Idam’, tu, te, guhyatmm’, prvakshyami, ansooyve,
Gyanm’, vigyansahitm’, yat’, gyatva, mokshyse, ashubhat’ ||1||
Translation: (Te) you (ansooyve) to a bhkat who does not cavil (idam’) this (guhyatmm’) most secret (vigyansahitm’) along with experiential/special knowledge (gyanm’) knowledge, again (prvakshyami) properly impart (tu) that (yat’) which (gyatva) knowing (ashubhat’) scripture-opposed evil deeds (mokshyse) will become free. (1)
Gita 9.1: To you, a bhakt who does not cavil, I will again properly impart this most secret knowledge along with experiential/special knowledge, knowing which you will become free from scripture-opposed evil deeds.
Rajvidhya, rajguhyam’, pavitrm’, idam’, uttamm’,
Prtyakshaavgamm’, dharmyam’, susukham’, kartum’, avyyam’ ||2||
Translation: (Idam’) this knowledge (rajvidhya) is the king of all knowledge (rajguhyam’) king of all secrets (pavitrm’) extremely sacred (uttamm’) excellent (prtyakshaavgamm’) giver of visible results (dharmyam’) endowed with scripture-based religion/righteousness (kartum’) in performance (susukham’) renders happiness and (avyyam’) is eternal. (2)
Gita 9.2: This knowledge is the king of all knowledge, king of all secrets, extremely sacred, excellent and giver of visible results, endowed with scripture-based religion/righteousness, renders happiness on performance and is eternal.
AshrdddhaanaH, purushaH, dharmasya, asya, parantap,
Apraapya, mam’, nivartante, mrtyusansaarvartmni ||3||
Translation: (Parantap) O Arjun! (ashrdddhaanaH) lacking faith (purushaH) persons (asya) this above-mentioned (dharmasya) bhakti-path of religion/righteousness (apraapya) instead of attaining (mam’) my, Brahm’s (mrtyusansaarvartmni) in the cycle of world of death (nivartante) keep revolving. (3)
Gita 9.3: O Arjun! Persons lacking faith instead of attaining this above-mentioned bhakti-path of religion/righteousness keep revolving in the cycle of my, Brahm’s, world of death.
Mya, tatam’, idam’, sarvam’, jagat’, avyaktmoortina,
Matsthaani, sarvbhootaani, na, ch, aham’, teshu, avasthitH ||4||
Translation: (Mya) by me and (avyakt moortina) by the invisible Supreme God who has a form (idam’) this (sarvam’ jagat’) whole world (tatam’) expanded, is surrounded i.e. has been created by the Supreme God and in reality He only is the controller. (Ch) and (matsthaani) under me (sarvbhootaani) all the living beings (teshu) in them (aham’) I (na, avasthitH) am not situated. (4)
Gita 9.4: By me and the invisible Supreme God who has a form, this whole world is expanded, is surrounded i.e. it has been created by the Supreme God only and in reality He only is the controller. And all the living beings who are under me, I am not situated in them. Because Kaal i.e. Jyoti Niranjan lives separately in his twenty-first brahmand and in every brahmand also lives secretly and separately in MahaBrahma, MahaVishnu and MahaShiv form. Its evidence is also in Gita Chapter 7 Verse 12. In Gita Chapter 13 Verse 17 and Gita Chapter 18 Verse 61 also there is this evidence. It is said that the Supreme/Complete God is specially situated in everyone’s heart. He makes all the living beings revolve around like a machine.
Na, ch, matsthaani, bhootaani, pashya, me, yogm’, aishvaram’,
Bhootbhrt’, na, ch, bhootasthH, mm, aatma, bhootbhaavanH ||5||
Translation: (Ch) and (bhootaani) all the living beings (me) in me (matsthaani) situated (na) not (ch) and (na) also not (mm) my (aatma) soul (bhootbhaavanH) the originator of living beings (pashya) consider (aishvaram’) Almighty Supreme God (bhootbhrt’) who is the sustainer of the living beings (yogm’) with the power of inseparable relation (bhootasthH) is situated in the living beings. (5)
Gita 9.5: And all the living beings are not situated in me and also do not consider my soul as the originator of all the living beings. That Almighty Supreme God, who is the sustainer of all the living beings, is situated in the living beings with a power of inseparable relation. Its evidence is also in Gita Chapter 15 Verse 16-17 that the Supreme God is someone else; He sustains the whole universe. This evidence is also in Gita Chapter 13 Verse 17 and Gita Chapter 18 Verse 61. It is said that the Supreme/Complete God is specially situated in everyone’s heart. He makes all the living beings revolve around like a machine.
Yatha, aakaashsthitH, nityam’, vaayuH, sarvatrgH, mahaan’,
Tatha, sarvaani, bhootaani, matsthaani, iti, updhaarya ||6||
Translation: (Yatha) just as (sarvatrgH) wandering everywhere (mahaan’) mighty (vaayuH) wind (nityam’) always (aakaashsthitH) rests in the sky (tatha) similarly (sarvaani) all (bhootaani) living beings (matsthaani) are properly situated (iti) this (updhaarya) understand. (6)
Gita 9.6: Just as the mighty wind wandering everywhere is always situated in the sky; similarly, all the living beings are properly situated. Understand this in this way.
Sarvbhootani, kauntey, prakrtim’, yaanti, maamikaam’,
Kalpakshye, punH, taani, kalpaadau, visrjaami, aham’ ||7||
Translation: (Kauntey) O Arjun! (kalpakshye) at the end of kalps [ages/yugas] (sarvbhootani) all the living beings (maamikaam’) my (prakrtim’) Prakriti (yanti) go to i.e. merge into Prakriti and (kalpaadau) at the beginning of kalps (taani) them (aham’) I (punH) again (visrjaami) create. (7)
Gita 9.7: O Arjun! At the end of kalps (ages/yugas), all the living beings go into my Prakriti i.e. merge into Prakriti and at the beginning of kalps, I create them again.
Prakrtim’, swaam’, avashtabhya, visrjaami, punH, punH,
Bhootgramm’, imm’, krtsnnm’, avasham’, prakrteH, vashaat’ ||8||
Translation: (Swaam’) my (Prakrtim’) Prakriti i.e. Durga (avashtabhya) by accepting [having sexual intercourse] i.e. keeping in wife form (PrakrteH) nature (vashaat’) by power (avasham’) subjugated/overpowered (imm’) this (krtsnnm’) whole (bhootgramm’) community of living beings (punH, punH) repeatedly according to their deeds (visrjaami) create. (8)
Gita 9.8: By accepting (having sexual intercourse with) my Prakriti i.e. keeping her in wife form, I repeatedly create this whole community of living beings according to their deeds who have been overpowered by their nature.
Na, ch, mam’, taani, karmaani, nibadhnanti, dhananjay,
Udaaseenvat’, aaseenm’, asaktm’, teshu, karmsu ||9||
Translation: (Dhananjay) O Arjun! (teshu) those (karmsu) in actions (asaktm’) unattached (ch) and (udaaseenvat’) like the one indifferent (aaseenm’) situated (mam’) me (taani) those (karmaani) actions (na) not (nibadhnanti) bind. (9)
Gita 9.9: O Arjun! Those actions do not bind me who is situated in those actions like the one unattached and indifferent.
Mya, adhyakshen, prakrtiH, sooyte, sachraacharam’,
Hetuna, anen, kauntey, jagat’, viparivartte ||10||
Translation: (Kauntey) O Arjun! (mya) me (adhyakshen) by accepting as the master (PrakrtiH) Prakriti (sachraacharam’) the whole world along with the animate and the inanimate (sooyte) gives birth to (anen) this (hetuna) because of reason only (jagat’) this wheel of world (viparivartte) is revolving. (10)
Gita 9.10: O Arjun! By accepting me as the Master, Prakriti gives birth to the whole world along with the animate and the inanimate. Because of this reason only, this wheel of world is revolving.
Avjaananti, mam’, moodaH, manusheem’, tanum’, aashritm’,
Param’, bhaavam’, ajaanantH, mm, bhootmaheshvaram’ ||11||
Translation: (Mm) my (param’ bhaavam’) prime character and (bhootmaheshvaram’) the great Lord of all the living beings i.e. the Supreme God (ajaanantH) not knowing (MoodaH) foolish people (mam’) me (manusheem’) human (tanum’) body (aashritm’) who acquires (avjaananti) consider me insignificant i.e. consider me to be in Krishna form. (11)
Gita 9.11: Not knowing my prime character and the great Lord of all the living beings i.e. the Supreme God, foolish people consider me as insignificant who acquires a human body i.e. consider me to be in Krishna form.
Meaning: Because of lack of Tatvgyan foolish people regard me as the lord of all the living beings. I am not Maheshwar (the Greatest Lord); the Supreme God is Maheshwar. This is mentioned in Gita Chapter 15 Verse 4 and 16, 17; in Gita Chapter 18 Verse 3, 8, 9, 10. And are considering me as Shri Krishna who acquires a body in incarnation form; I am not Shri Krishna. Its evidence – in Gita Chapter 7 Verse 24-25 and Gita Chapter 8 Verse 20 to 22, both (Brahm and Purna Brahm) have been described as unmanifested and there is detailed description. The description of above-mentioned fools is also given in the following Verses that they do not even listen when told, and because of their stubbornness keep regarding me as Sarveshwar (Lord of all) – Maheshwar (the Greatest lord) and Shri Krishna. If some Tatvdarshi Saint guides them that the Supreme God is someone else and Shri Krishna Ji has not narrated Gita Ji and this (Kaal) is not Maheshwar, then these fools do not accept it.
Important: - The translation of Gita Chapter 9 Verse 11 has been done by other translators. In that they have joined the second word “mam’ ” of the first line with “bhoot maheshwarm’ ” of the second line, which from the point of view of grammer is unjustified because with “bhoot maheshwarm’ ” the word “mm’ ” is written. The other translators have written the Giver of the knowledge of Gita as the Great Lord of all the living beings. If we consider it like this, then the readers may please understand its meaning as this, that Brahm is saying that I am the Great Lord i.e. Chief of all the living beings in my twenty-one brahmands. In reality, the above-mentioned translation which has been done by me, Das (servant), is accurate.
MoghashaH, moghkarmaanH, moghgyanaH, vichetasH,
Raakshseem’, aasureem’, ch, ev, prakrtim’, mohineem’, shritaH ||12||
Translation: (MoghashaH) futile hopes (moghkarmaanH) futile actions and (moghgyanaH) futile knowledge (vichetasH) the ignorant people with distracted minds (rakshseem’) demoniac (aasureem’) monstrous (ch) and (mohineem’) delusive (prakrtim’) nature (ev) only (shritaH) adopt. (12)
Gita 9.12: With futile hopes, futile actions and futile knowledge, the ignorant people with their minds distracted, only adopt the demoniac, monstrous and delusive nature.
MahaatmaanH, tu, mam’, paarth, daiveem’, prakrtim’, aashritaH,
Bhajanti, ananyamanasH, gyaatva, bhootaadim’, avyyam’ ||13||
Translation: (Tu) on the other hand (Paarth) O son of Kunti! (daiveem’) divine i.e. of a sage (Prakrtim’) nature (aashritaH) adopting (mahaatmaanH) the Mahatmas (bhootadim’) the eternal cause of all the living beings (avyyam’) the immortal God (gyatva) knowing in essence (mam’) me (ananyamanasH) with undeviated mind (bhajanti) do my bhajan. (13)
Gita 9.13: On the other hand, O son of Kunti! Mahatmas by adopting a divine nature i.e. that of a sage, knowing in essence the eternal cause of all the living beings, the immortal God, do my bhajan with undeviated mind.
Meaning: - In Gita Chapter 9 Verse 11-12, there is description of those devout souls who do not know the Purna Parmatma (Complete God) and Brahm in essence. They worship other gods out of their nature. In Gita Chapter 9 Verse 13 {whose relation is with Gita Chapter 7 Verse 17-18 that a Gyaani, a knowledgeable person, is dear to me; I am dear to a gyaani (a knowledgeable person), but they are dependent on my inferior salvation only.}, it is said that those who know me and that Purna Parmatma, they then worship me because it is stated in Gita Chapter 17 Verse 23 that for the attainment of the Complete God (Purna Parmatma), there is said to be sumiran of three mantras: Om’-Tat’-Sat’. Om’ is jaap of Brahm. In Gita Chapter 9 Verse 13, it has been stated with the same purport that after knowing the Purna Parmatma and me (Brahm) in essence, mahatmas worship me. They do not know about other mantras (Tat’ and Sat’). Therefore, from their self-deduced conclusion (drdvrtaH), with determination, some do worship by doing yagya of knowledge i.e. prayer etc (devotional singing), and some considering the Viraat form (the entire world is God only). For them, I am everything. In Gita Chapter 9 Verse 20 to 24, the conclusion of Gita Chapter 9 Verse 11 to 19 has been given that both of those types of worshippers (who worship other gods, and who worship me according to the Vedas, who did not obtain the real mantra), undergo destruction. They do not attain salvation.
Sattam’, keertyantH, mam’, yatantH, ch, drdvrtaH,
NamasyantH, ch, mam’, bhaktya, nityayuktaH, upaaste ||14||
Translation: (DrdvrtaH) devotees with firm determination (sattam’) constantly (keertyantH) by singing praises of my naam (mantra) and qualities (ch) and to attain me (yatantH) striving (ch) and (mam’) me, repeatedly (namasyantH) saluting me in reverence (nityayuktaH) always endowed with faith (bhaktya) with devotion (mam’) my (upaaste) worship. (14)
Gita 9.14: The devotees with firm determination, by constantly singing praises of my naam (mantra) and qualities and striving to attain me and repeatedly saluting me in reverence always worship me with faithful devotion.
Gyaanyagyen, ch, api, anye, yajantH, mam’, upaaste,
Ekatven, prthaktven, bahudha, vishwatomukham’ ||15||
Translation: (Anye) others (mam’) me, Brahm (gyaanyagyen) by yagya of knowledge (ekatven) in an undivided form (yajantH) worship (api) also (ch) and other men (bahudha) present in various different forms (vishwatomukham’) me, the God in Viraat form (prthaktven) separately (upaaste) worship. (15)
Gita 9.15: Others worship me, Brahm, as one / in an undivided form by yagya of knowledge and other men worship me, the God in Viraat form present in different forms, separately.
Aham’, krtuH, aham’, yagyaH, swadha, aham’, aushdham’,
MantraH, aham’, aham’, ev, aajyam’, aham’, agniH, aham’, hutam’ ||16||
Translation: (KrtuH) the performer of yagya i.e. krtu (aham’) I am (yagyaH) yagya (aham’) I am (swadha) offering (aham’) I am (aushdham’) medicinal herb (aham’) I am (mantraH) mantra (aham’) I am (aajyam’) ghee (aham’) I am (agniH) fire (aham’) I am (hutam’) the act of hawan (aham’) I (ev) only am. (16)
Gita 9.16: I am the performer of yagya, I am the yagya, I am the offering, I am the medicinal herb, I am the mantra, I am the ghee, I am the fire and I only am the act of hawan.
Pita, aham’, asya, jagatH, mata, dhaata, pitamahH,
Vedhyam’, pavitrm’, omkaarH, rik’, sam, yajuH, ev, ch ||17
Translation: (Aham’) I (ev) only am (Asya) this (jagatH) world of twenty-one brahmands (dhaata) the sustainer (pita) father (mata) mother (pitamahH) grandfather (vedhyam’) worthy of knowing (pavitrm’) sacred (OmkaarH) Omkar and (rik’) RigVed (sam) SamVed (ch) and (yajuH) also YajurVed. (17)
Gita 9.17: I only am the sustainer of this world of twenty-one brahmands, father, mother, grandfather, worthy of knowing the sacred Omkar and RigVed, SamVed and YajurVed etc three Vedas.
GatiH, bharta, prabhuH, saakshi, nivaasH, sharnam’, suhrt’, prbhavH,
PrlayH, sthaanm’, nidhaanm’, beejam’, avyyam’ ||18||
Translation: I (GatiH) state (bharta) the maintainer (prabhuH) master (saakshi) the witness of good and bad (nivaasH) the residence (sharnam’) worth taking refuge of (suhrtH) the well-wisher who does not wish for return of favour (prbhavH, prlayH) the cause of everyone’s origin and destruction (sthaanm’) the basis of everyone’s state (nidhaanm’) reservoir (avyyam’) eternal (beejam’) am the cause. (18)
Gita 9.18: I am the maintainer of the state, the master, the witness of good and bad, residence, worth taking refuge of, the well-wisher who does not wish for return of favour, cause of everyone’s origin and destruction, the basis of everyone’s state, reservoir and the eternal cause.
Tapaami, aham’, aham’, varsham’, nigrhnami, utsrjami, ch,
Amrtam’, ch, ev, mrtyuH, ch, sat’, asat’, ch, aham’, Arjun ||19||
Translation: (Aham’) I only (tapaami) blaze in form of sun (varsham’) rain (nigrhnami) withhold (ch) and (utsrjami) send-forth (Arjun) O Arjun! (aham’) I (ev) only (amrtam’) immortality (ch) and (mrtyuH) am death (ch) and (sat’ ch asat’) cause of truth and lies (aham’) I only am. (19)
Gita 9.19: I only blaze in the form of sun, withhold and send-forth the rain. O Arjun! I only am immortality and death and I am the cause of truth and lies.
TraividhyaH, mam’, sompaH, pootpapaH, yagyaeH, isht’va, swargatim’, praarthyante,
Te, punyam’, aasaadhya, surendralokam’, ashnanti, divyan’, divi, devbhogaan’ ||20||
Translation: (TraividhyaH) according to the methods mentioned in the three Vedas (sompaH) who drink the nectar of bhakti (pootpapaH) the holy souls (mam’) me (yagyaeH) through yagyas (isht’va) by worshipping as the deity (swargatim’) to attain heaven (praarthyante) wish for (te) they (punyam’) as a result of virtuous deeds (surendralokam’) the world of heaven of Indra (aasaadhya) having attained (divi) in heaven (divyan’) divine (devbhogaan’) the pleasures of gods (ashnanti) enjoy. (20)
Gita 9.20: The pious souls who drink the nectar of bhakti according to the methods mentioned in the three Vedas, worshipping me as the deity through yagyas wish to attain heaven. Having attained the heaven of Indra as a result of the virtuous deeds, they enjoy the divine pleasures of gods in heaven.
Te, tam’, bhuktva, swarglokam’, vishaalam’, ksheene, punye, mrtyalokm’,
Vishanti, evam’, tryeedharmm’, anuprpannaH, gataagatam’, kaamkamaH, labhante ||21||
Translation: (Te) they (tam’) that (vishaalam’) extensive (swarglokam’) heavenly world (bhuktva) having enjoyed (punye) virtuous deeds (ksheene) upon exhaustion of (mrtyalokam’) mortal world (vishanti) enter (evam’) thus (tryeedharmm’) the act of bhakti mentioned in the three Vedas (anuprpannaH) who adhere to (kaamkamaH) with the desire of worldly enjoyments (gataagatam’) repeated birth and death / coming and going (labhante) achieve. (21)
Gita 9.21: Having enjoyed that extensive heavenly world, upon exhaustion of the virtuous deeds, they again enter the mortal world. Thus, those who adhere to the act of bhakti mentioned in the three Vedas, with the desire of worldy enjoyments achieve repeated birth and death.
AnanyaH, chintyantH, mam’, ye, janaaH, paryupaaste,
Teshaam’, nityabhiyuktaanaam’, yogkshemm’, vahaami, aham’ ||22||
Translation: (Ye) those (ananyaH) exclusive loving (janaaH) devotees (mam’) me (chintyantH) absorbed in thought (paryupaaste) worship that Supreme God without any desire (teshaam’) those (nityaabhiyuktaanaam’) men who are always engaged in sadhna (yogkshemm’) yogkshem i.e. protection of sadhna (aham’) I (vahaami) do. (22)
Gita 9.22: Those exclusive loving devotees, who absorbed in my thought, worship that Supreme God without any desire, I only protect the sadhna of those men who are always engaged in sadhna.
Meaning: - God, the giver of the knowledge of Gita, is saying that one who, in the mantra Om´-Tat´-Sat´ for attaining the Supreme God, while remembering my mantra Om´ worships that God, I only protect his worship.
Important: - The other translators have written that “Those exclusive lovers who remembering me worship without any desire.....” Please think: - To remember and worship are pointing towards the same meaning, therefore the translation done by other translators is not justified.
Ye, api, anyadevtaH, bhaktaH, yajante, shraddhya, anvitaH,
Te, api, mam’, ev, kauntey, yajanti, avidhipoorvakam’ ||23||
Translation: (Kauntey) O Arjun! (shraddhya) with faith (anvitaH) endowed with (api) even (ye) those (bhaktaH) devotees (anyadevtaH) other gods (yajante) worship (te) they (api) also (mam’) me (ev) only (yajanti) worship, but their that worship (avidhipoorvakam’) is contrary to the rule i.e. against the scriptures. (23)
Gita 9.23: O Arjun! Even the devotees who worship other gods with faith, they also worship me only, but that worship of theirs is contrary to the rule i.e. against the scriptures.
Important: - Its evidence is given in Gita Chapter 16 Verse 23-24 that he who abandoning the injunctions of scriptures follow arbitrary (contrary to rule) way of worship, he neither attains ultimate peace, nor is his any task accomplished and nor does he attain supreme salvation i.e. is useless.
Aham’, hi, sarvyagyanam’, bhokta, ch, prabhuH, ev, ch,
Na, tu, mam’, abhijaananti, tatven, ataH, chyavanti, te ||24||
Translation: (Hi) because (sarvyagyanam’) all the yagyas (bhokta) enjoyer (ch) and (prabhuH) lord (ch) also (aham’) I (ev) only (tu) but (te) they (mam’) me (tatven) in essence (na) not (abhijananti) know (ataH) therefore (chyavanti) fall i.e. suffer in the bodies of 84 lakh types of life forms. (24)
Gita 9.24: Because I only am the enjoyer and lord of all the yagyas, but they do not know me in essence and therefore they fall i.e. suffer in the bodies of 84 lakh types of life forms.
Yanti, devvrtaH, devaan’, pitrn’, yaanti, pitrvrtaH,
Bhootaani, yaanti, bhootejyaH, yaanti, madhyaajinH, api, mam’ ||25||
Translation: (DevvrtaH) worshippers of gods (devaan’) gods (yaanti) go to (pitrvrtaH) worshippers of pitras (pitrn’) pitras (yaanti) go to (bhootejyaH) worshippers of ghosts (bhootaani) ghosts (yaanti) go to and (madhyaajinH) likewise, my devotees who worship in accordance with the scriptures, Mataanusaar (api) also (mam’) me (yaanti) attain. (25)
Gita 9.25: Worshippers of gods go to gods, worshippers of pitras got to pitras, worshippers of ghosts go to ghosts; likewise, my devotees, who worship in accordance with the scriptures (mataanusaar), also attain me.
Patrm’, pushpam’, falam’, toyam’, yaH, me, bhaktya, pryachchhati,
Tat’, aham’, bhaktyuphrtm’, ashnaami, pryataatmanH ||26||
Translation: (YaH) whichever devotee (me) to me (bhaktya) with devotion (patrm’) a leaf (pushpam’) flower (falam’) fruit (toyam’) water etc (pryachchhati) offers (pryataatmanH) loving devotee (bhaktyuphrtm’) offered with devotion (tat’) that (aham’) I (ashnaami) eat. (26)
Gita 9.26: Whichever devotee offers a leaf, flower, fruit and water etc to me with devotion, I eat that thing offered with devotion by that loving devotee.
Yat’, karoshi, yat’, ashnaasi, yat’, juhoshi, dadaasi, yat’,
Yat’, tapasyasi, kauntey, tat’, kurushv, madarpanam’ ||27||
Translation: (Kauntey) O Arjun! You (yat’) whatever action (karoshi) perform (yat’) whatever (ashnaasi) eat (yat’) whatever (juhoshi) perform hawan {lighting lamp} (yat’) whatever (dadaasi) give as charity and (yat’) whatever (tapasyasi) practice austerity (tat’) all that (madarpanam’) mataanusaar i.e. offer in accordance with the scriptures to me (kurushv) do. (27)
Gita 9.27: O Arjun! Whatever action you perform, whatever you eat, whatever hawan you do (whatever you offer in sacrifice/lighting lamp), whatever you give as charity, whatever austerity you practice, offer all that to me in accordance with the scriptures (mataanusaar).
ShubhaashubhfalaeH, evam’, mokshyase, karmbandhnaeH,
Sannyaasyogyuktaatma, vimuktH, mam’, upaishyasi ||28||
Translation: (Evam’) thus, by performing mataanusaar sadhna [worship according to the injunctions of scriptures] (sannyaasyogyuktaatma) a devotee who does sadhna by abandoning home or by practicing Hathyog (shubhaashubhfalaeH) knowing the result of his well-being and misfortune (karmbandhnaeH) the sadhna contrary to scriptures which is Hathyog in which one sits bound to one place (mokshyase) is saved from (vimuktH) becoming free from the bondage of such sadhna which is against scriptures i.e. by performing scripture-based sadhna (mam’) by me alone (upaishyasi) will obtain benefit i.e. will come to me only. (28)
Gita 9.28: Thus, by performing mataanusaar sadhna (according to the injunctions of scriptures) the devotee who does sadhna by abandoning home or by practicing Hathyog, knowing the result of his well-being and misfortune, is saved from the sadhna contrary to the scriptures which is Hathyog in which one sits bound to one place. Becoming free from the bondage of such sadhna which is against scriptures i.e. by performing scripture-based sadhna, will obtain benefit from me alone i.e. will come to me only.
SamH, aham’, sarvbhooteshu, na, me, dweshyaH, asti, na, priyaH,
Ye, bhajanti, tu, mam’, bhaktya, myi, te, teshu, ch, api, aham’ ||29||
Translation: (Aham’) I (sarvbhooteshu) in all the living beings (samH) am present equally (na) neither is anyone (me) my (dweshyaH) enemy and (na) nor (priyaH) dear (asti) is (tu) but (ye) those devotees (mam’) me (bhaktya) by scripture-based way of worship (bhajanti) worship (te) they (myi) are in me (ch) and (aham’) I (api) also (teshu) am in them. (29)
Gita 9.29: I am present equally in all the living beings, neither is anyone my enemy, nor is dear, but those devotees who worship me by scripture-based way of worship, they are in me and I am also in them.
Api, chet’, suduraachaarH, bhajte, mam’, ananyabhaak’,
SaadhuH, ev, saH, mantavyaH, samyak’, vyavasitH, hi, saH ||30||
Translation: (Chet’) if some (sudurachaarH) most wicked person (api) even (ananyabhaak’) with undeviated devotion (mam’) me (bhajte) worships (saH) he (saadhuH) saint (ev) only (mantavyaH) is worthy of being considered (hi) because (saH) he (samyak’) right (vyavasitH) has taken decision /resolve. (30)
Gita 9.30: Even if some most wicked person worships me with undeviated devotion, he is worthy of being considered a saint only because he has taken the right decision.
Kshiprm’, bhavti, dharmaatma, shashvat’, shaantim’, nigachchhati,
Kauntey, prti, janeehi, na, me, bhaktH, prnashyati ||31||
Translation: The aforesaid devotee has been mentioned in the following Verse that that wicked person worships me i.e. on the basis of the path of bhakti – mat’ i.e. principle given by me, by studying the scriptures (Kshiprm’) soon (dharmaatma) qualities of a saint (bhavti) becomes/acquires; but by doing my worship a worshipper’s (shashvat’) on the basis of the cycle of birth-death based on deeds, for a long time (shaantim’) peace (nigachchhati) attains i.e. lives in Brahmlok for one kalp/Age. Thereafter acquires the body of other living beings on the basis of deeds. In Gita Chapter 9 Verse 7 also there is this same evidence that at the end of a kalp/age all the living beings merge into Prakriti. I again create them at the beginning of a kalp/age. (Kauntey) O son of Kunti! One who (na jaaneehi) does not know this (me) my (bhaktH) devotee also (prti) again (prnashyati) disappears i.e. instead of acquiring a human body obtains bodies of other creatures. (31)
Gita 9.31: The aforesaid devotee only has been mentioned in the following Verse that, that wicked person worships me i.e. on the basis of the path of bhakti – mat’ i.e. principle given by me, by studying the scriptures soon acquires the qualities of a saint, but by doing my worship that worshipper, on the basis of the cycle of birth-death based on deeds attains peace for a long time i.e. lives in Brahmlok for one kalp/age. Thereafter acquires the body of other living beings on the basis of deeds. In Gita Chapter 9 Verse 7 also there is this same evidence that at the end of a kalp/age all the living beings merge into Prakriti. I again create them at the beginning of a kalp/age. O son of Kunti! Even my devotee, who does not know this, again disappears i.e. instead of acquiring a human body obtains bodies of other creatures.
Important: Its evidence has been clarified in Holy Gita Chapter 7 Verse 18 and Gita Chapter 4 Verse 40 that a worshipper who has deviated from the path gets destroyed, and in Gita Chapter 6 Verse 30, the meaning of “Prnshyati” is written as “disappear”. In this Verse 30 this meaning has been written twice. Therefore, here in Gita Chapter 9 Verse 31 also, the meaning of “Prnshyati” “to disappear” is suited. Therefore has said in Gita Chapter 18 Verse 62 that Arjun, you should go in the refuge of that God in every respect; by His grace only you will attain supreme peace and the eternal supreme abode i.e. Satlok. Its evidence is also in Gita Chapter 15 Verse 4 that O Arjun, after finding the Tatvdarshi Saint mentioned in Gita Chapter 4 Verse 34, one should search for that Param Pad Parmeshwar (Supreme State God), having gone in whom, the worshippers do not return in birth-death in this world i.e they attain complete salvation. The Supreme God from whom the world-like tree has expanded i.e. the Supreme God who has created all the brahmands. I also am in the refuge of that Eternal (Purush Parmeshwar) Supreme God. Therefore, one should only do bhakti of that Supreme God (Purna Parmatma).
Mam’, hi, paarth, vypaashritya, ye, api, syuH, paapyonyaH,
StriyaH, vaishyaH, tatha, shoodraH, te, api, yaanti, paraam’, gatim’ ||32||
Translation: (Hi) because (Paarth) O Paarth! (ye) who (api) also (mam’) me (vypaashritya) dependent (syuH) become (paapayonyaH) sinful birth i.e. most sinful (striyaH vaishyaH) a prostitute woman (tatha) and (shoodraH) Shudra / a person of lower caste (te) they all (api) also (paraam’ gatim’) Supreme salvation / complete salvation (yaanti) attain. (32)
Gita 9.32: Because O Paarth! Whoever become dependent on me, in sinful birth i.e. the most sinful prostitute woman and a Shudra (a person of a lower caste), they all also attain supreme salvation.
Important: In this above-mentioned Verse, the giver of the knowledge of Gita has said that on being dependent on me, one attains supreme salvation i.e. complete salvation. The reason is, that for complete salvation there is mention of jaap of three mantras Om´-Tat´-Sat´ in Gita Chapter 17 Verse 23, by which supreme salvation i.e. complete salvation is possible. In this the mantra Om´ is of the speaker of the knowledge of Gita. Therefore, by being dependent on this Om´ mantra i.e. on the speaker of the knowledge of Gita only, complete salvation is attained. That is why the speaker of the knowledge of Gita has decribed his salvation as very inferior/bad in Gita Chapter 7 Verse 18. And in Gita Chapter 18 Verse 62 and Gita Chapter 15 Verse 4 has directed to go in the refuge of Supreme God other than him.
Kim’, punH, brahmanaH, punyaH, bhaktaH, rajrshyaH, tatha,
Anityam’, asukham’, lokam’, imm’, praapya, bhajasv, mam’ ||33||
Translation: God, the narrator of holy Gita, is saying that if even the sinful souls mentioned in the aforesaid Verse 32 can attain the supreme salvation then (PunH) then (brahmanaH) Brahmins (tatha) and (rajrshyaH) royal sages (punyaH) virtuous (bhaktaH) for devotees (kim’) how difficult is it. (mam’) my, Brahm’s (imm’) this (anityam’) perishable (asukham’) troublesome (lokam’) world (praapya) attaining i.e. taking birth (bhajasv) worship that Complete God because in Gita Chapter 8 Verse 8-10, 1 & 3and 20-23, a detailed description has been given for the attainment of the Complete God, and in Gita Chapter 8 Verse 5-7 and 13, has mentioned about himself. Even here there is indicative message about that Complete/Supreme God, and in the following Verse 34 has mentioned baout himself that if you have to stay in my refuge and have to keep bearing the hardships of birth-death, then - (33)
Gita 9.33: God, the narrator of holy Gita, is saying that if even the sinful souls mentioned in the aforesaid Verse 32 can attain the supreme salvation then how difficult is it for virtuous devotees, Brahmins and royal sages. Taking birth in my, Brahm’s, this perishable, troublesome world worship that Complete/Supreme God because in Gita Chapter 8 Verse 8-10, 1 & 3 and 20-23, a detailed description has been given for the attainment of the Complete God, and in Gita Chapter 8 Verse 5-7 and 13, has mentioned about himself. Even here there is indicative message about that Complete/Supreme God, and in the following Verse 34 has mentioned about himself that if you have to stay in my refuge and have to keep bearing the hardships of birth-death, then -.
Important: Therefore, it is evident in Gita Chapter 18 Verse 62 that go in the refuge of that Supreme God; by only His grace you will attain supreme peace and the eternal supreme abode. In the following Verse, it is said that if you want my type of ultimate salvation then –
ManmnaH, bhav, mad’bhaktH, madhyaaji, mam’, namaskuru,
Mam’, ev, eshyasi, yuktva, evam’, aatmaanm’, matparaayanH ||34||
Translation: (ManmnaH) with steadfast mind in me (madhyaaji) my scripture-based worshipper (mad’bhaktH) mataanusaar i.e. a worshipper who worships according to my opinion (bhav) be (mam’) me (namaskuru) bow (evam’) thus (aatmaanm’) from soul (matparaayanH) resorting to me, in scripture-based worship (yuktva) engaging (ev) only (mam’) by me (eshyasi) will obtain benefit. (34)
Gita 9.34: With a steadfast mind in me, be my scripture-based worshipper, mataanusaar i.e. a worshipper who worships according to my opinion. Bow to me. Thus only by resorting to me from soul, engaging in scripture-based worship, you will obtain the benefit from me.
Meaning: In Gita Chapter 4 Verse 34, Gita Chapter 2 Verse 12, Gita Chapter 10 Verse 2, Gita Chapter 8 Verse 5 to 10 and Gita Chapter 8 Verse 18 to 20, has said that I and you have had several births. In future also, we will all keep taking birth and dying. Even sages and demi-gods do not my origin. If you will worship me, then fight as well as do my bhakti.
The readers may please think: - One who fights does not have peace. Therefore, in Gita Chapter 15 Verse 4, Gita Chapter 18 Verse 62, 66, for attainment of supreme peace and (Shaashvat Sthaan) the eternal place, it is said to go in the refuge of some other God. One who takes birth and dies does not have peace. If you want to become completely liberated, then go in the refuge of that God in every respect, as a result of which, you will attain supreme peace and Satyalok i.e. the supreme eternal abode. For that find a Tatvdarshi Saint; I do not know (Gita Chapter 18 Verse 62 and Gita Chapter 4 Verse 34).