Bhagvad Gita - Chapter: 9 Raja Vidya Yogah

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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तपाम्यहमहं वर्षं निगृह्णम्युत्सृजामि च |
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ||19||

I give heat, I withhold and send forth rain; I am immortality and death, both being and non-being, O Arjuna.

Nigrihnami: Withhold or restrain.
Amritam: Immortality or nectar.
Sadasat: Being and non-being.

Krishna portrays Himself as the sustainer of cosmic balance, controlling heat, rain, and life itself. This depiction of His omnipotence reminds Arjuna of the divine’s integral role in maintaining order in the universe.

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Raja Vidya Yogah - Those who are versed in the three Vedas and drink the soma juice, seeking heaven, worship Me by yajna and purify themselves of sin. They, attaining the holy world of the Lord of the gods, enjoy the celestial pleasures of the gods in heaven.

त्रैविद्या मां सोमपा: पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते |
ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ||20||

Those who are versed in the three Vedas and drink the soma juice, seeking heaven, worship Me by yajna and purify themselves of sin. They, attaining the holy world of the Lord of the gods, enjoy the celestial pleasures of the gods in heaven.

Traividya: Knower of the three Vedas.
Somapah: Drinkers of soma juice.
Surendra: King of the gods.

This verse describes how those devoted to rituals and seeking celestial pleasures may attain heaven. However, it subtly introduces the impermanence of such rewards, setting up the contrast with eternal devotion to Krishna.

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Raja Vidya Yogah - When their merit is exhausted, they return to the mortal world. Thus, those who follow the rituals described in the three Vedas, desiring enjoyment, go and come again.

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति |
एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ||21||

When their merit is exhausted, they return to the mortal world. Thus, those who follow the rituals described in the three Vedas, desiring enjoyment, go and come again.

Vishalam: Extensive or vast.
Martya-lokam: Mortal world.
Kama-kama: Desirous of sense gratification.

Krishna reveals the temporary nature of heavenly pleasures, urging Arjuna to seek lasting spiritual fulfillment. This commentary challenges Arjuna to transcend desires tied to the material and celestial realms.

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अनन्याश्चिन्तयन्तो मां ये जना: पर्युपासते |
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ||22||

To those who meditate on Me alone, thinking of no other, to those ever steadfast, I carry what they lack and preserve what they have.

Yoga-kshema: Provision and preservation.
Abhiyuktanam: Of the steadfast.
Paryupasate: Worship or adore.

Devotion backed by complete surrender leads Krishna to ensure the devotee’s well-being. This verse deepens the discussion on divine reciprocity, where the divine takes responsibility for those steadfast in their faith.

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