva bhutadim avyayam ||
But the MAHATMAS (great-souls) O Partha, partaking of My divine nature, worship Me with a single mind (with a mind devoted to nothing else) , knowing Me as the Imperishable Source of all beings.
Verse #14
सततम् कीर्तयन्तः माम् यतन्तः च दृढव्रताः |
नमस्यन्तः च माम् भक्त्या नित्ययुक्ताः उपासते ||
satatam kīrtayantaḥ mām yatantaḥ ca dṛḍhavratāḥ | namasyantaḥ ca mām bhaktyā nityayuktāḥ upāsate ||
satatam kirtayanta mam yatanta ca dhavrata | namasyanta ca mam bhaktya nityayukta upasate ||
Always glorifying Me, striving, firm in vows, prostrating before Me, and always steadfast, they worshipMe with devotion.
Verse #15
ज्ञानयज्ञेन च अपि अन्ये यजन्तः माम् |
उपासते एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ||
jñānayajñena ca api anye yajantaḥ mām | upāsate ekatvena pṛthaktvena bahudhā viśvatomukham ||
jnanayajnena ca api anye yajanta mam | upasate ekatvena pthaktvena bahudha visvatomukham ||
Others also, offering the Wisdom-sacrifice worship Me regarding Me as One as distinct as manifold --- Me who in all forms faces everywhere.
Verse #16
अहम् क्रतु: अहम् यज्ञः स्वधा अहम् अहम् औषधम् मन्त्रः |
अहम् अहम् एव आज्यम् अहम् अग्निः अहम् हुतम् ||
aham kratuḥ aham yajñaḥ svadhā aham aham auṣadham mantraḥ | aham aham eva ājyam aham agniḥ aham hutam ||
aham kratu aham yajna svadha aham aham ausadham mantra | aham aham eva ajyam aham agni aham hutam ||
I am the KRATU; I am the sacrifice; I am the offering (food) to PITRIS (or ancestors); I am the medicinal herb, and all plants; I am the MANTRA I am also the clarified butter; I am the fire; I am the oblation.
Verse #17
पिता अहम् अस्य जगतः माता धाता पितामहः वेद्यम् |
पवित्रम् ओङ्कार ऋक् साम यजुः एव च ||
pitā aham asya jagataḥ mātā dhātā pitāmahaḥ vedyam | pavitram oṅkāra ṛk sāma yajuḥ eva ca ||
pita aham asya jagata mata dhata pitamaha vedyam | pavitram onkara k sama yaju eva ca ||
I am the Father of this world, the Mother, the supporter and the grandsire; the (one) Thing to be known, the Purifier, (the syllable) OM, and also the RIK, the SAMA and the YAJUH also.
Verse #18
गतिः भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् |
प्रभवः प्रलयः स्थानं निधानं बीजम् अव्ययम् ||
gatiḥ bhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt | prabhavaḥ pralayaḥ sthānam nidhānam bījam avyayam ||
gati bharta prabhu saksi nivasa sarana suht | prabhava pralaya sthanam nidhanam bijam avyayam ||
I am the Goal, the Supporter, the Lord, the Witness, the Abode, the Shelter, the Friend, the Origin, the Dissolution, the Foundation, the Treasure-house and the Seed Imperishable.
Verse #19
तपामि अहम् अहं वर्षं निगृह्णामि उत्सृजामि च अमृतं च |
एव मृत्यु: च सत् असत् च अहम् अर्जुन ||
tapāmi aham ahaṃ varṣaṃ nigṛhṇāmi utsṛjāmi ca amṛtaṃ ca | eva mṛtyuḥ ca sat asat ca aham arjuna ||
tapami aham aha varsa nighnami utsjami ca amta ca | eva mtyu ca sat asat ca aham arjuna ||
(As Sun) I give heat; I withhold and send forth the rain; I am Immortality and also death, both Existence and Non-existence, O Arjuna.
Verse #20
त्रैविद्या माम् सोमपाः पूतपापाः |
यज्ञैः इष्ट्वा स्वर्गतिं प्रार्थयन्ते |
ते पुण्यम् आसाद्य सुरेन्द्रलोकम् |
अश्नन्ति दिव्यान् दिवि देवभोगान् ||
traividyā mām somapāḥ pūtapāpāḥ | yajñaiḥ iṣṭvā svargatim prārthayante | te puṇyam āsādya surendralokam | aśnanti divyān divi devabhogān ||
traividya mam somapa putapapa | yajnai istva svargatim prarthayante | te punyam asadya surendralokam | asnanti divyan divi devabhogan ||
The Knowers of the three VEDAS, the drinkers of SOMA , purified from sin, worshipping Me by sacrifices, pray for the way to heaven; they reach the holy world of the Lord-of-the-gods and enjoy in heaven the Divine pleasures of the gods.
Verse #21
ते तं भुक्त्वा स्वर्गलोकं |
विशालं क्षीणे पुण्ये मर्त्यलोकं |
विशन्ति एवं त्रयीधर्मम् अनुप्रपन्ना |
गतागतं कामकामा लभन्ते ||
te taṃ bhuktvā svargalokaṃ | viśālaṃ kṣīṇe puṇye martyalokaṃ | viśanti evaṃ trayīdharmam anuprapannā | gatāgataṃ kāmakāmā labhante ||
te ta bhuktva svargaloka | visala ksine punye martyaloka | visanti eva trayidharmam anuprapanna | gatagata kamakama labhante ||
They, having enjoyed the vast heaven-world, when their merits are exhausted, enter the world-of-the-mortals; thus abiding by the injunctions of the three (VEDAS) , desiring (objects of) desires, they attain to the state of going-and-returning (SAMSARA) .
Verse #22
अनन्याः चिन्तयन्तः माम् ये जनाः पर्युपासते |
तेषाम् नित्याभियुक्तानाम् योगक्षेमम् वहामि अहम् ||
ananyāḥ cintayantaḥ mām ye janāḥ paryupāsate | teṣām nityābhiyuktānām yogakṣemam vahāmi aham ||
ananya cintayanta mam ye jana paryupasate | tesam nityabhiyuktanam yogaksemam vahami aham ||
To those men who worship Me alone, thinking of no other, to those ever self-controlled, I secure for them that which is not already possessed (YOGA) by them, and preserve for them what they already possess (KSHEMA) .
Verse #23
ये अपि अन्यदेवता भक्ताः यजन्ते श्रद्धया अन्विताः |
ते अपि माम् एव कौन्तेय यजन्ति अविधिपूर्वकम् ||
ye api anyadevatā bhaktāḥ yajante śraddhayā anvitāḥ | te api mām eva kaunteya yajanti avidhipūrvakam ||
ye api anyadevata bhakta yajante sraddhaya anvita | te api mam eva kaunteya yajanti avidhipurvakam ||
Even those devotees, who, endowed with faith worship other gods, worship Me alone, O son of Kunti, (but) by the wrong method.
Verse #24
अहम् हि सर्वयज्ञानाम् भोक्ता च प्रभुः एव च |
न तु माम् अभिजानन्ति तत्त्वेन अतः च्यवन्ति ते ||
aham hi sarvayajñānām bhoktā ca prabhuḥ eva ca | na tu mām abhijānanti tattvena ataḥ cyavanti te ||
aham hi sarvayajnanam bhokta ca prabhu eva ca | na tu mam abhijananti tattvena ata cyavanti te ||
(For) I alone am the enjoyer in and the Lord of all sacrifices; but they do not know Me in Essence, and hence they fall (return to this mortal world) .
Verse #25
यान्ति देवव्रताः देवान् पितॄन् यान्ति पितृव्रताः भूतानि |
यान्ति भूतेज्याः यान्ति मद्याजिनः अपि माम् ||
yānti devavratāḥ devān pitṝn yānti pitṛvratāḥ bhūtāni | yānti bhūtejyāḥ yānti madyājinaḥ api mām ||
yanti devavrata devan pitn yanti pitvrata bhutani | yanti bhutejya yanti madyajina api mam ||
The worshippers of the DEVAS or gods go to the DEVAS; to the PITRIS or ancestors go the ancestor-worshippers; to the BHUTAS or the elements go worshippers of the BHUTAS; but My worshippers come unto Me.
Verse #26
पत्रं पुष्पं फलं तोयं यः मे भक्त्या |
प्रयच्छति तत् अहम् भक्त्युपहृतम् अश्नामि प्रयतात्मनः ||
patraṃ puṣpaṃ phalam toyaṃ yaḥ me bhaktyā | prayacchati tat aham bhaktyupahṛtam aśnāmi prayatātmanaḥ ||
patra puspa phalam toya ya me bhaktya | prayacchati tat aham bhaktyupahtam asnami prayatatmana ||
Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered by the pure-minded with devotion.
Verse #27
यत् करोषि यत् अश्नासि यत् जुहोषि ददासि |
यत् तपस्यसि कौन्तेय तत् कुरुष्व मदर्पणम् ||
yat karoṣi yat aśnāsi yat juhoṣi dadāsi | yat tapasyasi kaunteya tat kuruṣva madarpaṇam ||
yat karosi yat asnasi yat juhosi dadasi | yat tapasyasi kaunteya tat kurusva madarpanam ||
Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, whatever you practise as austerity, O Kaunteya, do it as an offering to Me.
Verse #28
शुभाशुभफलैः एवम् मोक्ष्यसे कर्मबन्धनैः |
संन्यासयोगयुक्तात्मा विमुक्तः माम् उपैष्यसि ||
śubhāśubhaphalaiḥ evam mokṣyase karmabandhanaiḥ | saṃnyāsayogayuktātmā vimuktaḥ mām upaiṣyasi ||
subhasubhaphalai evam moksyase karmabandhanai | sanyasayogayuktatma vimukta mam upaisyasi ||
Thus shall you be freed from the bonds-of-actions yielding good and evil fruits; with the mind steadfast in the YOGA of renunciation and liberated you shall come unto Me.
Verse #29
समः अहम् सर्वभूतेषु न मे द्वेष्यः अस्ति न प्रियः ये |
भजन्ति तु माम् भक्त्या मयि ते तेषु च अपि अहम् ||
samaḥ aham sarvabhūteṣu na me dveṣyaḥ asti na priyaḥ ye | bhajanti tu mām bhaktyā mayi te teṣu ca api aham ||
sama aham sarvabhutesu na me dvesya asti na priya ye | bhajanti tu mam bhaktya mayi te tesu ca api aham ||
The same am I to all beings, to Me there is none hateful nor dear; but those who worship Me with devotion, are in Me and I am also in them.
Verse #30
अपि चेत् सुदुराचारः भजते माम् अनन्यभाक् साधुः |
एव सः मन्तव्यः सम्यक् व्यवसितः हि सः ||
api cet sudurācāraḥ bhajate mām ananyabhāk sādhuḥ | eva saḥ mantavyaḥ samyak vyavasitaḥ hi saḥ ||
api cet suduracara bhajate mam ananyabhak sadhu | eva sa mantavya samyak vyavasita hi sa ||
Even if the most sinful worships Me, with devotion to none else, (or with single-pointedness) , he too should indeed be regarded as righteous, for he has rightly resolved.
Verse #31
क्षिप्रं भवति धर्मात्मा शश्वत् शान्तिं निगच्छति |
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ||
kṣipraṃ bhavati dharmātmā śaśvat śāntim nigacchati | kaunteya pratijānīhi na me bhaktaḥ praṇaśyati ||
ksipra bhavati dharmatma sasvat santim nigacchati | kaunteya pratijanihi na me bhakta pranasyati ||
Soon he becomes righteous and attains Eternal Peace, O Kaunteya, know for certain that My devotee is never destroyed.
Verse #32
माम् हि पार्थ व्यपाश्रित्य ये अपि स्युः पापयोनयः स्त्रियः |
वैश्याः तथा शूद्राः ते अपि यान्ति पराम् गतिम् ||
mām hi pārtha vyapāśritya ye api syuḥ pāpayonayaḥ striyaḥ | vaiśyāḥ tathā śūdrāḥ te api yānti parām gatim ||
mam hi partha vyapasritya ye api syu papayonaya striya | vaisya tatha sudra te api yanti param gatim ||
For, taking refuge in Me, they also, who O Partha, may be of a sinful birth --- WOMEN VAISHYAS as well as SHUDRAS --- even they attain the Supreme Goal.
Verse #33
किं पुनः ब्राह्मणाः पुण्याः भक्ताः राजर्षयः तथा |
अनित्यम् असुखम् लोकम् इमम् प्राप्य भजस्व माम् ||
kiṃ punaḥ brāhmaṇāḥ puṇyāḥ bhaktāḥ rājarṣayaḥ tathā | anityam asukham lokam imam prāpya bhajasva mām ||
ki puna brahmana punya bhakta rajarsaya tatha | anityam asukham lokam imam prapya bhajasva mam ||
How much more (easily) then the holy BRAHMINS, and devoted Royal saints (attain the goal) . Having reached (obtained) this impermanent and joyless world, do worship Me devoutly.
Verse #34
मन्मना |
भव |
मद्भक्तः |
मद्याजी |
मां नमस्कुरु मामेव एष्यसि युक्त्वा एवम् आत्मानं मत्परायणः ||
manmanā | bhava | madbhaktaḥ | madyājī | māṃ namaskuru māmeva eṣyasi yuktvā evam ātmānam matparāyaṇaḥ ||
manmana | bhava | madbhakta | madyaji | ma namaskuru mameva esyasi yuktva evam atmanam matparayana ||
Fix your mind on Me; be devoted to Me, sacrifice to Me, bow down to Me; having thus united your (whole) Self with Me, taking me as the Supreme Goal, you shall come to Me.<br><br>Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the ninth discourse entitled "The Yoga of Sovereign Knowledge and the Supreme Secret."