Bhagvad Gita - Chapter: 9 Raja Vidya Yogah

Raja Vidya Yogah - Those whose hopes, actions, and knowledge are futile, and who are devoid of discrimination, take refuge in demoniac and deluded natures.

मोघाशा मोघकर्माणो मोघज्ञाना विचेतस: |
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिता: ||12||

Those whose hopes, actions, and knowledge are futile, and who are devoid of discrimination, take refuge in demoniac and deluded natures.

Mogha: Futile or wasted.
Rakshasi: Demonic nature.
Asuri: Nature of ignorance and darkness.

Krishna discusses the consequences of futile aspirations, actions, and knowledge. By surrendering to lower tendencies, individuals miss the opportunity for spiritual progress. This sets the stage for contrasting qualities of the faithful and wise.

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Raja Vidya Yogah - But the great souls, O Partha, possessing a divine nature, worship Me with a single-minded devotion, knowing Me as the imperishable source of all beings.

महात्मानस्तु मां पार्थ दैवीं प्रकृतिमाश्रिता: |
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ||13||

But the great souls, O Partha, possessing a divine nature, worship Me with a single-minded devotion, knowing Me as the imperishable source of all beings.

Mahatma: A great soul.
Daivi: Divine nature.
Avyayam: Imperishable or eternal.

The qualities of great souls—those who recognize Krishna as the eternal origin—are celebrated here. This verse encourages Arjuna to aspire toward steadfast devotion, emphasizing the divinity’s accessibility through faith and commitment.

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सततं कीर्तयन्तो मां यतन्तश्च दृढव्रता: |
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ||14||

Glorifying Me always, striving with firm resolve, bowing to Me with devotion, they worship Me constantly with unbroken vows.

Dridha-vrata: Firm in vows.
Nitya-yukta: Always united or devoted.
Upasate: Worship or revere.

Devotees immersed in Krishna’s praise, with unwavering resolve, exemplify an ideal of devotion. This shloka highlights the joy and discipline inherent in devotion, suggesting it as a path to inner harmony and spiritual connection.

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ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते |
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ||15||

Others worship Me with the sacrifice of knowledge, considering Me one, distinct, or manifold in various ways.

Jnana-yajna: Sacrifice of knowledge.
Ekatvena: As one entity.
Prithaktvena: As distinct entities.

This shloka introduces different approaches to worship, including knowledge-based sacrifice and seeing the divine in various forms. Krishna broadens the spiritual landscape, encouraging Arjuna to appreciate diverse expressions of devotion.

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Raja Vidya Yogah - I am the Vedic ritual, I am the sacrifice, I am the offering to ancestors, I am the medicinal herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation.

अहं क्रतुरहं यज्ञ: स्वधाहमहमौषधम् |
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ||16||

I am the Vedic ritual, I am the sacrifice, I am the offering to ancestors, I am the medicinal herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation.

Kratu: Vedic ritual or sacrifice.
Aushadham: Medicinal herbs.
Hutam: Oblation offered in fire.

Krishna identifies Himself as the essence of Vedic rituals, showing how all spiritual practices ultimately converge on Him. This teaching bridges the gap between ritualistic practices and devotion, revealing their interconnectedness.

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Raja Vidya Yogah - I am the father of this world, the mother, the sustainer, the grandfather; the object of knowledge, the purifier, the syllable Om, and also the Rig, Sama, and Yajur Vedas.

पिताहमस्य जगतो माता धाता पितामह: |
वेद्यं पवित्रमोङ्कार ऋक्साम यजुरेव च ||17||

I am the father of this world, the mother, the sustainer, the grandfather; the object of knowledge, the purifier, the syllable Om, and also the Rig, Sama, and Yajur Vedas.

Pitamah: Grandfather or progenitor.
Vedyam: The knowable or object of knowledge.
Omkar: Sacred syllable Om.

By declaring Himself as the ultimate progenitor and essence of the Vedas, Krishna emphasizes His all-encompassing nature. This verse invites a deeper understanding of God as both the origin and the goal of spiritual endeavors.

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Raja Vidya Yogah - I am the goal, the supporter, the master, the witness, the abode, the refuge, the dearest friend; I am the origin and dissolution, the foundation, the treasure-house, and the imperishable seed.

गतिर्भर्ता प्रभु: साक्षी निवास: शरणं सुहृत् |
प्रभव: प्रलय: स्थानं निधानं बीजमव्ययम् ||18||

I am the goal, the supporter, the master, the witness, the abode, the refuge, the dearest friend; I am the origin and dissolution, the foundation, the treasure-house, and the imperishable seed.

Sakshi: Witness or observer.
Nidhanam: Treasure or resting place.
Bijam: Seed or origin.

Krishna describes His many roles—as protector, creator, and ultimate refuge. This shloka reassures Arjuna of the divine’s all-encompassing support and invites trust in Krishna’s supreme guidance.

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