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श्रीभगवानुवाच।

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात्  ॥

śrī bhagavān-uvāca

idaṃ tu te guhyatamaṃ pravakṣyāmy-anasūyave
jñānaṃ vijñāna-sahitaṃ yaj-jñātvā mokṣyase’śubhāt – 9.1

Lord Krishna said: I shall explain to you this most secret knowledge, as you are free from envy. By gaining this knowledge, along with its realization, you will be totally freed from all kinds of inauspiciousness.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्  ॥

rāja-vidyā rāja-guhyaṃ pavitram-idam-uttamam
pratyakṣāvagamaṃ dharmyaṃ susukhaṃ kartum-avyayam – 9.2

A kingly knowledge, a kingly secret, this is the best purifier, directly experiential, the very law of being, comfortable to practise and imperishable too.

अश्रद्दधाना: पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि  ॥

aśraddadhānā: puruṣā dharmasyāsya parantapa
aprāpya māṃ nivartante mṛtyu-saṃsāra-vartmani – 9.3

O scorcher of foes (Arjuna), those humans who are inattentive and averse to the pursuit of yoga-sādhanā, unable to reach Me (the Supreme), return to the worldly path of recurring deaths.

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित:  ॥

mayā tatam-idaṃ sarvaṃ jagad-avyakta-mūrtinā
mat-sthāni sarva-bhūtāni na cāhaṃ teṣv-avasthita: – 9.4

(Identifying himself with the Supreme, Krishna says:) This entire Universe is permeated by My unmanifest aspect. All beings inhere in Me, but I do not abide in them.

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावन:  ॥

na ca mat-sthāni bhūtāni paśya me yogam-aiśvaram
bhūta-bhṛn-na ca bhūta-stho mamātmā bhūta-bhāvana: – 9.5

Lo, the beings verily do not abide in Me (the Supreme); see My Inscrutable Power. Though the Supreme creates and sustains the creation, It does not abide in it! (This is the wonder of the whole creational display.)

यथाकाशस्थितो नित्यं वायु: सर्वत्रगो महान् ।
तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय  ॥

yathākāśa-sthito nityaṃ vāyu: sarvatra-go mahān
tathā sarvāṇi bhūtāni mat-sthānīty-upadhāraya – 9.6

Know that just as the ever present, all-pervading, mighty air inheres in ākāśa (space), so too all beings inhere in Me, the Supreme.

सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।
कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्  ॥

sarvabhūtāni kaunteya prakṛtiṃ yānti māmikām
kalpa-kṣaye punas-tāni kalpādau visṛjāmy-aham – 9.7

All beings, O Kaunteya (Arjuna), attain to My nature at the end of the kalpa, and at the beginning of kalpa I release them again.

प्रकृतिं स्वामवष्टभ्य विसृजामि पुन: पुन: ।
भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्  ॥

prakṛtiṃ svām-avaṣṭabhya visṛjāmi puna: puna:
bhūta-grāmam-imaṃ kṛtsnam-avaśaṃ prakṛter-vaśāt – 9.8

I, as the Supreme, by animating My Prakṛti (Nature), release this entire aggregate of beings helpless by the force of Prakṛti, again and again.

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

na ca māṃ tāni karmāṇi nibadhnanti dhanañjaya
udāsīnavad-āsīnam-asaktaṃ teṣu karmasu – 9.9

Those acts (of creation and dissolution) do not affect and bind Me, O Dhananjaya (Arjuna). For I am seated with lofty indifference, not clinging to those actions.

मयाध्यक्षेण प्रकृति: सूयते सचराचरम् ।
हेतुनानेन कौन्तेय जगद्विपरिवर्तते  ॥

mayādhyakṣeṇa prakṛti: sūyate sacarācaram
hetunānena kaunteya jagad-viparivartate – 9.10

O Kaunteya, with My presidency, Nature gives birth to mobile and immobile creation. By this pro-creational process the world goes on cyclically.

अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम्  ॥

avajānanti māṃ mūḍhā mānuṣīṃ tanum-āśritam
paraṃ bhāvam-ajānanto mama bhūta-maheśvaram – 9.11

Seeing Me, the Supreme, as having taken a human form, fools disregard Me, not knowing My superior state as the Great Lord of the entire Creation.

मोघाशा मोघकर्माणो मोघज्ञाना विचेतस: ।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिता:  ॥

moghāśā mogha-karmāṇo mogha-jñānā vicetasa:
rākṣasīm-āsurīṃ caiva prakṛtiṃ mohinīṃ śritā: – 9.12

With vain desires, activities and knowledge, devoid of discrimination, they resort to a delusive demoniacal and fiendish nature.

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिता: ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम्  ॥

mahātmānas-tu māṃ pārtha daivīṃ prakṛtim-āśritā:
bhajanty-ananya-manaso jñātvā bhūtādim-avyayam – 9.13

On the other hand, O Partha, the high-souled ones graced with divine nature, worship Me, the Supreme, with exclusive mind, knowing that the imperishable Supreme is the source of all Creation.

सततं कीर्तयन्तो मां यतन्तश्च दृढव्रता: ।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते  ॥

satataṃ kīrtayanto māṃ yatantaś-ca dṛḍha-vratā:
namasyantaś-ca māṃ bhaktyā nityayuktā upāsate – 9.14

Singing constantly about Me (the Supreme), striving steadfastly, prostrating regularly with devotion, they worship Me (the Supreme) ever anchored in Yoga.

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम्  ॥

jñāna-yajñena cāpyanye yajanto mām-upāsate
ekatvena pṛthaktvena bahudhā viśvatomukham – 9.15

Others worship Me (the Supreme) through knowledge-sacrifice, jñāna-yajña, contemplating upon Me as all-formed, also as singular, different and universal in expression.

अहं क्रतुरहं यज्ञ: स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम्  ॥

ahaṃ kratur-ahaṃ yajña: svadhāham-aham-auṣadham
mantro’ham-ahamevājyam-aham-agnir-ahaṃ hutam – 9.16

I (the Supreme) am the kratu (a Vedic rite), I am the yajña (the smritis prescribe). I am the offering to departed souls, and all the herbs and medicinal plants. I am mantra (the invocational word) as well as the ghee offered to sacrificial fire. I am the fire into which oblations are made, as also the materials offered to sacrificial fire.

पिताहमस्य जगतो माता धाता पितामह: ।
वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च  ॥

pitāham-asya jagato mātā dhātā pitāmaha:
vedyaṃ pavitram-oṅkāra ṛksāma yajur-eva ca – 9.17

I (the Supreme) am the father of the world, the mother, sustainer and the grandfather; and also the one factor to be known, the most purifying, the auspicious monosyllable OM, the Rik, Sāma and Yajur vedas.

गतिर्भर्ता प्रभु: साक्षी निवास: शरणं सुहृत् ।
प्रभव: प्रलय: स्थानं निधानं बीजमव्ययम्  ॥

gatir-bhartā prabhu: sākṣī nivāsa: śaraṇaṃ suhṛt
prabhava: pralaya: sthānaṃ nidhānaṃ bījam-avyayam – 9.18

The Supreme is the goal, the sustainer, the Lord and the witness. It is the ultimate abode, refuge, benefactor friend, the source, terminus, substratum, the treasure-house, and the imperishable seed of all.

तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन  ॥

tapāmy-aham-ahaṃ varṣaṃ nigṛhṇāmy-utsṛjāmi ca
amṛtaṃ caiva mṛtyuś-ca sad-asaccāham-arjuna – 9.19

I (the Supreme) am the source of heat for the entire Universe. I release rain and also withhold it. I am immortality and death alike, O Arjuna, I am existence as well as non-existence.

त्रैविद्या मां सोमपा: पूतपापा
यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोकम्-
अश्नन्ति दिव्यान्दिवि देवभोगान्  ॥

trai-vidyā māṃ somapā: pūta-pāpā
yajñair-iṣṭvā svargatiṃ prārthayante
te puṇyam-āsādya surendra-lokam-
aśnanti divyān-divi deva-bhogān – 9.20

Those following the three Vedas, purged of sins by propitiating Me through Yajñas and drinking the sacrificial soma juice, pray for heavenly life. Gaining virtue they reach Indra’s holy abode and enjoy the celestial delights.

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

te taṃ bhuktvā svarga-lokaṃ viśālaṃ
kṣīṇe puṇye martya-lokaṃ viśanti
evaṃ trayī-dharmam-anuprapannā
gatāgataṃ kāma-kāmā labhante – 9.21

After enjoying the vast heavenly abode, when the religious merit which took them there gets exhausted, they return to the fleeting human world. Thus, taking to the life envisaged in the three Vedas, those desirous of endless enjoyment, remain subjected to the cycle of life and death, going and coming.

अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्  ॥

ananyāś-cintayanto māṃ ye janā: paryupāsate
teṣāṃ nityābhiyuktānāṃ yoga-kṣemaṃ vahāmy-aham – 9.22

Those who worship Me (the Supreme) in and through everything, considering Me non-different from themselves, remaining ever connected with Me, for them I ensure total welfare (yoga & kshema).

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयान्विता: ।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्  ॥

ye’py-anya-devatā bhaktā yajante śraddhayānvitā:
te’pi mām-eva kaunteya yajanty-avidhi-pūrvakam – 9.23

O Kaunteya, even those devotees who worship other deities with śraddhā (assiduousness), are also worshipping Me (the Supreme) alone, though improperly.

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

ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhur-eva ca
na tu mām-abhijānanti tattvenātaś-cyavanti te – 9.24

I (the Supreme) am the only enjoyer and Lord of all sacrifices. But people do not know Me essentially like this, and hence they fall away from Me.

यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रता: ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम्  ॥

yānti deva-vratā devān-pitṛn-yānti pitṛvratā:
bhūtāni yānti bhūtejyā yānti mad-yājino’pi mām – 9.25

Those given to worship heavenly deities attain to them, those taking to the manes, reach them. Worshippers of the spirits get to their abode. And those worshipping Me (the Supreme), attain Me.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मन:  ॥

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati
tad-ahaṃ bhakty-upahṛtam-aśnāmi prayatātmana: – 9.26

Whoever offers to Me (the Supreme) a leaf, flower, fruit or even water, devotionally with a pure and disciplined mind, I consume (accept) that devotional offering with great relish.

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्  ॥

yat-karoṣi yad-aśnāsi yaj-juhoṣi dadāsi yat
yat-tapasyasi kaunteya tat-kuruṣva mad-arpaṇam – 9.27

O Kaunteya, whatever you do, whatever you eat, whatever oblation you offer to fire, whatever you give as dāna or gift, whatever austerity you perform, make it all a wholesome offering to Me (the Supreme).

शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनै: ।
सन्न्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि  ॥

śubhāśubha-phalair-evaṃ mokṣyase karma-bandhanai:
sannyāsa-yoga-yuktātmā vimukto mām-upaiṣyasi – 9.28

Thus you will be freed from all bondages caused by the results of good and bad actions, virtue and vice. Anchored to the spirit of renunciation, feeling utterly free, you will attain Me (the Supreme).

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

samo’haṃ sarva-bhūteṣu na me dveṣyo’sti na priya:
ye bhajanti tu māṃ bhaktyā mayi te teṣu cāpy-aham – 9.29

(Revealing the Soul-identity, Krishna says:) I, the Supreme, reign equally in all beings. None is especially hatable or lovable for Me. However, those devoted heartily to Me, abide in Me, and I too in them.

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्य: सम्यग्व्यवसितो हि स:  ॥

api cet-sudurācāro bhajate mām-ananya-bhāk
sādhur-eva sa mantavya: samyag-vyavasito hi sa: – 9.30

Even if one given to extremely evil conduct, seeks Me (the Supreme) with unflinching devotion, he has to be regarded as noble; for, he is well resolved.

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रतिजानीहि न मे भक्त: प्रणश्यति  ॥

kṣipraṃ bhavati dharmātmā śaśvacchāntiṃ nigacchati
kaunteya pratijānīhi na me bhakta: praṇaśyati – 9.31

Very soon he becomes a righteous soul, and gets lasting peace. O Arjuna, swear on My behalf that My devotee (one devoted to the Supreme) never perishes.

मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम्  ॥

māṃ hi pārtha vyapāśritya ye’pi syu: pāpa-yonaya:
striyo vaiśyās-tathā śūdrās-te’pi yānti parāṃ gatim – 9.32

By taking to the path of one-pointed devotion to Me (the Supreme), O Partha, even those of vicious wombs, women, vaiśyas and śūdras attain the Supreme.

किं पुनर्ब्राह्मणा: पुण्या भक्ता राजर्षयस्तथा ।
अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम्  ॥

kiṃ punar-brāhmaṇā: puṇyā bhaktā rājarṣayas-tathā
anityam asukhaṃ lokam-imaṃ prāpya bhajasva mām – 9.33

What to speak then of holy brāhmaṇas, pious devotees and royal saints? Having come to this fleeting world, devoid of happiness, worship Me, the Supreme.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायण:  ॥

man-manā bhava mad-bhakto mad-yājī māṃ namaskuru
mām-evaiṣyasi yuktvaivam-ātmānaṃ mat-parāyaṇa: – 9.34

Fix the mind in Me (the Supreme), be My devotee, offer everything to Me, pay obeisance to Me. By dint of the resultant integration, making Me as the sole refuge, you will attain Me.

ओं तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्याय:।

oṃ tat-sad-iti śrīmad-bhagavad-gītāsūpaniṣatsu brahma-vidyāyāṃ yoga-śāstre śrīkṛṣṇārjuna-saṃvāde rāja-vidyā-rāja-guhya-yogo nāma navamo’dhyāya:

Om – the symbol of Brahman, tat – that singular Reality (Brahman), sat – the ever abiding presence (Brahman).

Thus ends the ninth chapter entitled Rāja-vidyā-rāja-guhya Yoga, during the Srikrishna-Arjuna dialogue in Śrīmad Bhagavad Gita, constituting Yoga-śāstra, which falls within Brahmavidya as presented in the Vedic Upanishads.