Bhagavad Gita-Chapter 9 All Verses with Meaning and Audio With Lyrics, Audio, Meaning, Significance in Sanskrit, English and other languages

Bhagavad Gita-Chapter 9 All Verses with Meaning and Audio

श्रीभगवानुवाच ।
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ ९-१॥

śrībhagavānuvāca
idaṃ tu te guhyatamaṃ pravakṣyāmyanasūyave
jñānaṃ vijñānasahitaṃ yajjñātvā mokṣyase’śubhāt 9-1

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.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ ९-२॥

rājavidyā rājaguhyaṃ pavitramidamuttamam
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartumavyayam 9-2

Royal Science, Royal Secret, the supreme purifier is this, realisable by direct intuitive knowledge, according to the DHARMA, very easy to perform, imperishable.

अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ९-३॥

aśraddadhānāḥ puruṣā dharmasyāsya parantapa
aprāpya māṃ nivartante mṛtyusaṃsāravartmani 9-3

Persons without faith in this DHARMA (the Divine Self) , O Parantapa, without attaining Me, return to the path of rebirth, fraught with death.

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थितः ॥ ९-४॥

mayā tatamidaṃ sarvaṃ jagadavyaktamūrtinā
matsthāni sarvabhūtāni na cāhaṃ teṣvavasthitaḥ 9-4

All this world is pervaded by Me in My Unmanifest form (aspect) ; all beings exist in Me, but I do not dwell in them.

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ९-५॥

na ca matsthāni bhūtāni paśya me yogamaiśvaram
bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ 9-5

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.

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ९-६॥

yathākāśasthito nityaṃ vāyuḥ sarvatrago mahān
tathā sarvāṇi bhūtāni matsthānītyupadhāraya 9-6

As the mighty wind, moving everywhere, rests always in space (the AKASHA ) , even so, know you, all beings rest in Me.

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ९-७॥

sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām
kalpakṣaye punastāni kalpādau visṛjāmyaham 9-7

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.

प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ९-८॥

prakṛtiṃ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ
bhūtagrāmamimaṃ kṛtsnamavaśaṃ prakṛtervaśāt 9-8

Animating My PRAKRITI, I, again and again send forth all this helpless multitude of beings, by the force of nature (PRAKRITI) .

न च मां तानि कर्माणि निबध्नन्ति धनञ्जय ।
उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९-९॥

na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya
udāsīnavadāsīnam asaktaṃ teṣu karmasu 9-9

Sitting like one indifferent, and unattached to these acts, Dhananjaya, these acts do not bind Me.

मयाध्यक्षेण प्रकृतिः सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ ९-१०॥

mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram
hetunānena kaunteya jagadviparivartate 9-10

Under Me as her Supervisor, PRAKRITI (nature) produces the moving and the unmoving; because of this, O Kaunteya, the world revolves.

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ९-११॥

avajānanti māṃ mūḍhā mānuṣīṃ tanumāśritam
paraṃ bhāvamajānanto mama bhūtamaheśvaram 9-11

Fools disregard Me when I dwell in human form; they know not My Higher being as the Great Lord of all beings.

मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ ९-१२॥

moghāśā moghakarmāṇo moghajñānā vicetasaḥ
rākṣasīmāsurīṃ caiva prakṛtiṃ mohinīṃ śritāḥ 9-12

Of vain hopes, of vain actions, of vain knowledge, and senseless, they verily are possessed of the delusive nature of RAKSHASAS and ASURAS.

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिताः ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ ९-१३॥

mahātmānastu māṃ pārtha daivīṃ prakṛtimāśritāḥ
bhajantyananyamanaso jñātvā bhūtādimavyayam 9-13

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.

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः ।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ ९-१४॥

satataṃ kīrtayanto māṃ yatantaśca dṛḍhavratāḥ
namasyantaśca māṃ bhaktyā nityayuktā upāsate 9-14

Always glorifying Me, striving, firm in vows, prostrating before Me, and always steadfast, they worshipMe with devotion.

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ ९-१५॥

jñānayajñena cāpyanye yajanto māmupāsate
ekatvena pṛthaktvena bahudhā viśvatomukham 9-15

Others also, offering the Wisdom-sacrifice worship Me regarding Me as One as distinct as manifold — Me who in all forms faces everywhere.

अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ ९-१६॥

ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham
mantro’hamahamevājyam ahamagnirahaṃ hutam 9-16

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.

पिताहमस्य जगतो माता धाता पितामहः ।
वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च ॥ ९-१७॥

pitāhamasya jagato mātā dhātā pitāmahaḥ
vedyaṃ pavitramoṅkāra ṛksāma yajureva ca 9-17

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.

गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ ९-१८॥

gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṃ suhṛt
prabhavaḥ pralayaḥ sthānaṃ nidhānaṃ bījamavyayam 9-18

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.

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ ९-१९॥

tapāmyahamahaṃ varṣaṃ nigṛhṇāmyutsṛjāmi ca
amṛtaṃ caiva mṛtyuśca sadasaccāhamarjuna 9-19

(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.

त्रैविद्या मां सोमपाः पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोक-
मश्नन्ति दिव्यान्दिवि देवभोगान् ॥ ९-२०॥

traividyā māṃ somapāḥ pūtapāpā
yajñairiṣṭvā svargatiṃ prārthayante
te puṇyamāsādya surendraloka-
maśnanti divyāndivi devabhogān 9-20

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.

ते तं भुक्त्वा स्वर्गलोकं विशालं
क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।
एवं त्रयीधर्ममनुप्रपन्ना
गतागतं कामकामा लभन्ते ॥ ९-२१॥

te taṃ bhuktvā svargalokaṃ viśālaṃ
kṣīṇe puṇye martyalokaṃ viśanti
evaṃ trayīdharmamanuprapannā
gatāgataṃ kāmakāmā labhante 9-21

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) .

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥ ९-२२॥

ananyāścintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham 9-22

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) .

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विताः ।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥ ९-२३॥

ye’pyanyadevatā bhaktā yajante śraddhayānvitāḥ
te’pi māmeva kaunteya yajantyavidhipūrvakam 9-23

Even those devotees, who, endowed with faith worship other gods, worship Me alone, O son of Kunti, (but) by the wrong method.

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥ ९-२४॥

ahaṃ hi sarvayajñānāṃ bhoktā ca prabhureva ca
na tu māmabhijānanti tattvenātaścyavanti te 9-24

(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) .

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥ ९-२५॥

yānti devavratā devānpitṝnyānti pitṛvratāḥ
bhūtāni yānti bhūtejyā yānti madyājino’pi mām 9-25

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.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥ ९-२६॥

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati
tadahaṃ bhaktyupahṛtamaśnāmi prayatātmanaḥ 9-26

Whoever offers Me with devotion a leaf, a flower, a fruit, water, that I accept, offered by the pure-minded with devotion.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ ९-२७॥

yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat
yattapasyasi kaunteya tatkuruṣva madarpaṇam 9-27

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.

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ ९-२८॥

śubhāśubhaphalairevaṃ mokṣyase karmabandhanaiḥ
saṃnyāsayogayuktātmā vimukto māmupaiṣyasi 9-28

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.

समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥ ९-२९॥

samo’haṃ sarvabhūteṣu na me dveṣyo’sti na priyaḥ
ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpyaham 9-29

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.

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥ ९-३०॥

api cetsudurācāro bhajate māmananyabhāk
sādhureva sa mantavyaḥ samyagvyavasito hi saḥ 9-30

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.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति ॥ ९-३१॥

kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati
kaunteya pratijānīhi na me bhaktaḥ praṇaśyati 9-31

Soon he becomes righteous and attains Eternal Peace, O Kaunteya, know for certain that My devotee is never destroyed.

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ९-३२॥

māṃ hi pārtha vyapāśritya ye’pi syuḥ pāpayonayaḥ
striyo vaiśyāstathā śūdrāste’pi yānti parāṃ gatim 9-32

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.

किं पुनर्ब्राह्मणाः पुण्या भक्ता राजर्षयस्तथा ।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ॥ ९-३३॥

kiṃ punarbrāhmaṇāḥ puṇyā bhaktā rājarṣayastathā
anityamasukhaṃ lokamimaṃ prāpya bhajasva mām 9-33

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.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥ ९-३४॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ॥ ९॥

manmanā bhava madbhakto madyājī māṃ namaskuru
māmevaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ 9-34

oṃ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu
brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjunasaṃvāde
rājavidyārājaguhyayogo nāma navamo’dhyāyaḥ 9

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.

Description

Bhagavad Gita Chapter 9 Summary

Rājavidyā-rājaguhya-yoga – The Royal Secret

The previous chapter was a brief digression into techniques of saguna-upasana which is not the main theme of the Gita. Here the Lord continues the teaching as it was given in the 7th chapter and reiterates and expounds on those matters. He again points out that those who seek mere materialistic results can gain those by His grace but anyone who desires Him alone will merge with Him, regardless of their worldly conditionings based on gender, birth etc. Below are the main themes of Chapter 9:

Verses 1 – 3
Introduction to the knowledge, its glory and necessary qualifica-tions

Verses 4 – 10
Nature of God

Verses 11
Cause of bondage

Verses 12 – 19
Atheists, theists and types of upāsanā

Verses 20 – 29
Sakāma-bhaktas and niṣkāma-bhaktas

Verses 30 – 34
Glory of bhakti

Gita Chapter 9 – Commentary by Swami Paramarthananda

Background

In the previous three chapters, Lord Krishna revealed God as the ma-terial cause of the universe. Since the effect cannot be different from the material cause, it clearly follows that the universe cannot be different from God. Thus the entire universe is the divine manifestation of God. Hence whatever glories we see in the creation belong to the Lord alone. Krishna reveals this idea in this chapter as the culmination of his teaching of Virāṭ (Viśvarūpam).

In the first three verses, Krishna introduces the topic of vibhūti and yoga — vibhūti is the manifestation of Lord and yoga is the power of manifestation. Even great sages cannot talk about the glories of the Lord, because they are finite beings born later. Hence it is the rarest knowledge that is given. One who gains this knowledge will be free from saṃsāra (1 to 3).

In the next four verses, the Lord reveals His glory by pointing out that the entire subtle universe of thoughts as well as the gross universe are born of Him. The seven great sages, the four sages Sanaka etc., and the Manus are all born of the mind of the Lord. One who knows this attains self-knowledge ultimately (4 to 7).

The following four verses deal with the Virāṭ-devotees and the benefits of such a devotion. The devotees accept everything as a gift of God, because God is the source of all. They think about God, speak about God, hear about God — in short they spend their lives revelling in God all the time (8, 9). (Still they are saguṇa-devotees only. They are ignorant of the highest nature of the Lord.) The Lord says that He takes the responsibility of enlightening them. Out of compassion for them, the Lord lights up the lamp of knowledge, remaining in their heart. (The idea is that the Lord will provide them with a guru and the necessary conditions for the knowledge of the highest nature of God.) (10, 11)

In the next seven verses (12 to 18), Arjuna requests Krishna to give the details of His glories (manifestations) which will help him in upāsanā. (Each expression of God in the universe can become a symbol for upāsanā. Later, when see every glory as the expression of God, it becomes the appreciation of Virāṭ. This helps in the expansion of the mind.]

From verse 19th to the end of the chapter, Bhagavān describes His glories. The Lord is careful to add both in the beginning and in the end that it is not an exhaustive list of His glories. They are the important ones. Nobody can exhaust the glories of the Lord (19, 40). Krishna begins the enumeration with the very Self. The best, the closest and the most evident expression of the Lord is the very ‘I’, the consciousness (20). Krishna concludes the list by pointing out that He is the very existence in all beings, because He is the material cause (bījam) of all (39). In short, whatever there is which is glorious, rich or powerful — all of them are the expressions of only a ray of God’s glory (41). In fact it is not that the Lord’s glory is in the world, but the entire world is in the Lord, occupying a part of Him, as it were (42). (The world cannot be a part of the Lord in the real sense of the term, because it is only apparent as the Lord Himself negates it in IX-5.)

Gita 9th Chapter – Main Points

Introduction and the glory of this knowledge: 1 to 3
Lord’s glory in brief and the benefit of that knowledge: 4 to 7
Virāṭ-devotees and the benefit of such a devotion: 8 to 11
Arjuna’s request for elaboration: 12 to 18
Lord’s glories elaborated: 19 to 42

Since the main theme of this chapter is the Lord’s glories, this chapter is called Vibhūti yoga.

Other Bhagavad Gita Shlokams

Bhagavad Gita-Chapter 9 All Verses with Meaning and Audio – Bhagavad Gita – Bhagavad Gita Chapter 9 All Verses Easy Chanting with Audio and Meaning, Lyrics

Bhagavad Gita-Chapter 09 All Verses with Meaning and Audio

Bhagavad Gita-Chapter 09 All Verses with Meaning and Audio